(Friday Sermon - July 20, 2018 )

There is a companion by the name of Hazrat Abbad bin Bishr, who passed away during the battle of Yamama in the eleventh year after Hijra. Hazrat Abbad bin Bishr’s title was Abu Bishr and Abu Rabi. He belonged to the tribe of Banu Abd-ul-Ash‘al. He only had one daughter, who also passed away. In Medina, he accepted Islam at the hand of Hazrat Mus‘ab bin Umair, prior to Hazrat Sa‘d bin Mu‘adh and Hazrat Usaid bin Uzair. At the time of forming bonds of brotherhood in Medina, the Holy Prophet^(sa) formed a bond of brotherhood between him and Hazrat Abu Hudhaifa bin Utba. Hazrat Abbad bin Bishr participated in the battles of Badr, Uhud, Khandaq and all other battles alongside the Holy Prophet^(sa). He was among those companions, who were sent by the Holy Prophet^(sa) in order to execute Ka‘b bin Ashraf. (At-Tabaqat Al-Kubra, Vol. 3, p. 336, Abbad bin Bishr, Dar-ul-Kutub Al-ilmiyyah, 1990, Beirut)

An outstanding companion

He was counted among the outstanding companions. Hazrat Aisha^(ra) has narrated that there were three individuals from among the Ansar, above whom no other Ansari Companion could be given precedence. All of them belonged to the tribe of Banu Abd-ul-Ash‘al; and they are, Hazrat Sa‘d bin Mu‘adh, Hazrat Usaid bin Uzair and Hazrat Abbad bin Bishr.

Hazrat Abbad Bin Bishr narrates that whilst addressing the Ansar, the Holy Prophet^(sa) stated, “O Ansar, you are my Shiaar, (i.e. the inner garment that is in contact with the body), whilst the other people are Disaar (i.e. the garment that is draped around the outer part).” The Holy Prophet^(sa) also stated, “I am satisfied that I will not incur any hardship from you.” Hazrat Abbad Bin Bishr was martyred during the Battle of Yamama at the age of 45.

Hazrat Aisha^(ra) narrates, “The Holy Prophet^(sa) performed the Tahajjud prayer in my house, and then he heard the voice of Abbad who was praying in the Mosque. The Holy Prophet^(sa) asked, ‘O Aisha! Is this the voice of Abbad?’ I said, ‘Yes.’ The Holy Prophet^(sa) said, ‘O Allah! Have mercy upon Abbad!’”

Similarly, Hazrat Anas^(ra) narrates, “Two companions of the Holy Prophet^(sa) left the house of the Holy Prophet^(sa) in the extreme darkness of the night. One of them was Hazrat Abbad bin Bishr whilst I believe that the other companion was Ussaid Bin Uzair. They both had something which resembled a lantern and illuminated the path before them. When they separated, each of them had one lantern with them (which was illuminating their vision in the darkness). At last they arrived to their families.” (Sahih Al-Bukhari, Kitaab-ul-Salat, Hadith no. 465), (Sahih Al-Bukhari, Kitaab-ul-Shahadat, Hadith no. 2655), (Usdul Ghaaba, Vol. 3, pp. 149-150, Abbad bin Bishr, Dar-ul-Kutub-ul-Ilmiyyah, Beirut)

Treaty of Hudaibiya

He was also amongst the companions who travelled at the time of the Sulah [treaty of] Hudaibiya. Hazrat Mirza Bashir Ahmad Sahib has written the details of this account.

“The Holy Prophet^(sa) departed from Medina on a Monday morning in the beginning of Dhul Qa‘dah 6 A.H. with a group of just over 1400 companions. During this journey, Hazrat Umme Salma, the honourable wife of the Holy Prophet^(sa), rode alongside the Holy Prophet^(sa). Numailah bin Abdullah was appointed the Amir of Medina and Abdullah bin Umme Maktum who was a blind man, was appointed Imamus-Salat [to lead the congregational prayer].

