(Friday Sermon - June 26, 2020 )

Background and Acceptance of Islam

Hazrat Sa‘d^(ra) bin Mu‘az belonged to the Banu Abd al-Ashhal clan of the Aus tribe of the Ansar and was the leader of the Aus tribe. His father’s name was Mu‘az bin Nu‘man and his mother’s name was Kabsha^(ra) bint Rafay, who was a companion of the Holy Prophet^(sa). Hazrat Sa‘d^(ra) bin Mu‘az’s title was Abu Amr. Hazrat Sa‘d^(ra) bin Mu‘az’s wife’s name was Hind^(ra) bint Simaak, who was also a companion. From Hazrat Hind^(ra), they had two sons; Amr and Abdullah. Hazrat Sa‘d^(ra) bin Mu‘az and Hazrat Usaid^(ra) bin Huzair accepted Islam at the hands of Hazrat Mus‘ab^(ra) bin Umair. Hazrat Mus‘ab^(ra) bin Umair was sent to Medina prior to the Second Pledge at Aqabah when 70 companions [came to Mecca and took Bai‘at]. On the instructions of the Holy Prophet^(sa), Hazrat Mus‘ab^(ra) bin Umair would invite others towards Islam and recite the Quran for them. When Hazrat Sa‘d^(ra) bin Mu‘az accepted Islam, he told the Banu Abd al-Ashhal tribe that it was forbidden upon him to speak to any man or woman until they accept Islam. Hence, every person from this tribe accepted Islam and thus, this was the first tribe from among the Ansar in which all the men and women accepted Islam.

Hazrat Sa‘d^(ra) bin Mu‘az brought Hazrat Mus‘ab^(ra) bin Umair and Hazrat Asad^(ra) bin Zurarah to his home. Subsequently, they would preach to others about Islam in the home of Hazrat Sa‘d^(ra) bin Mu‘az. Hazrat Sa‘d^(ra) bin Mu‘az and Hazrat Asad^(ra) bin Zurarah were cousins from their mother’s side. Hazrat Sa‘d^(ra) bin Mu‘az and Hazrat Usaid bin Huzair^(ra) broke the idols of the Banu Abd al-Ashhal tribe. They were from the same family and when their tribe accepted Islam, they broke the idols of their tribe. The Holy Prophet^(sa) established a bond of brotherhood between Hazrat Sa‘d^(ra) bin Mu‘az and Hazrat Sa‘d^(ra) bin Abi Waqas^(ra), whereas according to another narration, the bond of brotherhood was established between Hazrat Sa‘d^(ra) bin Mu‘az and Hazrat Abu Ubaidah^(ra) bin al-Jarrah. (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, pp. 320-321, Sa‘d bin Mu‘az, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Usdul Ghabah, Vol. 3, p. 461, Sa‘d bin Mu‘az, Dar-ul-Kutub al-Ilmiyyah, Beirut) (Al-Isabah fi Tamyeez al-Sahabah, Vol. 3, p. 70, Sa‘d bin Mu‘az, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1995)

Narrating the account of how Hazrat Sa‘d^(ra) bin Mu‘az accepted Islam, Hazrat Mirza Bashir Ahmad Sahib^(ra) writes in Sirat Khatamun-Nabiyyin:

“Whilst departing from Mecca after the first pledge at Aqabah, these 12 new Muslim converts requested, ‘Please send an Islamic tutor with us, who can teach us Islam and can preach Islam to our idolatrous brothers as well.’ The Holy Prophet^(sa) sent Mus‘ab^(ra) bin Umair, a very devout young man from the Abdud-Dar tribe along with them. An Islamic preacher was referred to as a qari or muqri in those days, because the majority of their work was to recite the Holy Quran, as this was the best method of preaching. As such, Mus‘ab^(ra) was also renowned by the name Muqri in Yathrib.

