(Friday Sermon - September 13, 2019 )

Background

Hazrat Khubaib belonged to the Banu Jusham branch of the Khazraj tribe of the Ansar. According to another narration, his name was Habeeb bin Yasaaf. His father’s name was Isaaf, but according to another narration it is recorded as Yasaaf. His grandfather’s name is recorded as Itabah, but also as Inabah. (al-Sirat al-Nabawiyyah li Ibn Hisham, p. 476, al-Ansar wa man ma’ahum, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001) (al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 275, Khubaib bin Yasaaf^(ra), Dar-e-Ihyaa al-Turath al-Arabiy, Beirut, Lebanon, 1996) (Usdul Ghaba, Vol. 1, p. 683, Khubaib bin Yasaaf^(ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)

Hazrat Khubaib’s^(ra) mother’s name was Salama bint Mas‘ud. Among his children was Abu Kathir, whose actual name was Abdullah and was born to Jamila bint Abdillah bin Ubayy bin Sulool. His second son was Abdur Rahman, who was born to Umm-e-Walad. He had a daughter named Unaisah, who was born to Zainab bint Qais. After the demise of Hazrat Abu Bakr^(ra), Hazrat Khubaib^(ra) married Habeeba bint Kharijah, the widow of Hazrat Abu Bakr^(ra). (al-Tabaqaat-ul-Kubra, Vol. 3, pp. 275-276, Khubaib bin Yasaaf^(ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 1996) (Usdul Ghaba, Vol. 3, p. 153, Khubaib bin Yasaaf^(ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008)

Kindness and Hospitality

Even though Hazrat Khubaib had not yet accepted Islam at the time of the migration, he had the honour of hosting and accommodating the Muhajireen in Medina as the migration took place. Despite the fact that he was not a Muslim, he acted with great hospitality [towards the Muhajireen]. Hazrat Talha bin Abdullah^(ra) and Hazrat Suhaib bin Sinaan^(ra) stayed at his house, but according to another narration Hazrat Talha^(ra) stayed at the house of Hazrat Asad bin Zurarah^(ra). (al-Sirat al-Nabawiyyah li Ibn Hisham, p. 338, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001)

Likewise, according to a narration, when Hazrat Abu Bakr^(ra) migrated to Medina, he stayed at the house of Hazrat Khubaib^(ra) in Sunah, Qubaa. Sunah is the name of a high area of the village in the outskirts of Medina where the Bani Harith branch of the Khazraj tribe lived. Yet according to a different narration, Hazrat Abu Bakr^(ra) stayed at the house of Hazrat Kharijah bin Zaid^(ra). (al-Sirat al-Nabawiyyah li Ibn Hisham, p. 348, Khubaib bin Yasaaf^(ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001) (Lughaat-ul-Hadith, Vol. 2, p. 373)

Participation in Battles and Acceptance of Islam

Hazrat Khubaib^(ra) took part in all the battles alongside the Holy Prophet^(sa), including the battles of Badr, Uhud and Khandaq. (al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 276, Khubaib bin Yasaaf^(sa), Dar-e-Ihyaa al-Turath al-Arabiy, Beirut, 1996)

According to one narration, Khubaib^(ra) was living in Medina, but despite that, he had not accepted Islam until the Holy Prophet^(sa) set off for the Battle of Badr. He joined the Holy Prophet^(sa) along the way and it was then that he accepted Islam. (Usdul Ghaba, Vol. 3, p. 152, Khubaib bin Yasaaf^(ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, Lebanon, 2003)

The incident of Hazrat Khubaib’s^(ra) acceptance of Islam is mentioned in Sahih Muslim and has been narrated by Hazrat Aisha^(ra), the noble wife of the Holy Prophet^(sa). She narrates that the Messenger of Allah^(sa) departed for the Battle of Badr and when he reached Harratul Ghabara, which is situated about three miles from Medina, a person who was famous for his courage and valour met with him. The Companions^(ra) of the Holy Prophet^(sa) were very pleased to see him. Upon meeting with the Holy Prophet^(sa), he stated, “I have come to accompany you and to partake of the spoils of war.” The Holy Prophet^(sa) said to him, “Do you believe in Allah and His Messenger^(sa)?” He responded, “No. I do not believe [in Allah and His Messenger^(sa)]” i.e., he was not a Muslim. The Holy Prophet^(sa) then stated, “Then you can return as I do not seek help from the mushrik [idolater].” Hazrat Aisha^(ra) states that the man went his way. When the Holy Prophet(sa) reached Shajarah, a place situated near Dhul Hulaifa which is 6-7 miles from Medina, the same individual approached the Holy Prophet^(sa) and said exactly what he said before. The Holy Prophet^(sa) also gave him the same response as before, telling him to leave as he was in no need of the support of a mushrik. The man left once again and met the Holy Prophet^(sa) again at a place called Baidaa near Dhul Hulaifah, 6-7 miles away from Medina, and which is close to Shajarah (these two places are not far from one another). The Holy Prophet^(sa) again said to him as he did the first time that he will not take the help of a mushrik. The Holy Prophet^(sa) then said, “Do you believe in Allah and His Messenger^(sa)?” The man replied, “Yes, I do”. The Holy Prophet^(sa) then said, “Now you may accompany me.” (Sahih Muslim, Kitabul Jihad, Fitan Wa Ashraat al-Sa‘ah, Hadith 1817) (Mujam-ul-Buldan, Vol. 3, p. 142) (Akmaal-ul-Ilm Bi Fawaid al-Muslim, Vol. 4, Kitab-ul-Hajj, Dar-ul-Wafa, 1998)

