(Friday Sermon - March 15, 2019 )

Background

Hazrat Sa‘d^(ra) bin Khaithamah belonged to the Aus tribe. His mother’s name was Hind bint Aus. The Badri Companion, Abu Dhiyaah Nu‘man^(ra) bin Thabit was his half-brother from his mother’s side. He was known by the titles of Abu Khaithamah and Abu Abdullah. The Holy Prophet^(sa) established a bond of brotherhood between Hazrat Sa‘d^(ra) bin Khaithamah and Hazrat Abu Salma^(ra) bin Abdul Asad. (Usdul Ghaba, Vol. 2, p. 429, Sa‘d^(ra) bin Khaithamah, Dar-ul-Kutb Ilmiyyah, Beirut, 2003) (Al-Tabqaat-ul-Kubra li ibn Sa‘d, Vol. 3, pp. 366-367, Sa‘d^(ra) bin Khaithamah, Dar-ul-Kutb al-Ilimiyya, Beirut, 1990)

The Second Bai‘at of Aqabah

Hazrat Sa‘d^(ra) was one of the twelve chiefs, appointed to supervise the Muslims of Medina during the second pledge at Aqabah. With regards to how the twelve chiefs were chosen and details about the incident, Hazrat Mirza Bashir Ahmad^(ra) Sahib has written the following in Sirat Khatamun-Nabiyyin:

“The following year, that is, Dhul-Hijjah of 13 Nabawi, on the occasion of Hajj many hundreds of people from the Aus and the Khazraj came to Mecca. Among them, there were seventy such people who had either become Muslim or now desired to become Muslims, and came to Mecca in order to meet the Holy Prophet^(sa). Mus‘ab^(ra) bin Umair was also among them. Musab’s^(ra) mother was alive, and although she was an idolatress, she loved him very much. When she was informed of his coming, she sent word that, ‘First come and meet me, then go elsewhere.’ Mus‘ab^(ra) responded, ‘I have not yet met the Holy Prophet^(sa), I shall come to you once I have met him.’ Therefore, he presented himself before the Holy Prophet^(sa) first and briefed him on key issues, then visited his mother. She was very upset. When she saw him, she began to weep and complain. Mus‘ab^(ra) said, ‘Mother! I tell you something wonderful which is very beneficial for you and shall put an end to every disagreement.’ She enquired, ‘What is that?’ Musab^(ra) quietly responded, ‘This, that you forsake idol worship and become a Muslim and believe in the Holy Prophet^(sa).’ She was a firm idolatress, and as soon as she heard this, she began to put up a commotion saying, ‘I swear by the stars that I shall never enter your religion,’ and signalled her relatives to capture Mus‘ab^(ra), but he escaped.

“The Holy Prophet^(sa) had been informed of the arrival of the Ansar by Mus‘ab^(ra), and a few of them had also met the Holy Prophet^(sa) personally. On this occasion, since a collective and private meeting was necessary, after the rites of Hajj, the middle dates of the month of Dhul-Hijjah were set for this purpose. On that day near the middle of the night, all these people were to come and meet the Holy Prophet^(sa) in the same valley as last year, so that a private meeting could be held in peace and complete attention. The Holy Prophet ^(sa) ordered the Ansar that, ‘Do not come as a group, but arrive in pairs of one or two to the valley at the appointed time (lest they attract the attention of the enemy). Do not wake the sleeping and do not wait for the absent.’ Therefore, when the appointed date arrived during the night, when about a third of the night had passed, the Holy Prophet^(sa) left his home. He took his uncle Abbas along with him, who was still an idolater, but loved the Holy Prophet^(sa) and was a chieftain of the Hashim dynasty. Both of them reached this valley, and it was not long before the Ansar began to arrive in pairs of one and two. These were seventy souls from the Aus and the Khazraj. In the very beginning, Abbas (who had not yet accepted Islam) began the discourse saying:

‘O party of the Khazraj! Muhammad^(sa) is revered and beloved within his dynasty. To this day, his dynasty has always remained responsible for his protection, and in times of danger has always come forward. But now, Muhammad^(sa) intends to leave his homeland and reside with you. As such, if you wish to take him, you must protect him in every way, and will have to face every enemy. If you are prepared for this, then well and good, otherwise give a forthright answer, for true speech is good.’

