(Friday Sermon - November 30, 2018 )

Background and Acceptance of Islam

Hazrat Ubaidah bin al-Harith, who belonged to Banu Muttalib, was a close relative of the Holy Prophet^(sa). He belonged to the tribe of Banu Muttalib. His title was Abu Harith, whereas, according to others, it was Abu Muawiyyah. The name of his mother was Sukhaila bint Khuzai. Hazrat Ubaidah was ten years older than the Holy Prophet^(sa). He was among the first people to accept Islam and became a Muslim before the Holy Prophet^(sa) went to Dar-e Arqam. Hazrat Abu Ubaidah, Hazrat Abu Salama bin Abdillah Asadi, Hazrat Abdullah bin Arqam Makhzumi and Hazrat Uthman bin Maz‘un, all became Muslim at the same time. The Holy Prophet^(sa) held Hazrat Ubaidah  in great honour and esteem. Hazrat Ubaidah bin Harith accepted Islam in its early stages and was among the chiefs of Banu Abdi Manaf. (Usdul Ghaba, Vol. 5, p. 547, Ubaidah bin Harith, Dar-ul-Kutb al-Ilmiyyah, Beirut, 2003), (al-Asaaba Fi Tameez al-Sahaba, Vol. 4, p. 353, Ubaidah bin Harith, Dar-ul-Kutb al-Ilmiyyah, Beirut, 1995).

Migration to Medina

Hazrat Ubaidah bin Harith migrated to Medina along with his two brothers, Hazrat Tufail bin Harith and Hazrat Hussain bin Harith. Hazrat Mistah bin Usasah was also with them. Prior to the journey, they had decided to meet in the valley of Najeh. However, Hazrat Mistah bin Usasah remained behind as he was bitten by a snake. The following day, when they were informed of him being bitten by a snake, they returned and travelled with him to Medina. They stayed with Hazrat Abdur Rahman bin Salamah in Medina. (al-Tabaqaat-ul-Kubra, Vol. 3, p. 37, Ubaidah bin Harith, Dar-ul-Kutb al-Ilmiyyah, Beirut, 1990)

Bond of Brotherhood and Martyrdom

The Holy Prophet^(sa) formed a bond of brotherhood between Hazrat Ubaidah bin Harith and Hazrat Umair bin al-Humam. Hazrat Ubaidah bin Harith and Hazrat Umair bin al-Humam were both martyred in the Battle of Badr. (al-Isti‘ab, Vol. 3, p. 1214, Umair bin al-Humam, Dar-ul-Jamil, Beirut, 1992)

His two brothers, Hazrat Tufail bin Harith and Hazrat Hussain bin Harith also participated alongside him in the Battle of Badr. (al-Tabaqaat-ul-Kubra, Vol. 3, p. 38-39, Dar-ul-Kutb al-Ilmiyyah, Beirut, 1990).

Expedition of Waddan

After migrating to Medina, the Holy Prophet^(sa) implemented certain strategies in order to remain protected from the mischief of the disbelievers and in order to safeguard the Muslims, which serves as a clear proof of the excellent political acumen of the Holy Prophet^(sa) and his farsightedness in terms of warfare.

In relation to this, Hazrat Mirza Bashir Ahmad^(ra) has stated the following in Sirat Khatamun-Nabiyyin

“Therefore, it is evident through history that when the Holy Prophet^(sa) dispatched the very first company in the leadership of Ubaidah bin al-Harith, who happened to encounter a group led by Ikramah bin Abi Jahl, two weak Muslims who had come along with the Quraish, managed to escape from the Quraish and join the Muslims. As such, it is narrated: ‘In this campaign, when the Muslim party encountered the army of the Quraish, two people – namely Miqdad bin Amr and Utbah bin Ghazwan, who were allies of the Banu Zahrah and Banu Naufal – fled from the idolaters and joined the Muslims. They were Muslims and had only set out to join the Muslims under the cover of the Quraish.’ Therefore, one of the purposes of the Holy Prophet^(sa) in dispatching these parties was also to give such people an opportunity to be delivered from the Quraish and join the Muslims.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), p. 324)