It has been mentioned in the commentary of this narration that the man mentioned to have accepted Islam in this narration was Hazrat Khubaib^(ra). (al-Bahr-ul-Muheet, Vol. 1, p. 620, Dar ibn al-Jauzi Riyadh, 1434 AH)

Whilst explaining Hazrat Khubaib bin Isaaf’s^(ra) acceptance of Islam and participation in the Battle of Badr, Allama Nooruddin Halabi states in his book Sirat Halabiyyah that there was a strong and courageous person in Medina by the name of Habeeb bin Yasaaf (this was the other name of Hazrat Khubaib bin Isaaf^(ra) as is mentioned in the books of Sirat). In any case, this man belonged to the Khazraj tribe and had not accepted Islam until the Battle of Badr.

Nevertheless, he too departed with the Khazraj tribe in the hope of partaking of the spoils of war, in case they won the battle. The Muslims were very pleased to see him go forth with them, but the Holy Prophet^(sa) told him that only those can accompany them to battle who adhere to their faith. In another narration, it is mentioned that the Holy Prophet^(sa) told him to go back as they did not require any help from the mushrik. The Holy Prophet(sa) told Habeeb or Khubaib to turn back on two occasions, but the third time the Holy Prophet(sa) asked, “Do you believe in Allah and His Messenger^(sa) ?” to which he replied, “Yes” and thus he accepted Islam and fought valiantly in the battle. (al-Sirat al-Halabiyyah, Vol. 3, p. 204, Bab Dhikr Maghaziyah/Ghazwah Badr al-Kubra, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2002)

In Musnad Ahmad bin Hanbal, the account of how Hazrat Khubaib^(ra) accepted Islam is mentioned as follows:

“One of my tribesmen and I visited the Holy Prophet^(sa) when he was preparing to depart for a battle, but at that time, we had not accepted Islam. We submitted to the Holy Prophet^(sa) saying that we felt ashamed that our people would go for war and we did not participate with them. The Holy Prophet^(sa) asked, ‘Have you both accepted Islam?’ We replied that we had not, to which the Holy Prophet^(sa) said, ‘We do not wish to seek help of an idolater against another idolater.’”

The battle the Holy Prophet^(sa) was preparing for war against idolaters, therefore the Holy Prophet^(sa) questioned how he could accept the help of an idolater?

“Hazrat Khubaib^(ra) then stated that they decided to accept Islam and joined the Holy Prophet^(sa) in the battle. He states, ‘During the battle, I killed one of our adversaries, but before that, he managed to inflict injury upon me. Later on, when I married the daughter of the person I had killed, she would often say, “You will never be able to forget the person who gave you those scars,” and I would reply by saying that she would also not forget the person who hastened her father into the hellfire.’” (Musnad Ahmad bin Hanbal, Vol. 5, p. 411, Hadith 15855, Aalamul Kutub, Beirut, Lebanon, 1998)

During the Battle of Badr, Hazrat Khubaib bin Isaaf^(ra) killed Umayyah bin Khalf, one of the leaders of the Quraish of Mecca, and this account of the marriage that took place between Hazrat Khubaib^(ra) and the daughter of the person who was killed was briefly alluded to in Musnad Ahmad bin Hanbal, but the person who was killed was not mentioned by name.