“When he arrived in Medina, Mus‘ab^(ra) bin Umair stayed at the home of Asad^(ra) bin Zurarah…”

“Asad^(ra) bin Zurarah was the first Muslim of Medina and was a very devout and influential leader. His home was transformed into a preaching centre and Mus‘ab^(ra) began to perform his duties with full attention. Since the Muslims of Medina lived a collective life, and Medina was comparatively more peaceful, upon the proposal of Asad^(ra) bin Zurarah, the Holy Prophet^(sa) instructed Mus‘ab bin Umair to begin offering the Jummah prayer [Friday prayer] and in this way, the Muslims began their life as a unified community. The blessings of Allah were such as it was not long before the religion of Islam began to find popularity in every home of Medina. The Friday prayers were formerly offered and Islam began to gain popularity.

“The Aus and Khazraj began to accept Islam very rapidly. In some cases, the entirety of a tribe would accept Islam in one day. Thus, the Banu Abd al-Ashhal tribe also accepted Islam in this manner and became Muslim at once. This was a very distinct branch of the Ansar tribe known as the Aus, and the chieftain of this tribe was named Sa‘d bin Mu‘az. Not only was he the chieftain of the Abd al-Ashhal tribe, but he was the leader of the entire Aus tribe as well. When Islam began to find popularity in Medina, Sa‘d bin Mu‘az disliked it and endeavoured to stop it, (when Islam first began to spread in Medina, he was not a Muslim and disliked its spread) but he was closely related to Asad^(ra) bin Zurarah. Both of them were cousins and Asad had become Muslim. For this reason, Sa‘d bin Mu‘az would not approach him personally so as to prevent a dispute (owing to his family ties). As such, he said to another one of his relatives, Usaid bin al-Huzair, ‘I am somewhat embarrassed to say anything due to Asad bin Zurarah, but you go and stop Mus‘ab (i.e., the missionary who was sent by the Holy Prophet^(sa) from Mecca) from spreading this irreligiousness.’

“Usaid was from the revered chieftains of the Abd al-Ashhal tribe, and his father had remained the leader of the entire Aus tribe during the Battle of Bu‘ath.”

“…the Battle of Bu‘ath took place between the Aus and Khazraj tribes before the advent of Islam. Nonetheless, after Sa‘d bin Mu‘az, Usaid bin al-Huzair had significant influence over his tribe. On the instruction of Sa‘d, Usaid went to Mus‘ab bin Umair^(ra) and Asad^(ra) bin Zurarah.

“He addressed Mus‘ab^(ra) in a tone of anger, saying, ‘Why do you make our people irreligious? Abstain from this or the outcome shall not be pleasant!’ Before Mus‘ab^(ra) could answer, Asad^(ra) softly told Mus‘ab^(ra), ‘He is a very powerful chieftain of his tribe, speak to him very calmly and lovingly.’

“Therefore, Mus‘ab^(ra) addressed him in a very respectful and loving tone and said, ‘Do not be angry, rather be so kind as to sit and listen to what we have to say with a cool heart, then you may formulate your opinion.’ Usaid found this to be a logical proposition and sat down. Mus‘ab^(ra) recited the Holy Quran to him and enlightened him of the Islamic teachings very benevolently. Usaid was so moved that he accepted Islam right away and said, ‘There is such a man behind me that if he converts, our entire tribe will accept Islam. He is the one who has sent me. Wait here, I shall send him.’ After this Usaid left, and by some excuse, he sent Sa‘d bin Mu‘az to Mus‘ab bin Umair and Asad^(ra) bin Zurarah. Sa‘d bin Mu‘az came and furiously said to Asad^(ra) bin Zurarah, ‘Look here, Asad, indeed, you are misusing your family relations and this is not right.’ Upon this, in the same manner as before, Mus‘ab^(ra) (i.e., the missionary who had come from Mecca) tenderly and lovingly cooled him down and said, ‘Take a seat here and listen to what I have to say. If then, there is something objectionable, you may reject it.’ Sa‘d responded, ‘Alright, this appeal seems to be rational.’ Resting his spear, he took a seat (he was holding a spear in his hand and in those days, they would carry weapons in this manner) and in the same manner, Mus‘ab^(ra) recited the Holy Quran to him and expounded Islamic principles in his very attractive manner.”

