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His name was unusual and incomplete. Julaybib (Radhi Allaahu Anhu) 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 (Sallalaahu Alaihi wa Sallam) was also aware of the needs and sensibilities of his most humble companions. With Julaybib in mind, the Prophet (Sallalaahu Alaihi wa Sallam) 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 (Sallalaahu Alaihi wa Sallam). "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 (Sallalaahu Alaihi wa Sallam) 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 (Sallalaahu Alaihi wa Sallam) 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 fulfillment 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 (Sallalaahu Alaihi wa Sallam) 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 (Sallalaahu Alaihi wa Sallam) 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 (Sallalaahu Alaihi wa Sallam) 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 (Sallalaahu Alaihi wa Sallam), peace be upon him, and an encounter with some mushrikin (polytheists) ensued. When the battle was over, the Prophet (Sallalaahu Alaihi wa Sallam) 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 (Sallalaahu Alaihi wa Sallam) 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 (Sallalaahu Alaihi wa Sallam) 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 (Sallalaahu Alaihi wa Sallam) 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 (Sallalaahu Alaihi wa Sallam) 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 (Sallalaahu Alaihi wa Sallam) 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 (Sallalaahu Alaihi wa Sallam) 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

Source: http://theclearsunnah.wordpress.com/2008/07/30/the-story-of-julaybib/

Imam Ibn Kathir

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Shamail al Muhammadiyyah (Description of Muhammad Sallallaahu ‘alayhi wa sallam) – by Imaam Abu Isa at-Tirmidhee

The Allaamah Shaykh Ahmad An-Najmee (hafidhahullah)

Shaykh was asked on Monday 2nd Sept ’03 in Jeddah, regarding the HSBC-Amanah / Kuwaiti bank type transaction :

Question:

Shaykh in England the price of land is very expensive and it is not possible for Muslims to purchase property there. Except that previously Muslims were dealing with usury, taking loans from banks. To avoid this some banks now are beginning to offer what they call Islamic mortgages. They have compiled a committee or "shura" of individuals specialising in the field of Islamic banking. They are three individuals (and their names were read to the Shaykh from the HSBC booklet) do you know any of these Shaykh? [Reply: No, I don't know any of them], Ok, shaykh in these contracts the following aspects are involved:

1. You chose a property and tell the bank about it
2. The bank agrees to buy the property
3. You sign a contract saying that you will buy the property from them and rent it off them, such that your monthly repayments consist of:

1. a) rent;
2. b) repayments towards the house price,
3. c) insurance which is mandatory.

The house remains in the name of the bank (the buyer) until such a time as you pay your final payment towards the price of the house. At this stage the house is transferred over to your name. O Shaykh what is the ruling with regard to this transaction?

Answer:

The Shaykh replied by saying that this transaction was not allowed due to the following reasons:

1. It consists of a contract within a contract, where you are contracting to rent the property as well as buy it from them, and the Prophet (sallallhualyhi wasallam) forbade dealings containing two sale contracts in the same transaction. (Bay’atayn fee bay’ah)
2. They are forcing you sign a contract upon their terms which may contain truth or falsehood.
3. It is not permissible to have a transaction with a precondition in it (Bay’un wa shart) [as they lay down the precondition of you buyingthe house from them, or that you rent the house from them]
4. The transaction of "a rental agreement concluding with purchase" (Al-eejaar al-muntahee ilat-tamleek) is a transaction that the committee of major scholars have all agreed is an invalid (unislamic,impermissible) transaction. [Note translated version of the fatwa the Shaykh is referring to will follow inshallah.]
5. The house should be transferred over as soon as the first payment is made, not when the last payment is made.
6. it is impermissible for them to sell you that which they do not own.
7. Paying insurance is not allowed and unislamic.

The shaykh then continued to say that it is not at all permissible for the shura of this bank to allow this type of transaction.

Following this the shaykh mentioned the terms of an alternative and permissible form of this transaction.

The Alternative:

1. you chose a property
2. tell the bank to buy it and you will buy it from them inshallah, based on negotiations after and only after they have fully purchased the property and

1. a) taken hold of the title deeds and
2. b) the previous owner has relinquished it totally.