“Al-Bara bin Ma‘rur^(ra) an aged and influential man from the tribe of the Ansar, said, ‘Abbas, we have heard your address, but we would like to hear the Holy Prophet^(sa) from his own blessed tongue, that he may expound the responsibility which he wishes to put upon us.’

“Upon this, the Holy Prophet^(sa) recited a few verses from the Holy Quran and described the teachings of Islam in a brief address. Whilst alluding to Huququllah [rights of Allah] and Huququl-Ibad [rights of fellow creation], the Holy Prophet^(sa) said:

‘With regard to myself, all I desire is that, just as you protect your dear ones and your kindred, if need be, you deal with me in the same manner.’

“When the Holy Prophet^(sa) had completed his address, as per the custom of Arabia, Al-Bara bin Ma‘rur^(ra) took the hand of the Holy Prophet^(sa) into his own, and said, ‘O Messenger^(sa) of Allah! We swear by the God Who has sent you with truth that we shall protect you with our lives, for we have been raised under the shadows of swords and…’  he had not yet completed his statement, when Abul-Haitham bin Tayyihan^(ra) – who was among those who accepted Islam – interjected and said:

‘O Messenger^(sa) of Allah! We have had long relations with the Jews. By supporting you, they shall be severed. May it not happen that when Allah grants you victory, you leave us and return to your homeland, and we are left with nothing.’

“The Holy Prophet^(sa) laughed and said, ‘Nay, Nay! That shall not happen. For your blood shall be mine, your friends shall be my friends and your enemies shall be my enemies.’ Upon this, Abbas bin Ubadah Ansari^(ra) looked to his companions and said, ‘O People! Do you understand the purpose of this treaty and pledge? This means that you should prepare yourselves to confront everyone, no matter who they may be, and should be ready to offer any sacrifice.’

“This means that they had to now be prepared to face every opponent of the Holy Prophet^(sa), and to offer every kind of sacrifice.

“The people said, ‘Yes, we understand, but O Messenger^(sa) of Allah! What shall we receive in exchange for this?’ The Holy Prophet^(sa) said, ‘You will receive the paradise of Allah, which is the greatest of all His rewards.’

“Everyone said, ‘We agree to this bargain. O Messenger^(sa) of Allah, extend your hand.’

“The Holy Prophet^(sa) brought forth his blessed hand, and this group of seventy devotees were sold at the hand of the Holy Prophet^(sa) in a defensive pact. The name of this Bai‘at is ‘The Second Bai‘at at Aqabah’.

Appointment as One of Twelve Chiefs

“When the Bai‘at had taken place, the Holy Prophet^(sa) said: ‘Moses^(as) appointed twelve chiefs among his people who served as their supervisors and protectors. I also wish to appoint twelve chiefs from among you who shall be your supervisors and your protectors. They shall be like the disciples of Jesus^(as) unto me, and they shall be answerable to me regarding the people. As such, propose the names of worthy men before me.’

“Therefore, twelve men were proposed, who the Holy Prophet^(sa) approved, and appointing each as a supervisor to one tribe, he explained to them their duties. For some tribes, the Holy Prophet^(sa) appointed two chiefs. In any case, the names of these twelve chiefs are as follows:

“As‘ad bin Zurarah, Usaid bin Al-Hudair, Abul-Haitham Malik bin Tayyihan, Sa‘d bin Ubadah, Al-Bara bin Ma‘rur, Abdullah bin Rawahah, Ubadah bin Samit, Sa‘d bin Ar-Rabi, Rafiey bin Malik, Abdullah bin Amr, Sa‘d bin Khaithamah [the companion whose account is being narrated] and Mundhir bin Amr.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 227-232)

During the migration to Medina, the Holy Prophet^(sa) resided at the house of Hazrat Kulthum^(ra) bin al-Hidam in Quba. It is also narrated that the Holy Prophet^(sa) stayed at the house of Hazrat Sa‘d^(ra) bin Khaithamah. Likewise, it is narrated that although the Holy Prophet^(sa) stayed at the house of Hazrat Kulthum^(ra) bin al-Hidam, when he left the house to go and sit amongst the people, it was at the house of Hazrat Sa‘d^(ra) bin Khaithamah. (Al-Sira Al-Nabwiyya Li ibn Kathir, pp. 215-216, Kutub Al-Illmiyyah, Beirut, 2005)

