(Friday Sermon - July 6, 2018 )

There was a companion named Hazrat Rifa‘ah bin Raafi bin Malik bin Ajlaan who was from among the Ansar. He passed away under the early rule of Ameer Muawiyyah. Hazrat Rifa‘ah bin Malik bin Ujlan was known as Abu Muaz and his mother was Malik bint Ubay bin Salool, who was the sister of the chief of the hypocrites, Abdullah bin Ubay bin Salool. He was present during the Bai‘at Uqbah as well as the Battle of Badr, Battle of Uhud, Battle of the Ditch, Bai‘at-e-Rizwan and all other battles in which the Holy Prophet^(sa) took part in. Two of his brothers, Khallaad bin Raafi and Malik bin Raafi took part in the Battle of Badr. (Usdul Ghaaba, Vol. 2, pg. 279, Rifa’ah bin Raafi’, Dar-ul-Kutub-ul-Ilmiyyah, 2004, Beirut), (At-Tabaqat Al-Kubra, Vol. 3, p. 447, Rifa’ah bin Raafi’, Dar Ihya At-turath Al-Arabi, 1990, Beirut)

Hazrat Muaz narrates on account of his father – Hazrat Rifa‘ah bin Raafi, who took part in the Battle of Badr – that Hazrat Jibrael^(as) [Gabriel] asked the Holy Prophet^(sa) his perception about those companions who took part in the Battle of Badr? The Holy Prophet^(sa) said “The best among the Muslims” or words to this effect. Hazrat Jibrael replied: “In the same manner, those angels that took part in the Battle of Badr are also superior in rank.” This hadith is found in Bukhari. (Sahih Al Bukhari, Kitabul Maghazi, Hadith No.3992)

With regards to how angels participated in the Battle of Badr, Hazrat Zainul Abideen Waliullah Shah Sahib has explained this incident in his commentary of Bukhari, “God Almighty states in the Holy Quran:

اِذۡ یُوۡحِیۡ رَبُّکَ اِلَی الۡمَلٰٓئِکَۃِ اَنِّیۡ مَعَکُمۡ فَثَبِّتُوا الَّذِیۡنَ اٰمَنُوۡا ؕ سَاُلۡقِیۡ فِیۡ قُلُوۡبِ الَّذِیۡنَ کَفَرُوا الرُّعۡبَ فَاضۡرِبُوۡا فَوۡقَ الۡاَعۡنَاقِ وَ اضۡرِبُوۡا مِنۡہُمۡ کُلَّ بَنَانٍ

“‘And remember the time when thy Lord revealed to the angels, saying, “I am with you; so give firmness to those who believe. I will cast terror into the hearts of those who disbelieve. Smite, then, the upper parts of their necks, and smite off all finger-tips.”’ [Surah Al Anfal: 13] Darbul A‘naaq, Darbur Riqaab and Darb Kulla Banaan means a striking with full force and keeping the target in sight.” There are two or three similar narrations. Regarding these, Shah Sahib writes: “This chapter deals with the presence of angels [in the Battle of Badr] and regarding the phenomenon of seeing them. The reality of the matter is that it was in the form of Divine revelation and them fighting in battle is also of the same nature.” In other words, the battle is similar in nature of the angels and not with arrows and muskets. The angels did not use arrows or swords and one can only see them through one’s spiritual eye and not with the physical eye. The Holy Prophet^(sa) had witnessed this as well as the Companions and other Saints (i.e. that angels partake in battle).