At this stage you can start to negotiate with them. You may agree or disagree but you are not bound prior to this to buy the property. It is permissible however for the bank to use the property as a form of security in case payments are not kept up.

Insurance is not allowed. When the shaykh was asked :

if insurance was mandatory in this transaction and it was the last of the issues to be dealt with before considering this transaction permissible could it be considered as the lesser of two harms?

The shaykh replied cautiously:

yes.

[Note: the reality of this necessity needs to be considered further, and that is the question is it a real necessity to own a property in the UK?
Certainly many will answer in the negative because they themselves have lived many years in the country renting property, avoiding interest based unislamic transactions. So to consider that necessity valid, such that a person is left in a life-endangering situation, would be the same justification why many of the Muslims engaged in the usurious transactions of the conventional mortgages. On that basis one should not give up hope feeling a sense of tire and despair, nor should he be affected by the actions of the masses of ignorant Muslims taken in by this latest wave of transactions made to clear the conscious of engaging in usurious dealings, yet not considering the other important pillars of an Islamic business transaction.

[Questioner: Abu Ishaaq Nadeem Ahsan-shah]

Source: http://www.salafitalk.net/st/viewmessages.cfm?Forum=10&Topic=2488

Taqi Usmani is also one of the board members for the HSBC’s so called "Islamic Finance" division which has devised ways to cleverly conceal ribaa under the term "ijaarah" (rent) by consultation with this so called "expert" (and others) on the Sharee’ah. One of the brothers who spoke to someone in the bank informed me that the rental payments in these "Islamic Mortgages" are tied to interest rates, and there is no official tenancy agreement where the landlord (i.e. the bank) has legal obligations towards the tenant regarding the property. This means that the rental payment aspect of the mortgage is actually the ribaa in a normal mortgage, so in essence ribaa has been simply renamed as "ijaarah".

The Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

((he who gives food for a fasting person to break his fast, he will receive the same reward as him, except that nothing will be reduced from the fasting persons reward)), [transmitted by ahmad, at-tirmidhee (who declared it saheeh), ibn maajah and ibn hibbaan].

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Offering Salaat while the private parts [or parts of them] are uncovered

The following kinds of people fall in this mistake:

Those who wear tight trousers and short shirts that when they bow down [for Ruku' or prostrate themselves; a part of their backs and a part of their private parts become uncovered, the thing which renders their Salaat invalid. We seek refuge in Allaah (عز وجل) from ignorance and those who are ignorant. They cause their Salaat to a loss because of such tight trousers imported from countries of disbelievers. (1)

Attracting muslims' attention to such a mistake, Shaikh Abdullaah Ibn Abdir Rahmaan said: ‘Many people do not wear wide thick clothes, they wear instead the Saraawiil and Jibbah (i.e. Qamiis) that cover their backs and chests. When they bow down the Qamiis [shirt] shrinks upwards and the Saraawil [trousers] downwards the thing that causes the lower part of their backs to be uncovered and since this part is a part of one’s private parts, their Salaat is rendered invalid and void’.

(1)"Tanbihaat Haamma Alaa Malaabis Al-Muslimiin Al-Yawm" (p.28)

* “Al-Mujtama’” magazine, Kuwait, issue no. (855).

Taken from the book "The decisive word regarding the common mistakes in prayer – Sheikh Mashhoor"

Usamah ibn Zayd (may Allah be pleased with him) said,” I asked the messenger of Allah a question. I asked why do you fast in Sha’ban more than any other month? He (peace and blessings be upon him) replied saying; People are negligent between Rajab and Ramadan. During Shý baan the deeds are presented to the Lord of all the worlds. Therefore I desire to be fasting when my deeds are lifted.”

Collected by Ahmed ( 5/200) , An-Nisaýi (2357), Al-Bayhaqee in Shýb Al-Eman (3820) and Ibn Abee Shaybah in his Musanaf (9765). Shaykh Al-Albani (may Allah rest him in Jannah) and Muhammad Adam (may Allah preserve him)both graded this hadeeth as Hasan

Benefits taken from :Thakiratul ‘Uqbah fee Sharhul Mujtabah. An Explanation of Sunnan An-Nisa’i written by Muhammad Adam Al-Ethopia. [Vol 21 page 266-268.] Shaykh Muhammad wrote;

• (Usamah ibn Zayd ) ibn Haaratha ibn Sharaheel Al-Kalbee. He died in Madinah in 54Hijrah. He was 75 years old at the time of his death.
• (negligent between Rajab and Ramadan.)Means and Allah knows best- The people used toperform extra worship during those two months, and during Shaýban they were lax.
• (During Sha’ baan the deeds are lifted to the lord of all the worlds.) Good deeds should be performed during Shaýban. One of the best deeds is fasting.