The Killing of Umayyah bin Khalf

Allama Nooruddeen Halabi has mentioned this account in detail in his book Sirat al-Halabiya which is as follows:

Hazrat Abdur Rahman bin Auf^(ra) narrates,

“In the plains of Badr I met Umayyah bin Khalf, who was a friend of mine during the Jahilyya period [the era before the advent of Islam]. Umayyah’s son, Ali, was standing beside his father, holding his hand. Ali was among those Muslims who had accepted Islam before the Holy Prophet(sa) migrated to Medina. However, his relatives pressurised him to leave Islam and succeeded. Thus, he accepted Islam initially but later renounced his faith and died in a state of disbelief. Regarding such people, God Almighty revealed the following verse:

إِنَّ الَّذِینَ تَوَفَّاہُمُ الْمَلَائِکَۃُ ظَالِمِیْ أَنْفُسِہِمْ قَالُوْا فِیْمَ کُنْتُمْ قَالُوْا کُنَّا مُسْتَضْعَفِیْنَ فِی الْأَرْضِ

‘Verily, those whom the angels cause to die while they are wronging their own souls, they (the angels) will say to them: ‘What were you after?’ They will reply: ‘We were treated as weak in the land.’” (Surah al-Nisa: V.98)

Nonetheless, he further stated, “Among these people there were Haritha bin Rabi‘ah, Abu Qais bin Faaqey, Abu Qias bin Waleed, Aas bin Munabbah and Ali bin Umayyah.”

Allama Nooruddeen Halabi further writes that in the book Sirat Hishamiyya, it is written that these people accepted Islam when the Holy Prophet^(sa) was still in Mecca. When the Holy Prophet^(sa) migrated to Medina, the relatives of the aforementioned held them back in Mecca and pressured them. As a result of this, they succumbed to their pressurisation and abandoned Islam (i.e., they left the pale of Islam). They then came with their tribe to the Battle of Badr and were all killed in this battle. From this narration it seems that these people had not recanted from Islam before the Holy Prophet’s^(sa) migration, whereas from the earlier narration it seemed as if these people had left Islam before the Holy Prophet^(sa) migrated from Mecca.

Nonetheless Hazrat Abdur Rahman^(ra) narrates an incident regarding the battle. He states:

“I was holding many chain armours. When Umayyah saw me, he addressed me using my name in the Jahiliyya period which was Abd-e-Amr. I did not respond to him because when the Holy Prophet(sa) had given me the name Abdur Rahman, he asked whether I would like to give up the name of my forefathers, to which I replied in the affirmative. Umayyah said that he did not recognise the name ‘Rahman’. Then, when Umayyah later called me by my actual name – Abdur Rahman – I responded to him.” It seems that when Umayyah had called out to him the first time, Abdur Rahman^(ra) knew he was being addressed, yet he refused to acknowledge him because he called out to him by referring to him as a servant of an idol.  At the same time, it is quite possible that Abdur Rahman^(ra) did not even comprehend that he was being addressed, as he abandoned the name a long time before this incident. Then when Umayyah called out using his actual name – Abdur Rahman^(ra) is when he realised that he was being addressed and thus responded to him.  Umayyah then said to Abdur Rahman, “If I have any rights over you, then I am better than the chain armour you hold in your hands.” He gave reference to their old friendship and thought that his life may be spared owing to it, for they had already been defeated. He said to Abdur Rahman^(ra) that he had rights over him and that since he was better than the chain armour, he should arrange for his safety. Abdur Rahman^(ra) then further narrates, “I said, ‘Very well.’ I then put the chain armour on the floor, and held Umayyah and his son Ali by the hand. Umayyah said, ‘I have never seen a day such as this one (i.e. the Day of Badr).’ He then asked, ‘Who was it among you that had an ostrich feather on the armour of his chest?’ I replied that it was Hamza bin Abdil Muttalib. Umayyah then said, ‘He was the one responsible for all that took place. It was because of him that we are in such a state.’” Nonetheless, this was his own opinion and according to one narration Umayyah’s son said the aforementioned statement.

Hazrat Abdur Rahman bin Auf^(ra) further states:

“After that, I was walking with both of them and held them by the hand, when Hazrat Bilal^(ra) saw Umayyah with me and shouted out, ‘The chief of the disbelievers, Umayyah is here; only one of us will survive.’” In Mecca, Umayyah severely persecuted Hazrat Bilal^(ra) in an attempt to try and turn him away from Islam. Hazrat Abdur Rahman^(ra) states, “When I heard this, I said to him, ‘Why do you say this regarding my prisoner?’ However Hazrat Bilal^(ra) kept on repeating the aforementioned and I replied in the same way. Hazrat Bilal^(ra) would repeat, ‘Only one of us can survive,’ and I would continue to repeat my reply. Hazrat Bilal^(ra) then said at the top of his voice, ‘O Helpers of God! The chief of the disbelievers, Umayyah bin Khalf, is here.’ He cried at the top of his voice, ‘O Helpers of God! The chief of the disbelievers, Umayyah bin Khalf, is here. Know this that only one of us can live’ and he kept on repeating this statement.”