Hazrat Mirza Bashir Ahmad Sahib^(ra) further writes:

“It was not long before this idol also submitted (i.e.. his heart inclined towards the teachings of Islam). Therefore, as per the custom, Sa‘d bathed and recited the Kalima Shahadah [Islamic creed].

“After this, Sa‘d^(ra) bin Mu‘az and Usaid bin al-Huzair went to their tribesmen and Sa‘d^(ra) enquired of them in a particular Arabian manner, ‘O Bani Abd al-Ashhal, how do you find me?’ They all answered in unison, ‘You are our leader and the son of our leader. We have full trust in you.’ Sa‘d^(ra) responded, ‘Then I have nothing to do with you until you believe in Allah and His Messenger^(sa).’” He began preaching to them immediately. “After this, Sa‘d^(ra) explained the principles of Islam to them (i.e., to the people of his tribe) and evening had not yet come, before the entire tribe had converted to Islam. Sa‘d^(ra) and Usaid^(ra) broke the idols that belonged to their people with their own hands.

“Sa‘d^(ra) bin Mu‘az and Usaid bin al-Huzair who accepted Islam that day, are counted amongst the most eminent of companions and among the Ansar undoubtedly, they possess a magnificent status. In particular, Sa‘d^(ra) bin Mu‘az received a position amongst the Ansar as did Hazrat Abu Bakr^(ra) amongst the Muhajireen of Mecca. This young man turned out to be extremely sincere, remarkably loyal and an exceptionally devoted lover of Islam and the founder of Islam. Since he was also the chieftain of his tribe, he was extraordinarily intelligent as well. He acquired such a position in Islam that was not only distinctive, nay, the most distinctive of which the companions of the Holy Prophet^(sa) acquired. No doubt, upon his early demise, the words of the Holy Prophet^(sa) that, ‘Upon the demise of Sa‘d, even the throne of the Gracious God has come into motion,’ was based on a very deep reality (he passed away at a young age). Therefore, in this manner, Islam began to spread throughout the Aus and the Khazraj very rapidly. The Jews would look to this sight in terror. In their hearts they would say, God knows what is about to happen.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 224-227) (Farhang Sirat, p. 60, Zawwar Academy Publications, Karachi, 2003)

A Threatening Letter from the Quraish

In another place in Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad Sahib^(ra) has further elaborated:

“Much time had not passed since the arrival of the Holy Prophet^(sa) in Medina, when a threatening letter was sent by the Quraish addressing Abdullah bin Ubayy bin Sulul, chieftain of the Khazraj tribe, and his idolatrous companions. The letter stated, ‘Relinquish your protection of Muhammad^(sa), or else.’

“As such, the letter read as follows:

“‘You have given protection to an individual of ours (i.e., Muhammad^(sa)), and we swear in the name of Allah that you shall either leave him and declare war against him, or in the least, exile him from your city. If not, we shall gather our entire army and attack you and we shall kill your men and take your women into our own possession, making them lawful unto ourselves.’

“When this letter reached Medina, Abdullah and his companions, who already harboured deep enmity in their hearts against Islam, prepared to wage war against the Holy Prophet^(sa). When the Holy Prophet^(sa) was informed of this, he immediately met these people and explained to them (i.e., Abdullah bin Ubayy bin Salool and his companions):

“‘If you wage war against me, in fact it is you who shall suffer. For your own brethren and kindred would be your opponents (i.e., those who had accepted Islam are from your own tribe and the people of your own city). In other words, the Muslims from among the Aus and Khazraj will side with me in all circumstances. Hence, waging war against me only means that you would be taking up the sword against your very own sons, brothers and fathers. Now you decide for yourself if this is correct.’