“When the Holy Prophet^(sa) reached Dhul-Halifah, which is situated approximately 6 miles from Medina en-route to Mecca, he ordered everyone to stop. After offering the Zuhr prayer, he instructed that the sacrificial camels which totalled seventy in number, be marked and that the Companions assume the special attire of the pilgrims known as Ihram. The Holy Prophet^(sa) also assumed the Ihram himself as well. Then, in order to ensure that the Quraish were not up to mischief, the Holy Prophet^(sa) sent ahead a messenger named Busr bin Sufyan from the Khuza‘ah tribe, who lived near Mecca and slowly proceeded towards Mecca. Moreover, as further caution the Holy Prophet^(sa) appointed a cavalry of 20 riders under the command of Abbad bin Bishr, to travel ahead of the larger body of Muslims. After a journey of a few days, when the Holy Prophet^(sa) neared a place called Usfan, which is situated at approximately two day’s journey on the road to Mecca, the messenger of the Holy Prophet^(sa) informed him that the Quraish were furious and firmly determined to stop him to the extent that in the expression of their rage and barbarity, they had put on cheetah skins and were fully bent on war, in order to stop the Muslims in all instances. It was also ascertained that the Quraish had sent forth a cavalry unit of a few daring riders under the command of Khalid bin Walid who had not yet become Muslim, and that this cavalry had reached near the Muslims and that Ikrimah bin Abi Jahl was also a part of it.

“When the Holy Prophet^(sa) heard this news, he instructed the companions to divert from the known route to Mecca and proceed from the right in order to prevent conflict. So, the Muslims began to move forward from a very difficult and burdensome route near the coast and began to move forward.” (Seerat Khatam-un-Nabiyeen, Hazrat Mirza Bashir Ahmad Sahib^(ra), pp. 749-750)

It was here where the incident of the Treaty of Hudaibiya took place. And so, Hazrat Abbad bin Bishr was amongst the cavalry which was sent to gather information. He was a very trustworthy and reliable companion. The Holy Prophet^(sa) had great trust in him. He is among the companions who took part in the oath of allegiance taken at Hudaibiya which is known as Bait-e-Rizwan.

Standing guard for the Holy Prophet^(sa) and love for worship

There is an incident from the Battle of Zat-ur-Riqa that the Holy Prophet^(sa) had decided to reside at a location for the night. The Holy Prophet^(sa) was staying at a narrow valley and the winds were strong. He asked the Companions, “Who will stand guard for us tonight?” Upon hearing this, Hazrat Abbad bin Bishr and Hazrat Ammar bin Yassir stood up and stated, “We shall stand in guard for you tonight.” Both of them sat at the top-most part of the narrow valley and Hazrat Abbad bin Bishr said to Hazrat Ammar bin Yassir, “I can stand at guard for the first half of the night so you get some rest and sleep. You can take over for the second half of the night and I will then go to sleep.” Therefore, Hazrat Ammar bin Yassir went to sleep and Hazrat Abbad bin Bishr got up and began to pray.

The Holy Prophet^(sa) had captured some women from the town called Najd, because of their injustice. A husband of one of these women was not present when they were taken. Had he been present there at the time, she would have been with him. When he returned to Najd and found out that his wife had been taken as a prisoner by Muslims, he took an oath to not rest until he harmed the Holy Prophet^(sa) in any way possible or till he spilled the blood of his Companions. So he followed the Muslims and arrived at a location near the same valley where the Holy Prophet^(sa) was staying. When he saw the shadow of Hazrat Abbad bin Bishr, he stated, “This man is the enemy’s guard.” He then placed an arrow in his bow and fired it which pierced into the body of Hazrat Abbad bin Bishr. Hazrat Abbad bin Bishr was engaged in prayer at the time. He took out the arrow and threw it away and continued praying. He struck Abaad with another arrow but Abbad again took it out and continued to pray. However, when he struck Abaad with an arrow for the third time, Abbad lost a lot of blood.  Hazrat Abbad completed his prayers and woke up Hazrat Ammar bin Yassir. When Hazrat Ammar bin Yassir saw Hazrat Abbad’s condition, he enquired, “Why did you not wake me up before?” Hazrat Abbad responded by saying, “I was reciting Surah Al-Kahf during the prayer and I did not feel like cutting it short.” (Al-Sirat Al-Halbiya, Vol. 2, pp. 368-369, Ghazwa Zaat-e-Riqaa, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2002)

Such were the standards of worship of these people.

The incident with Ka‘b bin Ashraf

The incident of the execution of Ka‘b bin Ashraf has been written by Hazrat Mirza Bashir Ahmad Sahib in The Life and Character of the Seal of Prophets, having taken it from various historical sources. The incident is as follows:

“The Battle of Badr had manifested the heart-felt enmity of the Jews of Medina.” (It is unfortunate that the Jews of Medina believed that the disbelievers would destroy the Muslims during the Battle of Badr. However, the battle went in the way of the Muslims and they became victorious. Due to this, the heart-felt enmity of the Jews became evident.)