After eight months had passed following the migration, the Holy Prophet^(sa) sent Hazrat Ubaidah on an expedition with seventy or eighty riders. The Holy Prophet^(sa) had tied a white flag for Hazrat Ubaidah bin Harith, which Hazrat Mistah bin Usasah was holding. The purpose of sending this army or this group of riders was to stop a caravan of merchants belonging to the Quraish in its tracks. Abu Sufyan was the chief of the caravan of the Quraish. According to some, it was Ikrimah bin Abi Jahl while there is also an opinion that it was Miqraz bin Hafas. This caravan consisted of two hundred men i.e. the caravan of the disbelievers who were carrying merchandise and goods. This group of companions^(ra) confronted this caravan in the valley of Raabigh which is also known as Waddan. Apart from firing arrows, no battle took place between the two parties and no formal rows for combat were formed. The first arrow shot by the Muslims was done by the companion Hazrat Sa‘d bin Abi Waqas. This was the very first ever arrow to be launched by the Muslims. On this occasion, Hazrat Miqdad bin Aswad and Hazrat Uyayna bin Ghazwan (according to Ibn Hisham and in Tarikh al-Tabari, it is mentioned as Utbah bin Ghazwan) escaped the group of idolaters and joined the Muslims as they had already accepted Islam and desired to join the Muslims. This was the second army of Islam, led by Hazrat Ubaidah bin Harith. After firing arrows at one another, both parties retreated as the idolaters were so awestruck by the Muslims that they thought they were a huge army of the Muslims and they were receiving support. Therefore, they became afraid and retreated and the Muslims also did not go after them. (al-Sira al-Halbiyya, Vol. 3, pp.215-216, Sirya Ubaidah bin al-Harith, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2002) (Sirat ibn Hisham, Vol. 1, p. 592, Sirya Ubaidah bin al-Harith, Mustapha al-Babi, Egypt, 1955) (Tarikh al-Tabri, Vol. 2, p. 12, Dar-ul-Kutub al-Ilmiyyah, 1987)

They did follow them but not to chase after them or to attack them. Both parties had attacked each other by firing arrows at one another. However, when the idolaters retreated, the Muslims also returned.

Hazrat Mirza Bashir Ahmad^(ra) has written in his book, Sirat Khatamun-Nabiyyin:

“Upon his return from the Ghazwah of Waddan, in the month of Rabi‘ al-Awwal, the Holy Prophet^(sa) dispatched a company of the Muhajirin, comprising of sixty men mounted on camels, in the leadership of a close relative, Ubaidah bin al-Harith Muttalibi. The objective of this campaign as well was to forestall the attacks of the Quraish of Mecca.” The objective of this expedition has been outlined here.

“As such, when Ubaidah bin al-Harith and his companions covered some ground and arrived close to Thaniyyatul-Murrah, they suddenly noticed that 200 armed young men had set up camp in the command of Ikramah bin Abi Jahl. The two parties encountered one another, and a few arrows were exchanged in a confrontation. However, this group of idolaters then stood down from further conflict due to the fear that the Muslims probably had hidden reinforcements at their disposal and consequently, the Muslims did not pursue them. Two individuals from the army of the idolaters named Miqdad bin Amr and Utbah bin Ghazwan fled from the command of Ikramah bin Abi Jahl and joined the Muslims. It is written that they set out with the Quraish for this very purpose, so that they could find an opportunity to join the Muslims. The reason being, that they were Muslims at heart, but could not migrate out of fear of the Quraish due to their weakness. Moreover, it is possible that this very occurrence caused them to lose heart and they decided to step back considering this to be an evil omen. History has not recorded whether this army of the Quraish, which was definitely not a trade caravan (as they were fully equipped with weapons and were disguising themselves as a trade caravan) and regarding which Ibn-e-Ishaq has used the words Jamun Azeemun (a grand army), set out in this direction with a specific objective. However, it is definite that their intentions were not favourable.”

It is evident that they did not come with good intentions and in fact came to launch an attack. Hence, the Muslims also fired their arrows.