“Abdullah and his companions, who still vividly remembered the bloodshed of the Battle of Bu‘ath (when the two tribes fought, it led to a lot of bloodshed), understood and refrained from carrying out this intention. When the Quraish failed in this plan, after some time, they sent a similar letter to the Jews of Medina … In actuality, the purpose of the Quraish was to wipe out all traces of Islam from the face of the earth. Distressed by the persecution of the Quraish, when the Muslims migrated to Abyssinia, they pursued them there as well.” This was the ploy of the disbelievers from the very beginning. “They exerted their utmost effort to convince the pure-hearted Negus to hand over these oppressed and exiled Muslims to the Meccans. Then, when the Holy Prophet^(sa) migrated to Medina, the Quraish pursued him and left no stone unturned in trying to arrest him.” They tried their utmost at every occasion to destroy Islam or the Holy Prophet^(sa).

“Now they discovered that the Holy Prophet^(sa) and his Companions^(ra) had reached Medina and Islam was quickly spreading there. Therefore, they instigated the people of Medina to annihilate Islam by waging war against the Holy Prophet^(sa), or to exile him from Medina by relinquishing their protection of him.”

Hazrat Mirza Bashir Ahmad Sahib^(ra) writes:

“By this letter of the Quraish, a custom of Arabia is also brought to light, whereby in war, they would kill the men, but the women would be taken as possession and considered lawful for them. Moreover, their intentions regarding the Muslims were far more treacherous. The reason being that if this was the punishment (i.e., that they would kill the men and declare the women lawful) they had prescribed for those who had only given protection to the Muslims, then undoubtedly, their plans for the Muslims themselves must have been far more severe.

“This letter from the Quraish of Mecca was not due to temporary vehemence. Rather, they had firmly decided never to allow the Muslims a life of peace and were bent upon eliminating Islam from the world.”

Incident With Abu Jahl in Mecca and Umayyah bin Khalf’s Prophesied Death

Hazrat Mirza Bashir Ahmad Sahib^(ra) further writes:

“As such, the following historical account demonstrates the bloody intentions of the Quraish of Mecca.

“There is a narration in Bukhari that sometime after the migration, Sa‘d^(ra) bin Mu‘az, who was head chieftain of the Aus tribe and had become Muslim, travelled to Mecca with the intention of performing Umrah. He stayed with an old friend from the era of the jahiliyyah named Umayyah bin Khalf, a chieftain of Mecca. Since he knew that the Meccans would provoke him, in order to avoid an altercation, he said to Umayyah, ‘I wish to perform tawaf of the Ka‘batullah. Take me along at such a time when I can perform this duty alone in peace and return to my homeland.’ Hence, Umayyah took Sa‘d^(ra) to the Ka‘bah at midday, when people were generally in their homes. However, it so happened that exactly at this time, Abu Jahl also turned up and as soon as he saw Sa‘d^(ra), his eyes gorged with blood in rage. Suppressing his anger however, he addressed Umayyah saying, ‘O Abu Safwan, who accompanies you?’ Umayyah responded, ‘This is Sa‘d^(ra) bin Mu‘az, chieftain of the Aus.’ Upon this Abu Jahl furiously addressed Sa‘d^(ra) saying:

“‘Do you think that after granting protection to that apostate (i.e., Muhammad^[sa] [heaven forbid]), you shall be able to perform tawaf of the Ka‘bah in peace? And do you believe that you have the strength to protect him and support him? By God, if you had not been accompanied by Abu Safwan, you would not have been able to return home safely.’

“Sa‘d^(ra) bin Mu‘az would usually avoid altercation, but his veins also flowed of chieftain blood and his heart was replete of religious indignation. He retorted in a thunderous voice:

“‘By Allah! If you obstruct us from the Ka‘bah, then remember that you shall also not receive peace upon your Syrian trade route.’” He said that since they were situated on the route, therefore they could also retaliate.