Hazrat Mirza Bashir Ahmad Sahib further writes:

“It is unfortunate that even the exile of the Banu Qainuqa was unable to sway the other Jews towards reconciliation, and they continued to grow in their mischief and disturbances. As such, the incident of the execution of Ka‘b bin Ashraf is also a link in this very chain. Although Ka‘b was a Jew by religion, he was not actually Jewish by descent; rather, he was an Arab. His father, Ashraf, was a very clever and cunning man of the Banu Nibhan tribe, who came to Medina and developed relations with the Banu Nazir and became their confederate. Ultimately, he managed to gain such power and influence that Abu Rafi bin Abil-Huqaiq, head-chief of the Banu Nazir, gave him his daughter in marriage. It was this very daughter who gave birth to Ka‘b, who grew to attain an even greater status than that of his father. This was to such an extent that ultimately he took on such a capacity that all the Jews of Arabia began to accept him as their chief. In addition to being a well-built and attractive man, Ka‘b was also an eloquent poet and a very wealthy man. Through generous spending, he would always keep the scholars and other influential personalities of his nation under his own control. However, from a moral perspective, he was a man of extremely ill morals, and was a master in the art of secret schemes and conspiracies.

When the Holy Prophet^(sa) migrated to Medina, along with the other Jews, Ka‘b bin Ashraf also participated in the treaty which the Holy Prophet^(sa) drafted between the Jews with regard to mutual friendship, peace and security, and collective defence. However, deep within, the fire of malice and enmity began to burn in the heart of Ka‘b and he began to oppose Islam and the Founder of Islam through secret schemes and conspiracies. As such, it is recorded that every year, Ka‘b would give a large sum of charity to Jewish scholars and religious leaders. However, after the migration of the Holy Prophet^(sa), when these people came to collect their yearly allowances, within the course of discussion, he began to mention the Holy Prophet^(sa) and enquired of them as to their opinion of the Holy Prophet^(sa) in light of religious scriptures. They responded that apparently it seemed as if he was the very same prophet who had been promised to them. Ka‘b was greatly displeased at this response and sent them away referring to them as immensely dull, and did not give them their usual charity. When the Jewish scholars lost their bread and butter, after some time, they came back to Ka‘b and said that they had misinterpreted the signs and that they had contemplated again to discover that in actuality, Muhammad  was not the prophet who had been promised to them. This response served the purpose of Ka‘b, and satisfied with their answer, he reinstated their yearly stipend. In any case, this was merely religious opposition, which although was expressed in an unpleasant manner, could not at all be objectionable, (people oppose for religious reasons, however it is not a serious crime) and nor can one be brought to task merely on this account.”

This incident is regarding the execution of Ka’b, and although one can oppose due to one’s religion or faith, however mere opposition was not the reason for his execution.

“In fact, after this, the opposition of Ka‘b took on a more dangerous form, and ultimately, after the Battle of Badr, he began to employ such conduct, as was extremely mischievous and seditious, and created very dangerous circumstances for the Muslims. In actuality, prior to the Battle of Badr, Ka‘b thought that this religious zeal was a temporary one, and gradually, all of these people would disperse on their own and revert to their ancestral religion. However, on the occasion of Badr, when the Muslims were granted an extraordinary victory, and most of the chieftains of the Quraish were slain, he understood that this new religion would not die out by itself. Hence, after Badr, he resolved to exert his best efforts to abolish and utterly destroy Islam. The first expression of his heart-felt rancour and jealousy was at the occasion when news of the victory of Badr reached Medina. Upon hearing this news, at the outset, Ka‘b said that that news seemed to be false, because it was impossible for Muhammad to triumph over such a large army of the Quraish, and for such renowned chieftains of Mecca to be mixed to dust; if the news was true, then death was better than such a life. When this news had been confirmed and Ka‘b was assured that the victory at Badr had granted Islam such strength as was beyond his wildest dreams, he was overcome with anger and rage. He immediately prepared for journey and took to Mecca, and upon reaching there, by the power of his persuasive speech and poetic tongue, inflamed the fire that was kindling in the hearts of the Quraish. He created an unquenchable thirst in their hearts for Muslim blood, and filled their hearts with sentiments of revenge and enmity. Then, when their emotions had become immensely sparked as a result of his incitement, Ka‘b took them to the courtyard of the Ka‘bah, and handing them the drapes of the Ka‘bah, had them swear that they would not rest until Islam and the Founder of Islam^(sa) had been wiped out from the face of the earth. (He took this oath from the disbelievers of Mecca.)