Hazrat Abdur Rahman^(ra) says, “Upon hearing this, the Ansar ran towards us and surrounded us. Hazrat Bilal^(ra) then attacked Umayyah’s son and dropped him to the ground. Witnessing this, Umayyah shrieked in such a horrific manner that I have never heard a scream like it. The Ansar then attacked them with their swords and killed them.” (al-Sirat al-Halabiyyah, Vol. 2, pp. 232-233, Bab Dhikr Maghaziyah/Ghazwah-e-Badr al-Kubra, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2002)

In Sahih Bukhari, the killing of Umayyah bin Khalf is recorded in the following manner,

Hazrat Abdur Rahman bin Auf^(ra) states:

“I wrote a letter to Umayyah bin Khalf stating that he should look after my wealth and wife and children, who were in Mecca, which at the time was Daar-ul-Harb. Similarly, I would protect his wealth in Medina for him. When I wrote down my name as ‘Abdur Rahman’, Umayyah replied, ‘I do not know any Abdur Rahman; write down the name you used previously in the Jahiliyya period.’ Upon this, I wrote down my name as Abd Amr. During the Battle of Badr, whilst the enemy were asleep, I climbed a hill with the intention of securing that passage (i.e., in case the opposing army attacked from there). Hazrat Bilal^(ra) happened to see Umayyah nearby and went to a gathering of the Ansar and said, ‘Umayyah bin Khalf is nearby; if he escapes, then my life will be in danger.’ Hazrat Bilal^(ra) then followed us with a group of the Ansar. (It seemed as though by this time, Hazrat Abdur Rahman bin Auf^(ra) and Umayyah had spoken and come to an agreement.) Nonetheless, I said that I will take them, i.e., Umayyah and his son, as prisoners; hence I captured both of them. Prior to facing this group of Muslims, I left Umayyah’s son behind where we were, so that they could contend with him and whilst they would be engaged in battle, we would be able to escape. The group killed Umayyah’s son, and  did not allow my plan to save Umayyah to succeed, and chased after us. As Umayyah was of heavy build, it was difficult to travel far, and as a result, they caught up with us. I told Umayyah to sit down and he complied. I laid over him in order to shield him, however, they stabbed their swords from underneath me and killed him. One of them even injured my foot with his sword in the process.”

The narrator, Ibrahim, states: “Hazrat Abdur Rahman bin Auf^(ra) would show us the scar on the back of his foot that he received during the incident.” (Sahih al-Bukhari, Kitab-ul-Wakalat, Hadith no. 2301)

As for who killed Umayyah and his son, according to famous narrations, it is stated that a person from the tribe of Banu Maazan killed him, whereas Ibn Hisham states that Umayyah was killed by Hazrat Mu‘az bin Afraa, Kharjah bin Zaid and Khubaib bin Isaaf^(ra) – i.e., the companion who is currently being mentioned, he was also present. It is also mentioned that Hazrat Bilal^(ra) killed him; in reality, the companions all took part in his killing and Umayyah’s son, Ali, was attacked and brought to the ground by Hazrat Bilal^(ra). Subsequently Hazrat Ammar bin Yasir^(ra) killed him. (Sharh Zurqani Alaa al-Mawahib al-Deeniyyah, Vol. 2, p. 296, Ghazwah-e-Badr al-Kubra, Darul Kutub al-Ilmiyyah, Beirut, 1996)

There are certain incidents which are not always directly related to the companion being mentioned, although in this case he is mentioned, but I mention them so that we can learn what took place in that period of history.

Blessed Saliva of the Holy Prophet^(sa)

Khubaib bin Abdur Rehman^(ra) relates that his grandfather, Hazrat Khubaib^(sa), sustained an injury during the Battle of Badr and broke one of his ribs. The Holy Prophet^(sa) placed his blessed saliva on the injured area and placed the bone back in its proper place as a result of which Hazrat Khubaib^(ra) was able to walk again.

According to another narration, Hazrat Khubaib relates^(ra), “I sustained a very severe injury to my shoulder which penetrated my abdominal region, causing my arm to dangle. I presented myself before the Holy Prophet^(sa) and he placed his blessed saliva on that particular area, and reattached the shoulder in its place and the wound also healed.” (Usdul Ghaba, Vol. 3, p. 152, Khubaib bin Isaaf^(ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008) (al-Badaaya Wa al-Nihaya Li Ibn Kathir, Vol. 3, pt. 6, pp. 166-167, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001)

Demise

In relation to his demise, there is a narration which states that Hazrat Khubaib^(ra) passed away during the Khilafat of Hazrat Umar^(ra). Whereas according to another narration, he passed away during the Khilafat of Hazrat Uthman^(ra). (al-Isaba Fi Tamyeez al-Sahaba, Vol. 2, p. 224, Khubaib bin Yasaaf^(ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 2005) (al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 276, Khubaib bin Yasaaf^(ra), Dar-e-Ihyaa al-Turath al-Arabiy, Beirut, 1996)