(Therefore I desire to be fasting when my deeds are lifted.) As-Shaykh Walideen (may Allah have mercy upon him) said,” If you ask, What does this mean? It is written in Bukhari and Muslim that the deeds of the servant for the night are lifted to Allah before the day. And the deeds for the day are lifted before the night?

I say there are two possible answers for this question:

1. The deeds of the servant are displayed to Allah daily. The weekly deeds are presented to Allah on Mondays and Thursdays. The yearly deeds are presented to Allah in Sha’ban. Hencedeeds are presented to The Most Merciful one after the other. There is wisdom behind deeds being presented to Allah in this fashion; whoever wants to ponder over this can. And if Allah wills the servant will understand why this happens; otherwise he won’t. And the wisdom will remain with Allah. Allah sees, hears and knows everything.
2. Daily deeds are presented to The All-Knowing daily in detail and weekly deeds arepresented in general to Allah. And Allah knows best.

Translated by Abu Aaliyah Abdullah ibn Dwight Lamont Battle, Doha, Qatar. 6/8/1429

Source: http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=9134

Fasting during the month of Sha`baan

Sha`baan is the month before Ramadan .

Aa’isha said: “I have never seen the Messenger of Allah, salla Allahu alaihi wa salam, completing the fast of a month as he did for Ramadhan, and I have never seen him fasting so much as he would in Sha`baan.” [al-Bukhari and Muslim]

Related Links:

• Fasting: The Great Act of Worship – by Shaykh Muhammad Saleh Al Uthaymeen
• Voluntary Fasting – Abu Abdillah Abdel-Kader Kamel Tayebi al-Athari
• The Wisdom and Benefits behind Fasting – by Imâm Ibn Qayyim al-Jawziyyah
• The Inner Secrets of Fasting – by Imam Muwaffaq-ud-Deen Ibn Qudamaah Al-Maqdisee
  Taken from the book Mukhtasar Minhaajul-Qaasideen (p. 38-41)

The below story has been taken from "The Stories in the Quran" by Imam Ibn Kathir

The Story of Qarun (Korah)

Allah the Almighty says:

{
Verily, Qarun (Korah) was of Musa’s (Moses) people, but he behaved arrogantly towards them.
And We gave him of the treasures, that of which the keys would have been a burden to a body of strong men.
Remember when his people said to him:
"Do not exult (with riches, being ungrateful to Allah).
Verily Allah likes not those who exult (with riches, being ungrateful to Allah).
"But seek with that (wealth) which Allah has bestowed on you, the home of the Hereafter,

and forget not your portion of lawful enjoyment in this world,’ and do good as Allah has been good to you,
and seek not mischief in the land.
Verily, Allah likes not the Mufsidun (those who commit great crimes and sins, oppressors, tyrants, mischief-makers, corrupters)."

He(Qarun) said:
"This has been given to me only because of the knowledge I possess."

Did he not know that Allah had destroyed before him generations, men who were stronger than him in might
and greater in the amount (of riches) they had collected?
But the Mujrimun (criminals, disbelievers, polytheists, sinners) will not be questioned of their sins
(because Allah knows them well, so they will be punished without being called to account).
So he went forth before his people in his pomp.

Those who were desirous of the life of the world, said:

"Ah, would that we had the like of what Qarun (Korah) has been given! Verily he is the owner of a great fortune."

But those who had been given (religious) knowledge said:
"Woe to you! The Reward of Allah (in the Hereafter) is better for those who believe and do righteous good deeds,
and this none shall attain except those who are As­Sabirun (the patient in following the truth).

"So We caused the earth to swallow him and his dwelling place.
Then he had no group or party to help him against Allah, nor was he one of those who could save themselves.