First Friday Prayer in Medina

After the first Bai‘at at Aqabah, the Holy Prophet^(sa) sent Hazrat Mus‘ab^(ra) bin Umair for the moral and spiritual training of Medina’s new converts. Shortly after, Hazrat Musab^(ra) sought permission from the Holy Prophet^(sa) to lead their own Friday prayers. Upon this, the Holy Prophet^(sa) granted him permission and guided him on the matter. Accordingly, the first Friday prayer offered in Medina under these guidelines was at the house of Hazrat Sa‘d^(ra) bin Khaithamah. (Al-Tabqaat-ul-Kubra li ibn Sa‘d, Vol. 3, pp. 87-88, Mus’ab^(ra) Al-Khair Dar-ul-Kutb al-Ilimiyya, Beirut, 1990)

The al-Ghars Well

Hazrat Sa‘d^(ra) bin Khaithamah owned a well in Quba which was called “al-Ghars”. The Holy Prophet^(sa) would regularly drink from that well and said regarding the well, “This is from the fountains of Paradise and its water is excellent.” Meaning it is palatably sweet and cool. Upon the demise of the Holy Prophet^(sa), it was from this well’s water that his body was washed. Hazrat Ali^(ra) narrates that the Holy Prophet^(sa) had said, “Upon my demise, take seven buckets of water from the well of Ghars to wash my body.”

Abu Jafar Muhammad bin Ali narrates that the Holy Prophet’s^(sa) body was washed thrice. He was washed with water and leaves of tamarisk without removing his upper garment, i.e. his shirt was not taken off. Hazrat Ali^(ra), Hazrat Abbas^(ra) and Hazrat Fazl^(ra) washed the body of the Holy Prophet^(sa) after his demise. According to some narrations, Hazrat Usama^(ra) bin Zaid, Hazrat Shuqraan^(ra) and Hazrat Aus^(ra) bin Khawali also took part in washing the Holy Prophet’s^(sa) blessed body. (Al-Tabqaat-ul-Kubra li ibn Sa‘d, Vol. 2, pp. 214, Zikr Ghusl-e-Rasool Allah, Dar-ul-Kutb al-Ilimiyya, Beirut, 1990) (Sunan ibn Maaja, Kitabul Janaiz, Baab Maa Jaa fi Ghusle Nabi, Hadith no. 1468) (Subul Al-Huda, Vol. 7, p. 229, Dar-ul-Kutb Ilmiyyah, Beirut, 1993)

His Home as a Haven for Migrants

For many Muslim migrants escaping the persecution of the Quraish of Mecca, and upon reaching Medina, the first place of arrival would often be Hazrat Sa‘d^(ra) bin Khaithamah’s house – that is, all who would arrive after migration would temporarily rest at his house. Some of the known names of those people are as follows: Hazrat Hamza^(ra), Hazrat Zaid^(ra) bin Haritha, Hazrat Abu Kabsha^(ra) (who was a slave freed by the Holy Prophet^(sa)), Hazrat Abdullah^(ra) bin Mas‘ud etc.… When these companions^(ra) migrated, they stayed at the house of Hazrat Sa‘d^(ra) bin Khaithamah upon reaching Medina. (Al-Tabqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 6, 32, 36, 112, Dar-ul-Kutb al-Ilimiyya, Beirut, 1990)

Martyrdom

Sulaiman bin Abaan narrates that when the Holy Prophet^(sa) set out for the Battle of Badr, both Hazrat Sa‘d^(ra) bin Khaithamah and his father made intent of setting out with him. When it was brought to the attention of the Holy Prophet^(sa) that both father and son – from a single household – were setting out together, he instructed, “Only one shall set out, and to decide who goes, they should cast lots.”

Hazrat Khaithamah^(ra) told his son Sa‘d^(ra), “As only one of us can go for battle, I advise you to stay at home with the women to protect and guard them.”

Hazrat Sa‘d^(ra) replied,

“Had this been a matter related to something other than Paradise, I would surely have given precedence to your request. But I myself am desirous of martyrdom.”

Upon this, they both casted lots which came in favour of Hazrat Sa‘d^(ra). He thus set out for battle alongside the Holy Prophet^(sa) and was martyred in the Battle of Badr. (Al-Mustadrak Ala Al-Sahihain Li Hakim, Vol. 3, p. 209, Hadith no. 4866, Dar-ul-Kutb Al-Illmiyyah, 2002)

He was martyred at the hands of Amr bin Abd Wudd while according to another narration, it was by Tuaimah bin Adiyy. Hazrat Hamza^(ra) killed Tuaimah in the Battle of Badr whereas Hazrat Ali^(ra) killed Amr bin Abd Wudd in the Battle of Khandaq.