“Seeing Sa‘d in anger, Umayyah said, ‘Look Sa‘d! Do not raise your voice before Abul-Hakam, chieftain of the People of the Valley.’

“Sa‘d^(ra), who was also enraged, responded by saying, ‘Keep out of this Umayyah! Do not interject. By Allah, I cannot forget the prophecy of the Holy Prophet^(sa), that one day you would be killed at the hands of a Muslim.’ Upon hearing this news, Umayyah bin Khalf became severely distraught and came home to inform his wife of this statement of Sa‘d^(ra). He said, ‘By God! Now I shall not leave Mecca to oppose the Muslims.’”

He was convinced that since the Holy Prophet^(sa) had uttered these words and whatever he said was always fulfilled, therefore this statement regarding him would also be fulfilled.

“However, the writings of Divine Decree were to be fulfilled. At the occasion of Badr, Umayyah was forced to leave Mecca and was killed there at the hands of the Muslims, receiving the recompense of his evil deeds. This was the same Umayyah who would ruthlessly persecute Hazrat Bilal^(ra), due to his acceptance of Islam.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 280-2282)

In Sahih al-Bukhari it is narrated by Hazrat Abdullah^(ra) bin Mas‘ud that Hazrat Sa‘d^(ra) bin Mu‘az travelled to Mecca with the intention of performing the Umrah. Hazrat Abdullah^(ra) further relates that upon reaching there, he went to Umayyah bin Khalf Abu Safwan’s house. Since they had an old acquaintance, therefore whenever Umayyah would travel to Medina, he would stay with Hazrat Sa‘d^(ra). Therefore, when Hazrat Sa‘d^(ra) decided to perform the Umrah, he planned to stay at Umayyah’s house so that he would be able to perform the Umrah in peace. Whenever Umayyah would travel to Syria, he would pass through Medina and stay with Hazrat Sa‘d^(ra). Hazrat Abdullah^(ra) had narrated at the beginning that they both were old acquaintances, therefore he would stay with him in Medina and so, Hazrat Sa‘d^(ra) also decided to stay with him in Mecca. When Hazrat Sa‘d^(ra) informed Umayyah that he intended to perform the Umrah, Umayyah told him to wait and when it was midday, he should go and perform the tawaf as people would be preoccupied in other things at the time.

The narration continues that while Hazrat Sa‘d^(ra) was performing the tawaf, Abu Jahl came and said, “Who is this performing the circuits of the Ka’bah?” “It is me, Sa’d,” replied Hazrat Sa‘d^(ra). In other words, he replied himself and informed him. Abu Jahl replied, “Since you have given refuge to Muhammad^[sa] and his companions, do you think you will now be able to perform the tawaf in peace?” Hazrat Sa‘d^(ra) replied, “Yes.”

According to the narrator, both then began to exchange heated words with one another. Umayyah stated, “Do not raise your voice before Abul-Hakam for he is the chief of the people of this valley [of Mecca].”

Hazrat Sa‘d^(ra) replied, “By God, if you stop me from performing the tawaf of the Ka‘bah, then I shall stop your trade-route to Syria.” He said this Abu Jahl. Hazrat Abdullah^(ra) bin Mas‘ud narrates that upon hearing this, Umayyah continued to warn Hazrat Sa‘d^(ra) to lower his voice and tried to hold him back. However, Hazrat Sa‘d^(ra) had become greatly angered and said to Umayyah to let him continue talking to Abu Jahl and said to Umayyah, “I have heard Muhammad^(sa) say that Abu Jahl would be the one who gets you killed.” In other words, he would become the means of his death.

“Me?” asked Umayyah. Hazrat Sa‘d^(ra) replied, “Yes.”

Upon hearing this, Umayyah said, “By God, Muhammad^[sa] never utters a lie.” Thereafter, he went to his wife and said, “Are you aware of what my Yathribi brother has said to me?” His wife enquired what he had said and Umayyah told her, “He has heard from Muhammad^[sa] that Abu Jahl would be the one who kills me.” His wife replied, “By God, Muhammad^[sa] never utters a lie.”