And those who had desired (for a position like) his position the day before, began to say:
"Know you not that it is Allah Who enlarges the provision or restricts it to whomsoever He pleases of His slaves.
Had it not been that Allah was Gracious to us, He could have caused the earth to swallow us up (also)!
Know you not that the disbelievers will never be successful.
" That home of the Hereafter (i.e. Paradise), We shall assign to those who rebel not against the truth with pride and
oppression in the land nor do mischief by committing crimes. And the good end is for the Muttaqun (the pious and righteous persons)

}. (Al-­Qasas, 76-83)

Ibn `Abbas (May Allah be pleased with him) held the opinion that Qarun (Koran) was a paternal cousin to Musa (Peace be upon him).

Allah the Almighty mentioned the numerousness of his wealth and riches so that its keys would have been a burden to a body of strong men.

It was also said: the keys were made of leather and that they used to be carried on sixty mules. Allah knows best!

However, he was advised by the godly men from among his people saying: {Do not exult}
i.e. do not be arrogant or conceited with riches, being ungrateful to Allah the Almighty.

{Verily Allah likes not those who exult (with riches, being ungrateful to Allah).
"But seek with that (wealth) which Allah has bestowed on you, the home of the Hereafter}
they advise him to direct his endeavors to gain Allah’s Reward in the Hereafter as it is the best of all rewards.

But, {and forget not your portion of lawful enjoyment in this world}, i.e. take thereof with your money what is made lawful to you
and have the possible lawful joys of this present life. And {do good as Allah has been good to you}, i.e. do good to the creation of Allah Who has been good to you.

And {seek not mischief in the land}, i.e. do not harm the people regarding whom you were commanded to do good.
If you harm them, He will punish you and take back what He has granted you {Verily, Allah likes not the Mufsidun (those who commit great crimes and sins, oppressors, tyrants, mischief-makers, corrupters)}. His answer to this good advice of his people was nothing but: {He said: This has been given to me only because of the knowledge I possess}, i.e. I do not need what you have said or referred to, as Allah only gave me this for He knew that I deserve it and I am really qualified thereto. Moreover, were it not for that He loves me, He would not grant or give me this.

However, Allah the Almighty refuted his statement saying:
{Did he not know that Allah had destroyed before him generations, men who were stronger than him
in might and greater in the amount (of riches) they had collected?
But the Mujrimun (criminals, disbelievers, polytheists, sinners) will not be questioned
of their sins (because Allah knows them well, so they will be punished without being called to account)}
, i.e. We have destroyed before him generations because of their sins and bad deeds and that they were stronger than Qarun

and they had more riches and children than him. So, if what he said was true, We would not punish anyone of those who had
more riches than him and his wealth and riches would not be a proof of Our love or care for him.

Allah the Almighty says:
{And it is not your wealth, nor your children that bring you nearer to Us (i.e. please Allah),
but only he who believes (in the Islamic Monotheism), and does righteous deeds (will please Us),.
as for such, there will be twofold reward for what they did, and they will reside in the high dwellings
Paradise) in peace and security}. (Saba’, 37)

and, He says:
{Do they think that in wealth and children with which We enlarge them. We hasten unto them with good things.
Nay, [it is a Fitnah (trial) in this worldly life so that they will have no share of good things in the Hereafter] but they perceive not}. (Al-Mu’minun, 55,56).
Allah’s answer to Qarun’s claims confirms our interpretation of his saying,

{This has been given to me only because of the knowledge I possess}.
But as for those who claimed that he was a chemist or that he knew the Greatest Name of Allah
the Almighty and that he used it to collect wealth, all these are fallacies and not true.

For chemistry cannot change the reality of something, and the Greatest Name is of no effect if it is
pronounced by a disbeliever. And, Qarun was inherently a disbeliever and apparently a hypocrite.
Moreover, the context of the advice given by his people and his answer to them do not support that claim.

Almighty Allah says: {So he went forth before his people in his pomp},
many interpreters mentioned that he went forth before his people in great luxuries (servants, clothes and riding animals).

When those who were desirous of the life of the world saw him, they wished to have the same
and wondered "what a great fortune he has!"
When their saying reached the ears of the godly righteous men they said to them:

{Woe to you! The Reward of Allah is better for those who believe and do righteous good deeds},
i.e. the Reward of Allah in the Hereafter is better and higher than this.