According to one narration, Hazrat Ali^(ra) said:

“On the day of Badr, when the sun had fully appeared, the Muslim and Meccan armies clashed, meaning that the battle had begun. I went in pursuit of a person and saw Sa‘d bin Khaithamah^(ra) fighting an idolater atop a sand-dune, and the idolater martyred Hazrat Sa‘d^(ra). The idolater was on horseback and was wearing chain armour. He got off the horse, for he had recognised me, but I had not recognised him yet. He invited me to engage in a battle with him, and I responded by pursuing him. When he came forward to attack me, I evaded his line of attack because he was coming from atop and this was disadvantageous to me – this is a technique in battle – I couldn’t afford him attacking me from above. When I was stepping aside for this reason, the idolater shouted, ‘O son of Abu Talib! Are you running away?’

“So I responded:

قَرِیْبٌ مَفَرُّ ابنِ الشَّتْرَاء

‘It is impossible for the son of Ishtira to run away!’”

Meaning that he could never run away. The term Ishtira had become proverbial among the Arabs. They say that history relates an incident of a thief who would come to steal from people, and when they attacked him, he would run away. However, his running away was only temporary, for he would strike again at the first opportunity. Thus, this gained fame as a proverb among the Arabs, i.e. you evade the enemy as a strategy to attack again.

Hazrat Ali^(ra) further states, “When I planted my feet to fight, he approached me and attacked me with his sword which I blocked with my shield, and I swung my own sword at his shoulder with such force that it penetrated his armour. I was convinced that my sword would bring about his end when I noticed the silver glimmer of a blade in my periphery.

Hazrat Ali^(ra) explains, “I was about to attack a second time, but immediately lowered my head when I noticed another sword coming towards me from behind. The second sword missed me and hit my opponent with such force that his head altogether became severed from his body along with its helmet.

Hazrat Ali^(ra) goes on, “When I turned around to look, it was Hazrat Hamza^(ra), saying ‘Let’s see how you defend yourself against this! I am the son of Abdul Muttalib!’” (Kitabul Mahazgi Li Al-Waqadi, pp. 92-93, Ghazwa-e-Badr, Alam-ul-Kutb, 1984) (Lughaatul Hadith, Vol. 2, p. 431, Ali Asif Printers, Lahore, 2005)

From this narration of Hazrat Ali^(ra) it seems that Tuaimah bin Adiyy martyred Hazrat Sa‘d^(ra), and subsequently was killed there as well.

According to a narration, during the Battle of Badr, the Muslim army had two horses. On one of the horses, Hazrat Mus‘ab^(ra) bin Umair was sat and on the other was Hazrat Sa‘d^(ra) bin Khaithamah. Hazrat Zubair ^(ra) bin Awwam and Hazrat Miqdad^(ra) bin Aswad also took turns to sit on them. (Dalail Al-Nabuwwah Li Al-Bahqi, Vol. 3, p. 110, Siyaq Qisatu Badr, Dar-ul-Kutb Al-Illmiyyah, Beirut, 1988)

There are various narrations in the accounts of history in relation to the number of horses the Muslims had during the Battle of Badr. According to Hazrat Mirza Bashir Ahmad^(ra), during the Battle of Badr, the Muslims had seventy camels and two horses. (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), p. 353)

However, other historical sources cite the number of horses as three and five as well. (Sharah Zurqani, Vol. 2, p. 260, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1996) (Al-Sira Al-Halabiyyah, Vol. 2, p. 205, Baab Zikr Maghazia, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2002)

Irrespective of the amount of provisions and the number of horses and camels the Muslim had, it was incomparable to the provisions and number of horses which were in the possession of the enemy. When the Muslims were attacked and the Muslims were compelled in engaging into a battle, the non-believers came with intention to completely obliterate Islam.

At that moment, the Muslims did not look at their provisions and horses, in fact they had a fervent passion to offer sacrifice in the way of God as is evident from their response. They did not have any worldly desire at all, rather it was simply the desire to offer their lives for the sake of God Almighty. It was for this reason that a son said to his father that he could not give him precedence. In any case, it was a heartfelt passion [to offer a sacrifice] which God Almighty accepted and granted them victory.