Hazrat Abdullah^(ra) bin Mas‘ud further narrates that when the call for battle reached him and he was leaving for Badr, his wife reminded him what his Yathribi brother had once said to him. Upon being reminded, Umayyah decided not to go, but Abu Jahl convinced him that since he was amongst the leaders of Mecca, therefore he should come, even if it be for just one or two days. Hence, Umayyah left to go only for only two days, but Allah the Almighty caused him to be killed. (Sahih Bukhari, Kitab-ul-Manaqib, Bab Alaamaat an-Nubuwwah fi al-Islam, Hadith 3632)

In another narration, Umayyah bin Khalf leaving for Badr and being killed has been mentioned in the following manner:

Hazrat Sa‘d^(ra) said to Umayyah, “O Umayyah, by God, I have heard the Messenger^(sa) of Allah say that his companions will kill you.” Umayyah enquired whether this would occur in Mecca. Hazrat Sa‘d^(ra) replied that he was not aware of that. Upon hearing this, Umayyah became frightened and when he returned to his house, he told his wife, Safia Karima bint Mu‘mar, “O Umme Safwan! Have you heard what Sa‘d has said regarding me?”

“What has Sa‘d said?” enquired his wife.

Umayyah said, “He says that Muhammad^[sa] told him that they would kill me. I asked him if they intended to do this in Mecca, however he did not know.” Umayyah then further said, “By God, I shall never leave Mecca.” As he was overcome with such fear. On the occasion of the Battle of Badr, Abu Jahl called the people for battle and also told Umayyah to come as well in order to protect their caravan, however Umayyah did not want to leave. When he had refused the person who came to convey the message, Abu Jahl then came himself and said, “O Abu Safwan! When people see that you are staying behind even though you are the chief of the people of the valley [of Mecca], then they will also stay behind.” Abu Jahl continued to convince him until eventually Umayyah said, “Since you are leaving me with no choice, I will therefore purchase the best camel in Mecca.” He then said to his wife, “O Umme Safwan! Prepare my provisions for the journey.”

His wife then reminded him, “Have you forgotten what your Yathribi brother once said to you?” Umayyah replied, “I have not forgotten; I will travel with them for a short distance and will then return. I will not go for the entire journey.” And so, when Umayyah left, wherever he would stop to camp, he would tie the foot of his camel. He continued with this precaution until Allah the Almighty caused him to be killed in Badr. (Sahih al-Bukhari, Kitab-ul-Maghazi, Bab Dhikr an-Nabi man Yuqtalu bi Badr, Hadith 3950)

[The incident of his killing has been mentioned well with reference to Hazrat Abdur Rahman^(ra) bin Auf. It was mentioned that Hazrat Bilal^(ra) called the Ansar and they then killed him for the cruelty and torture he had perpetrated against Hazat Bilal^(ra).]

Hazrat Musleh Maud^(ra) states:

“An occasion was provided by Sa‘d bin Mu‘az, chief of the Aus tribe of Medina, who arrived at Mecca for the circuit of the Ka‘bah. Abu Jahl saw him do this and said, ‘After giving protection to this apostate Muhammad^[sa], do you expect you can come to Mecca and circuit the Ka‘bah in peace? Do you think you can protect and save him? I swear by God that had it not been for Abu Safwan, you could not have returned safe to your family.’ Sa‘d^(ra) bin Mu‘az replied, ‘Take it from me, if you Meccans stop us from visiting and circuiting the Ka‘bah, you will have no peace on your road to Syria.’” (Dibacha Tafsir-ul-Quran, Anwarul Ulum, Vol. 20, pp. 235-236)