Almighty Allah says:
{and this none shall attain except those who are As-Sabirun (the patient in following the truth)},

i.e. this -advice, saying and high determination regarding the Hereafter in presence of the joys
of this present life -none shall attain except those who were guided and those whose hearts were fixed a
nd minds made stable by the Grace of Allah the Almighty. And, nothing is better than the saying of some

of our earlier scholars who said: "Verily, Allah loves penetrative insight in time of suspicious matters and perfect
reasoning in time of the presence of lusts" .

Allah the Almighty says: {So, We caused the earth to swallow him and his dwelling place.
Then, he had no group or party to help him against Allah, nor was he one of those who could save themselves},
when Allah the Almighty mentioned his setting forth in his pomp, He said {So, We caused the earth to swallow him and his dwelling place}.

As transmitted by Imam Al-Bukhari, Allah’s Prophet (Peace be upon him) said:
"While a man was walking, clad in a two-piece garment and proud of himself with his hair well-combed,
suddenly Allah made him sink into the earth and he will go on sinking into it till the Day of Resurrection. " (Sahih Al-Bukhari)

Narrated Ibn `Abbas (May Allah be pleased with him) and As-Sadiy that
Qarun gave a prostitute a sum of money to say to Musa (Peace be upon him) while he is accompanied with other people that
he (Musa) committed with her (adultery). It is said that she did it and consequently, Musa (Peace be upon him)

trembled with fear and he performed two Rak`ahs (bowing in prayer) and then said to her: By Allah! Tell me, who hired you to do this?
She said: It was Qarun who hired me to do that. Then, she sought Allah’s Forgiveness and repented to Him.

Upon that, he (Musa (Peace be upon him)) prostrated himself and invoked Allah against Qarun.
Allah the Almighty revealed to him that He subjugated the earth to obey him.
Musa (Peace be upon him) commanded the earth to swallow Qarun and his dwelling place. And it was! Allah knows best!

It was also said:
That when Qarun went forth before his people in his pomp: guards, mules and clothes,
he passed by Musa (Peace be upon him) while he was reminding the people of Allah.
When the people saw him, the faces of most of them turned towards him.

Musa (Peace be upon him) called him and said: Why do you do this?
Qarun replied saying: O Musa! You have been favored with Prophethood and I have been favored with riches.
If you want, you may go forth and invoke Allah against me, and I would invoke Him against you.

Thereupon, both of them went forth and Musa (Peace be upon him) said: Would you like to begin?
Qarun said: Yes, and he made his invocations but they were not answered.
When Musa (Peace be upon him) invoked Allah the Almighty against him saying: O Allah! Command the earth to transgress today.

Allah revealed to him that He did. Then, Musa (Peace be upon him) said:
O earth! Take them! And it took them to their feet. Then, he said: take them! And it took them to their knees.
Then, he said: take them! And it took them to their shoulders. Then, he said: O earth! Bring their .riches and treasures!

They were brought till they saw them, then Musa (Peace be upon him) pointed with his hand saying:
Go, you sons of Laui! And they sank into the earth.

It was narrated from Qatadah that he said: "They would sink into the earth till the Day of Resurrection."

Ibn ‘Abbas (May Allah be pleased with him) said: "They sank into the earth till they reached the seventh earth."

Allah the Almighty says:
{Then he had no group or party to help him against Allah, nor was he one of those who could save themselves}

, i.e. he could not help himself or get help from others.
Allah the Almighty states: {Then he will have no power, nor any helper}. (At-Tariq, 10)
When the people saw what happened to Qarun and his treasures of sinking into the earth and complete destruction,

those who had desired for a position like his position the day before regretted and thanked Allah the Almighty and
hence they said: {Had it not been that Allah was Gracious to us, He could have caused the earth to swallow us up (also)!

Know you not that the disbelievers will never be successful}.

Then, Allah the Almighty informs us that {That home of the Hereafter},
i.e. Paradise is prepared only for those {who rebel not against the truth with pride and oppression in the land

nor do mischief by committing crimes} and then He says: {And the good end is for the Muttaqun (the pious and righteous persons)}.