“It was due to the grace of God that upon finding the Muslims vigilant and upon witnessing some of their own men joining the Muslims, they lost courage and retreated. Moreover, a practical benefit which the companions derived from this campaign was that two Muslim souls were delivered from the tyranny of the Quraish.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 328-329)

Incident During the Battle of Badr

During the Battle of Badr, from the Muslim army, he [Hazrat Ubaidah bin Harith^(ra)] was sent to combat in a duel against Waleed bin Utbah. It is mentioned in the Ahadith that a verse of the Holy Quran was also revealed in relation to this incident. Hazrat Ali^(ra) relates:

“The verse:

ہَذَانِ خَصْمَانِ اخْتَصَمُوا فِی رَبِّہِمْ

(Surah al-Hajj: V.20) was revealed regarding those individuals who fought in the combat duels in the Battle of Badr i.e. Hazrat Hamza bin Abdil Muttalib, Hazrat Ali bin Talib and Hazrat Ubaidah bin Harith, and they faced off with Utbah bin Rabi‘ah, Shaybah bin Rabi‘ah and Waleed bin Utbah.” (al-Mustadrik Ala al-Sahihain, Vol. 2, p. 419, Kitab-ul-Tafsir, Surah al-Hajj, Hadith 3456, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2002)

The meaning of this verse is, “These two are two disputants who dispute regarding their Lord.” The whole verse is as follows:

ہَذَانِ خَصْمَانِ اخْتَصَمُوا فِی رَبِّہِمْ فَالَّذِینَ کَفَرُوا قُطِّعَتْ لَہُمْ ثِیَابٌ مِنْ نَارٍ یُصَبُّ مِنْ فَوْقِرُءُوسِہِمُ الْحَمِیمُ

“These two are two disputants who dispute concerning their Lord. As for those who disbelieve, garments of fire will be cut out for them; and boiling water will be poured down on their heads.” (Surah al-Hajj: V.20)

Further details of this combat duel have been recorded in Sunan Abi Dawud. Hazrat Ali^(ra) relates:

“Utbah bin Rabi‘ah, followed by his son and brother came forward and announced, ‘Who is it that will come to face us?’ Thereupon, many of the youth from among the Ansar answered him. Utbah asked ‘Who are you?’ They replied, ‘We are the Ansar’. Utbah then said, ‘We have no dispute with you, we only wish to fight the sons of our uncles’. The Holy Prophet^(sa) then said, ‘O Hamza^(ra) rise; O Ali stand up and O Ubaidah bin Harith rise and go forth.’”

Hazrat Ali^(ra) further narrates: “As soon as we heard the call of the Holy Prophet^(sa), Hazrat Hamza^(ra) advanced towards Utbah, I advanced towards Shaybah and there was an encounter between Ubaidah bin Harith and Waleed and they both inflicted severe wounds on one another. Then we turned to Waleed and killed him and took Ubaidah bin Harith away from the battlefield. (Sunan Abu Daud, Kitab-ul-Jihad, Baab Fi al-Mubariza, Hadith no. 2665)

During the duel, Utbah struck the calf of Hazrat Ubaidah bin Harith and cut open his calf. The Holy Prophet^(sa) ordered for him to be removed from the battlefield and after the Battle of Badr had ended, he passed away in Safra, a place near Badr, and he was also buried there. (al-Mustadrik Ala’ al-Sahihain, Vol. 3, pp. 207-208, Kitab-ul-Marifa al-Sahaba Min Manaqib Ubaidah bin Harith, Hadith no. 4862, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2002) (Lughat-ul-Hadith, p. 67, Mir Muhammad Kutub Khana Araam Baagh, Karachi)

According to a narration, it was only when the calf of Ubaidah^(ra) was cut and the marrow was gushing forth from it, that the companions brought him to the Holy Prophet^(sa) and he said, “O Messenger^(sa) of Allah! Will I be considered a martyr?” He had been injured in the battle but did not die immediately. The Holy Prophet^(sa) replied, “Indeed! You will be considered a martyr.” According to another tradition, when Hazrat Ubaidah^(ra) bin Harith was brought before the Holy Prophet^(sa) and he placed his head on his lap. Hazrat Ubaidah^(ra) then said, “If only Abu Talib was alive today, he would know that I am more entitled than him to what he used to say, and that was:

ونسلمه حتيّٰ نصرع حوله

ونذهل عن ابناءنا و الحلائل

That is, “It is a lie that we will hand over Muhammad^(sa) to you. Such will only be possible when we are struck down around him to the extent we become oblivious to our wives and children.”

Such was the passion of these people. At the time of his demise, Hazrat Ubaidah bin Harith was 63 years of age. (al-Mustadrik Ala al-Sahihain, Vol. 3, p. 208, Kitab-ul-Marifa al-Sahaba Min Manaqib Ubaidah bin Harith, Hadith no. 4863, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2002) (Usdul Ghaba, Vol. 3, p. 547, Dar-ul-Kutb al-Ilmiyyah, Beirut, 2003)