Devotion and Loyalty at the Battle of Badr

Hazrat Sa‘d^(ra) bin Mu‘az participated with the Holy Prophet^(sa) in the battles of Badr, Uhud and Khandaq. On the day of Badr, Hazrat Sa‘d^(ra) bin Mu‘az was holding the flag of the Aus tribe. (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, pp. 321-322, Sa‘d bin Mu‘az , Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Hazrat Sa‘d^(ra) bin Mu‘az’s passion, love and devotion to the Holy Prophet^(sa) is evident when, on the occasion of the Battle of Badr, he expressed his suggestion to the Holy Prophet^(sa). In regard to this, Hazrat Mirza Bashir Ahmad Sahib^(ra) writes in Sirat Khatamun-Nabiyyin:

“[The Muslims] Passing through one side of the Valley of Safra (Safra is the name of a valley situated between Badr and Medina; It was here that the Holy Prophet^(sa) distributed the spoils of war of Badr amongst the Muslims and in this valley, there are many date trees and the land is used for cultivation. It is one marhala [unit of distance equal to a day’s journey] away from Badr), when the Companions^(ra) reached Zafran, which is only one manzil short of Badr, news was received that a powerful army of the Quraish was advancing from Mecca (a powerful army was approaching in order to protect the trade caravan. The Meccans thought that perhaps the people of Medina would attack the trade caravan). Since the time for maintaining secrecy had now passed, the Holy Prophet^(sa) gathered all of the Companions^(ra) and informed them of this news. Then he sought their counsel as to what should be done. Some Companions^(ra) submitted:

“‘O Messenger^(sa) of Allah! Taking into consideration our apparent means, it seems more appropriate to confront the caravan because we have not yet fully prepared ourselves to fight the army.’

“However, the Holy Prophet^(sa) did not approve of this suggestion. On the other hand, when the most eminent from among the Companions^(ra) heard this suggestion, they would stand up and deliver passionate addresses and submitted:

“‘Our lives and our wealth belong to God. We offer ourselves to serve on any front.’ As such, Miqdad^(ra) bin Aswad, who was also known as Miqdad^(ra) bin Amr, said:

“‘O Messenger^(sa) of Allah! We are not like the disciples of Moses^(as) in that we should tell you, “Go thou and thy Lord and fight and here we sit,” rather we affirm that you may go wherever you wish, we are with you and shall fight to your right and to your left, in front of you and behind you.’

“When the Holy Prophet^(sa) heard this address, his blessed countenance began to glow with joy. Yet, despite this, the Holy Prophet^(sa) waited for a comment from the Ansar and desired that they should also say something. This was because the Holy Prophet^(sa) thought that the Ansar perhaps believed that according to the Bai‘at at Aqabah, their obligation was to stand up in defence only, in the case that Medina was attacked. Hence, despite such passionate addresses, the Holy Prophet^(sa) would continue to seek counsel as to what should be done. Sa‘d^(ra) bin Mu‘az, chieftain of the Aus, understood this desire of the Holy Prophet^(sa) and submitted on behalf of the Ansar:

“‘O Messenger^(sa) of Allah! Perhaps it is our counsel that you seek. By God! When we have believed in you as being truthful and have placed our hands in your hand, then go forth wherever you desire, we are with you. We swear by that Being, Who has sent you with the truth that if you order us to dive into the sea, we shall dive into it and not a single one of us shall hold back. God-willing, you shall find us steadfast in battle and shall witness from us that which shall be the delight of your eyes.’

“When the Holy Prophet^(sa) heard this address, he was overjoyed and said:

“‘Go forth then in the name of Allah, because Allah has promised me that He shall definitely grant us victory over one of these two parties (i.e., the army or the caravan). I swear by God that at this very time, I am witnessing the places where the enemy men shall fall after being slain.’” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 354-355) (Farhang Sirat, p. 173, Zawwar Academy Publications, Karachi, 2003)

Subsequently, this is exactly what transpired.