Whilst elaborating on how angels partake in battle, Shah Sahib writes: “The tribe of Quraish became enraged after the incident at Nakhlah, and this became the cause of further battles in which the disbelievers were to perish according to Divine prophecy. The nature of angels is different to ours and their way of battle is unique. During the Battle of Badr, the enemy camped on a high stony mound and the Holy Prophet^(sa) camped at the foot of that hill. The small number of the Muslims was concealed for the enemy. Furthermore, due to the strong winds, it rained heavily. Every arrow that the companions fired landed on its target successfully. The enemies were perplexed to see the companions fighting with such resolve and determination. All this was due to the Divine influence of the angels and was vouchsafed to the Holy Prophet^(sa) in the following words:

اِذۡ تَسۡتَغِیۡثُوۡنَ رَبَّکُمۡ فَاسۡتَجَابَ لَکُمۡ اَنِّیۡ مُمِدُّکُمۡ بِاَلۡفٍ مِّنَ الۡمَلٰٓئِکَۃِ مُرۡدِفِیۡنَ

‘And remember the time When you implored the assistance of your Lord, and He answered you, saying, “I will assist you with a thousand of the angels, following one another.”’” [Surah Al Anfal: 10]

He further writes, “The acceptance of the prayer of the Holy Prophet^(sa) ensured that all the specific measures fall in place at the appointed time. If one ponders over these events, one can witness the power and influence of the angels.” He then further writes, “Who was it that enabled the Holy Prophet^(sa) to leave Mecca under precarious circumstances, whilst keeping the Meccan’s ignorant of the events? Having chased the Holy Prophet^(sa) up Cave Thaur, who was it that made them turn back emptyhanded? Who enabled the Holy Prophet^(sa) to safely reach Medina, which was to become an important centre for the progress of Islam?”

He also writes, “After the migration to Medina, Hazrat Abbas^(ra) remained in Mecca in his state of idolatry, but at the same time had sympathy for the Holy Prophet^(sa) and informed him of the ploys of the Meccans. In other words, through Hazrat Abbas^(ra), the angels exerted their influence. (This is how the angels work). Behind all these incidents is the work of the angels. The victory and success of the battles in which the Holy Prophet^(sa) fought in is an exegesis of the faith inspiring verse:

اَنِّیۡ مُمِدُّکُمۡ بِاَلْفٍ مِّنَ الْمَلٰٓئِکَۃِ مُرْدِفِیۡنَ

[I will assist you with a thousand of the angels, following one another]”

Shah Sahib then further writes, “I was taught every chapter of Sahih al-Bukhari by Hazrat Khalifatul Masih I, Hazrat Maulana Nuruddin Sahib^(ra). Likewise, I listened to lectures delivered on the Holy Quran and also studied it. With regards to angels, Hazrat Khalifatul Masih I^(ra) once said, ‘Nuruddin has also experienced communion with angels. The entire system of angels is very vast. For each ability and faculty of man there is an assigned angel such as for sight, hearing, touch, temperament, knowledge, wisdom and all mental abilities. Without the assistance of angels these faculties are redundant, rather they become harmful.’” All of man’s abilities and faculties only function with the help of angels.

He further writes, “An arrow, bullet or taking an aim, can only accurately reach the target when one’s mind and intellect are intact and one can determine the distance of how far or close something really is. Moreover, one needs to be in control of their senses and emotions, otherwise the target will be missed.”

He writes that Hazrat Khalifatul Masih I^(ra) used to say, “An angel is assigned for every physical and mental faculty. Whether one is in a state of belief or disbelief, they have relationship with every person and with each faculty to a certain degree. The Holy Quran mentions that they were 3000 at the time of the Battle of Badr and 5000 in the Battle of Uhud. This difference in number is due to the importance of the situation. During the Battle of Badr the enemies were few in number as compared to the Battle of Uhud and thus, there was more danger and therefore the greater the number of angels promised to be sent for protection. [God Almighty] states:

وَمَا النَّصْرُ اِلَّا مِنْ عِنۡدِ اللّٰہِ الْعَزِیۡزِ الْحَکِیۡمِ

“The promise of Divine help from God Almighty’s attributes of being the Almighty and All-Wise both necessitates perfect planning and complete might and strength in which all the means of granting help are closely linked to one another. There exists an aspect of continuity and Divine commandment, and they are strengthened through strong Divine planning.” (Sahih Al-Bukhari, Kitabul Maghazi, Vol 8, pp. 71-73 Nazarat Isha’at, Rabwah)