Earth had thrown his body out

Narrated Anas (RadiAllaahu Anhu):

There was a Christian who embraced Islam and read Surat-al-Baqara and Al-Imran, and he used to write (the revelations) for the Prophet. Later on he returned to Christianity again and he used to say: "Muhammad knows nothing but what I have written for him." Then Allah caused him to die, and the people buried him, but in the morning they saw that the earth had thrown his body out. They said, "This is the act of Muhammad and his companions. They dug the grave of our companion and took his body out of it because he had run away from them." They again dug the grave deeply for him, but in the morning they again saw that the earth had thrown his body out. They said, "This is an act of Muhammad and his companions. They dug the grave of our companion and threw his body outside it, for he had run away from them." They dug the grave for him as deep as they could, but in the morning they again saw that the earth had thrown his body out. So they believed that what had befallen him was not done by human beings and had to leave him thrown (on the ground).

[ Taken from Sahih Bukhari - Volume 4, Book 56, Number 814: Virtues and Merits of the Prophet (pbuh) and his Companions]

A Prophet, a Siddiq & Two Martyrs

Narrated Anas bin Malik:

The Prophet sallallahu `alayhi wa sallam once climbed the mountain of Uhud with Abu Bakr, ‘Umar and ‘Uthman radhiallahu `anhum. The mountain shook with them. The Prophet said (to the mountain), "Be firm, O Uhud! For on you there are no more than a Prophet, a Siddiq and two martyrs."

( Sahih Bukhari Companions of the Prophet [VOL 5: Hadith No. 1-119] )

Narrated Abu Musa Al-Ashari:

I performed ablution in my house and then went out and said, "Today I shall stick to Allah’s Apostle and stay with him all this day of mine (in his service)." I went to the Mosque and asked about the Prophet . They said, "He had gone in this direction." So I followed his way, asking about him till he entered a place called Bir Aris. I sat at its gate that was made of date-palm leaves till the Prophet finished answering the call of nature and performed ablution. Then I went up to him to see him sitting at the well of Aris at the middle of its edge with his legs uncovered, hanging in the well. I greeted him and went back and sat at the gate. I said, "Today I will be the gatekeeper of the Prophet."

Abu Bakr came and pushed the gate. I asked, "Who is it?" He said, "Abu Bakr." I told him to wait, went in and said, "O Allah’s Apostle! Abu Bakr asks for permission to enter." He said, "Admit him and give him the glad tidings that he will be in Paradise." So I went out and said to Abu Bakr, "Come in, and Allah’s Apostle gives you the glad tidings that you will be in Paradise" Abu Bakr entered and sat on the right side of Allah’s Apostle on the built edge of the well and hung his legs n the well as the Prophet did and uncovered his legs.

I then returned and sat (at the gate). I had left my brother performing ablution and he intended to follow me. So I said (to myself). "If Allah wants good for so-and-so (i.e. my brother) He will bring him here." Suddenly somebody moved the door. I asked, "Who is it?" He said, "’Umar bin Al-Khattab." I asked him to wait, went to Allah’s Apostle, greeted him and said, ‘Umar bin Al-Khattab asks the permission to enter." He said, "Admit him, and give him the glad tidings that he will be in Paradise." I went to "Umar and said "Come in, and Allah’s Apostle, gives you the glad tidings that you will be in Paradise." So he entered and sat beside Allah’s Apostle on the built edge of the well on the left side and hung his legs in the well.

I returned and sat (at the gate) and said, (to myself), "If Allah wants good for so-and-so, He will bring him here." Somebody came and moved the door. I asked "Who is it?" He replied, "Uthman bin Affan." I asked him to wait and went to the Prophet and informed him. He said, "Admit him, and give him the glad tidings of entering Paradise after a calamity that will befall him." So I went up to him and said to him, "Come in; Allah’s Apostle gives you the glad tidings of entering Paradise after a calamity that will befall you. "Uthman then came in and found that the built edge of the well was occupied, so he sat opposite to the Prophet on the other side. Said bin Al-Musaiyab said, "I interpret this (narration) in terms of their graves."

( Sahih Bukhari Companions of the Prophet Volume 5, Book 57, Number 23 )