“After creating this fiery atmosphere in Mecca, this evil person turned to the other tribes of Arabia, and travelling tribe to tribe, he incited people against the Muslims. Then, he returned to Medina and whilst composing tashbib [evocative poetry], he alluded to the Muslim women in a very filthy and obscene manner in his provocative couplets. In doing so, he did not even spare the women from the household of the Holy Prophet^(sa) in his amorous couplets, and had these couplets widely publicised throughout the country.

“Finally, he [Ka‘b bin Ashraf] hatched a conspiracy to assassinate the Holy Prophet^(sa). Under the ploy of a feast, he invited the Holy Prophet^(sa) to his residence, and with a few Jewish young men he schemed to have the Holy Prophet^(sa) assassinated. However, by the grace of God, information was received in advance and this plan of his was unsuccessful. In light of the treaty which had been settled between the inhabitants of Medina upon his arrival, the Holy Prophet^(sa) was the chief executive and commander in chief of the democratic State of Medina. Thus, when the state of affairs escalated to such an extent, and charges of infraction of treaty, rebellion, inciting war, sedition, use of foul language and conspiracy to assassinate the Holy Prophet^(sa) had been established, he issued the verdict that Ka‘b bin Ashraf was liable to be put to death due to his actions. The Holy Prophet^(sa), therefore, instructed some of his Companions to execute him. However, due to the sedition of Ka‘b, since the atmosphere of Medina at the time was such that if a formal announcement had been made before his execution, there was a possibility that civil war may have erupted in Medina, and there was no telling how much massacre and carnage would have ensued as a result. The Holy Prophet^(sa) was willing to offer any possible and reasonable sacrifice in order to prevent international violence and bloodshed (he did not want to cause any war). Thus, he instructed that Ka‘b should not be executed publicly; rather, a few people should quietly find an opportunity and put an end to him. The Holy Prophet^(sa) assigned this duty to a faithful companion named Muhammad bin Maslamah^(ra), and emphasised that whatever strategy was devised, should be executed with the counsel of Sa‘d bin Mu‘adh^(ra), who was the chief of the Aus tribe. Muhammad bin Maslamah^(ra) submitted, ‘O Messenger of Allah! In order to kill him silently, we shall be required to say something,’ which meant that some excuse, etc, would be required, by which Ka‘b could be lured out of his residence and executed in a secure location. Taking into account the grave consequences which could have arisen if a covert operation had been ruled out, the Holy Prophet^(sa) thus allowed for this. As such, with the counsel of Sa‘d bin Mu‘adh, Muhammad bin Maslamah^(ra) took Abu Na’ilah and two or three other Companions along and reached the residence of Ka‘b. They called Ka‘b out from his living quarters and said, ‘Our Chief (i.e., Muhammad^(sa)) demands charity of us, while we are of straitened circumstances. Would you be so kind as to give us a loan?’  Upon hearing this, Ka‘b jumped with joy and said, ‘By God! This is nothing – the day is not far when you shall become averse to him and abandon him.’

“Muhammad bin Maslamah responded, ‘In any case, we have already accepted Muhammad^(sa) and are now waiting to see the final outcome of this dispensation, but you tell us whether or not you will give us a loan?’ ‘Of course!’ said Ka‘b, ‘But you will be required to deposit some collateral.’ Muhammad bin Maslamah enquired, ‘What do you require?” This wretched person responded, ‘Leave your women as collateral.’ Suppressing his anger, Muhammad bin Maslamah said, ‘How is it possible for us to leave our women as collateral to a man like yourself.’ He responded, ‘Alright, then your sons shall do.’ Muhammad bin Maslamah responded, ‘This is not possible either, we cannot bear the reproach of the whole of Arabia. However, if you are generous enough, we are willing to leave our arms with you as collateral.’ Ka‘b agreed, and Muhammad bin Maslamah and his companions left with the promise to return at night. At nightfall, this party arrived at the residence of Ka‘b with their weapons, (as now they were able to openly take their arms along with them). When they had led Ka‘b out of his home, they brought him to one side during the course of discussions. After some time, while walking along some distance, these companions, who were already prepared and armed, wielded their swords at once and killed Ka‘b. Muhammad bin Maslamah and his companions departed from there and quickly presented themselves to the Holy Prophet^(sa), and conveyed to him the news of his execution.