Thus, this is the deeper meaning wherein God Almighty stated that He sent angels who fought. However, it does not mean that the angels were physically fighting. According to some there are narrations stating that the wounds inflicted by the angels [upon the enemy] were completely different in appearance to the ones inflicted by the Companions; this is completely wrong. The truth of the matter is that they direct the human faculties and ensure they are utilised in the best manner. When all of this is happening through the influence of the angels, then it is as if it is they who are actually fighting. (Fath-ul-Bari, Sharah Sahih al-Bukhari, Kitabul Maghazi, Vol 7, pg. 312, Hadith No. 3992, Araam Baagh, Karachi)

Hazrat Yahya relates from Muaz bin Rifa‘ah bin Raafi that Hazrat Rifa‘ah was from among those who took part in the Battle of Badr and his father, Hazrat Raafi, was among those who was present at the Bai‘at at Uqbah. Hazrat Raafi used to say to his son, Hazrat Rifa‘ah, that for him taking part in the Battle of Badr was a more honourable and of greater significance than taking Bai‘at at Uqbah. (Sahih Al-Bukhari, Kitabul Maghazi, Hadith No. 3993)

Being part of the Battle of Badr was a huge honour. Hazrat Rifa‘ah bin Raafi also took part in the Battle of Jamal and Sifin alongside Hazrat Ali. According to a narration, when Hazrat Talha^(ra) and Hazrat Zubair^(ra) left for Basra with the army, the wife of Hazrat Abbas bin Abdul Muttalib, Umme Al-Fazl bint Harith informed Hazrat Ali^(ra) of their departure. Upon this, Hazrat Ali^(ra) said, “I am astounded at the fact that people attacked Hazrat Usman^(ra) and martyred him, and yet, without any compulsion they took my Bai‘at; I did not compel anyone to enter into my Bai‘at. People took the Bai‘at willingly and Talha and Zubair were among them. Yet now they have left for Iraq with an army.” Hazrat Rifa‘ah bin Rafi commented on this saying, “When the Holy Prophet^(sa) passed away, we assumed that we, the Ansar, were more deserving of Khilafat for we helped the Holy Prophet^(sa) and we have a very high status in faith. However, you all said ‘We, the Muhajireen [those who migrated from Mecca], are from amongst the first [to accept Islam] and we are friends and have close relations with the Holy Prophet^(sa). Therefore, for the sake of God Almighty, do not hinder us from Khilafat.’ Thus, you know well that at that time we did not pursue the matter (of Khilafat) with you. (We never argued with you over this and took the Bai‘at of Khilafat showing complete obedience.) The reason for this was because we witnessed that the truth was being practiced, the Book of God was being followed and the Sunnah [practice] of the Holy Prophet^(sa) was being established, therefore, we were left with no option but to follow. What more could we want! We took your Bai‘at and then we never turned our backs from this. You are far better than those who oppose you now, therefore give us your instructions.” Just as he said this, Hajaaj bin Ghaziya Ansari came and said, “O Leader of the faithful! We must seek to take action against this issue before it is too late. My soul will never be at ease if I was overcome with fear. O people of the Ansar! You must assist the Leader of the Faithful once again, just as you did so for the Holy Prophet^(sa). I swear by God that this support will be just like the support we offered the first time, except that the previous support was naturally superior.” (Usdul Ghaaba, Vol. 2, pg. 280-281, Rifa’ah bin Raafi’, Dar-ul-Kutub-ul-Ilmiyyah, 2004, Beirut)

Nevertheless, he passed away during the early period of Hazrat Amir Muawiyah’s leadership. (Al-Isti‘ab, Vol. 2, p. 497, Rifa’ah bin Raafi’, Darul Jaleel, Beirut, 1992)