When news of the execution of Ka‘b became known, a tremor rippled through the city, and the Jewish people were deeply enraged. The following day, in the morning, a delegation of the Jews presented themselves before the Holy Prophet^(sa) and complained that their leader Ka‘b bin Ashraf had been murdered in such and such way. The Holy Prophet^(sa) listened to their comments and said, ‘Are you also aware of the crimes which Ka‘b is guilty of?’ Then, the Holy Prophet^(sa) briefly reminded them of all the evil schemes which Ka‘b was guilty of, i.e., infraction of treaty, inciting war, sedition, use of foul language and conspiracy of assassination, etc. Upon this, the people became fearful and did not say a word. After this, the Holy Prophet^(sa) said, ‘At least from here onwards, you would do well to live in peace and harmony, and do not sow the seed of enmity, violence and disorder.’ As such, with the agreement of the Jews, a new treaty was drafted, and the Jews promised once again to live with the Muslims in peace and harmony, and to abstain from a course of violence and disorder.” (Seerat Khatam-un-Nabiyeen, Hazrat Mirza Bashir Ahmad Sahib^(ra), pp. 466-470)

Having listened to them, the Holy Prophet^(sa) did not say that the Muslims did not execute him. Rather, he began to count his crimes and he mentioned the imminent outcome, which was that he should be executed due to those crimes. Furthermore, even the Jews had to admit that the Holy Prophet^(sa) was in the right. This is the reason that a new treaty was made so that such incidents would not be repeated in the future and so that a peaceful environment and atmosphere would be established for the future. Also, to prevent the Jews from taking revenge and Muslims punishing them in retaliation. If the Jews had considered his execution to be wrong and that he should not have been executed in that manner, they would not have remained silent. Rather, they would have demanded the blood money. However, they did not make such demands, but remained silent. Hence, all of these aspects signify that this execution was justified according to the laws of that time. The disorder he was spreading was even severer than murder and this indeed was the punishment for such a criminal. Furthermore, as I mentioned, according to the traditions and customs of the time, it was permissible to punish him in this manner, and moreover the conduct of the Jews themselves testifies to this, thus there is no room for any criticism. If this was not permissible, the Jews would most certainly have objected as to why a case was not filed against him and why he wasn’t punished publicly. Thus, this fact proves that his execution was absolutely justified and he was deserving of this punishment. However, it should also be made clear that nowadays, extremists and governments misinterpret such incidents and believe that it is justified to execute people in this manner. First of all, disorder is not being spread in the manner it was being done then. Those people who are executed, are not among those who spread disorder. Secondly, on that occasion, it was only the criminal who was punished, not his family or anyone else. When these people carry out executions, they kill innocent people, women and children and leaving many others handicapped and disabled. Nevertheless, according to the rules and laws of today, this is not permissible. However, this form of punishment was applicable and compulsory at that time and it was prescribed by the government.

Collecting charity

The Holy Prophet^(sa) sent Hazrat Abbad bin Bishr to Banu Sulaim and Muzaina in order to collect charity. Hazrat Abbad bin Bishr stayed with them for ten days. On the way back, he went to Banu Mustaliq in order to collect charity from them. He also stayed there for ten days. Following this, he returned to Medina. Similarly, it is also found in the narrations that the Holy Prophet^(sa) appointed Hazrat Abbad bin Bishr as the collector of the spoils of the battle of Hunain. The Holy Prophet^(sa) appointed him as the supervisor of security around the Holy Prophet^(sa) during the battle of Tabuk. (At-Tabaqat Al-Kubra, Vol. 3, p. 336, Abbad bin Bishr, Dar-ul-Kutub Al-Ilmiyyah, 1990, Beirut)

Martyrdom

Hazrat Abu Sa‘eed Khudhri^(ra) narrates, “I heard Hazrat Abbad bin Bishr stating ‘O Abu Sa‘eed! I saw in a dream last night that the heavens were opened for me and were then closed shut. God willing, I will achieve martyrdom.’  I said, ‘By God! You have witnessed something really good.’” Abu Sa‘eed Khudhri further states, “At the time of the Battle of Yamama, I saw Hazrat Abbad bin Bishr calling upon the Ansar and saying, ‘Break the sheaths of your swords and separate yourself from others.’ He selected four hundred people from amongst the Ansar who did not have anyone in front of them and they were led by Hazrat Abbad bin Bishr, Hazrat Abu Dujana and Hazrat Braa bin Malik. They reached Baabul Hadiqah and fought an intense battle. Hazrat Abbad bin Bishr was martyred. I saw countless marks on his face that were inflicted by the swords and was only able to recognize him from his body.” (At-Tabaqat Al-Kubra, Vol. 3, p. 336-337, Abbad bin Bishr, Dar-ul-Kutub Al-Ilmiyyah, 1990, Beirut)