(Friday Sermon - July 3, 2020 )

An account during the Battle of Badr was narrated wherein Hazrat Sa‘d^(ra) bin Mu‘az’s expression of loyalty and devotion was mentioned. Hazrat Musleh Maud^(ra) has also narrated this account in his own words as well. He states:

“Naturally, when one possesses love for another, they do not desire for any harm to reach their beloved, nor would anyone wish for them to go to battle, rather they would make every possible attempt to save their beloved from battle. Likewise, the companions did not desire for the Holy Prophet^(sa) to go to battle.”

The Companions were not concerned as to why they themselves had to go to battle, rather they were concerned for the Holy Prophet^(sa) going for battle and this is a natural desire that all devotees would have for their beloved. Furthermore, it is evident from history that when the Holy Prophet^(sa) reached near Badr, he said to his Companions, “I have been informed by Allah the Almighty that we shall not be faced with the caravan, but with an army instead.”

The Holy Prophet^(sa) then sought their counsel and asked, “What is your suggestion?” Upon hearing this, one after another, the esteemed Companions stood up and delivered extremely passionate speeches filled with zeal and devotion, saying they were ready to serve in any way possible. One after the other, they would stand and present their suggestions and then sit back down. Thus, all who stood up said that since God Almighty had instructed them to fight, then they would most certainly do so. Nevertheless, each time one of them had sat down after presenting their opinions, the Holy Prophet^(sa) would ask for more counsel and the reason for this was that all the Companions who had stood up until then were all Muhajireen and after repeatedly asking for counsel, Hazrat Sa‘d^(ra) bin Mu‘az, Chief of the Aus tribe understood the intention of the Holy Prophet^(sa) behind this. Representing the Ansar, he stood up and said, “O Messenger^(sa) of Allah, people are presenting their opinions on this matter, yet you continue to ask for further counsel. Perhaps you wish to seek the counsel of the Ansar. Up till now, the reason why we have remained silent is that if we support going to battle, our Muhajireen brothers may assume that we only wish to fight and kill their people and their brothers.” He then said, “O Messenger^(sa) of Allah, perhaps you are mindful of the pledge we made with you at Aqabah, in which we presented the condition that if the opponents attack us in Medina, we shall grant protection, but we would not be responsible if we were to fight outside of Medina.” The Holy Prophet^(sa) said, “Yes.” Hazrat Sa‘d^(ra) bin Mu‘az then submitted, “O Messenger^(sa) of Allah, before you arrived in Medina, we were not fully aware of the lofty rank and station you hold, but now we have witnessed your true status with our own eyes. Therefore, the conditions no longer have any significance in our minds (i.e., the pledge that took place at Aqabah, which in worldly terms was an ordinary agreement). We are with you wherever you go and by God, if you instruct us to dive in the sea, not a single one of us will remain behind. O Messenger^(sa) of Allah, we will fight in front of you and behind you, to your right and to your left and the enemy shall not reach you without trampling over our corpses.” (Eik Ayat Ki Pur Ma‘arif Tasfir, Anwar-ul-Ulum, Vol. 18, pp. 620-621)

Whilst commenting on verse 12 of Surah al-Ra‘d, which is as follows:

لَہٗ مُعَقِّبٰتٌ مِّنْۢ بَیْنِ یَدَیْہِ وَ مِنْ خَلْفِہٖ

[“For him (the Messenger) is a succession [of angels] before him and behind him” (Surah al-Ra’d, Ch.13: V.12)]

Hazrat Musleh Maud^(ra) states:

“The entire period of Holy Prophet’s^(sa) prophethood is evidence of this protection that God Almighty has promised, i.e., ‘We have appointed guardians before him and behind him.’ It was the angels who were protecting him in Mecca, for how else could he have remained safe when he was surrounded by so many enemies? Then, of course he was granted both kinds of protection once he migrated to Medina – from heavenly angels and from angels of the earth, i.e., the Companions^(ra). The Battle of Badr is a wonderful example of this physical and spiritual protection. When the Holy Prophet^(sa) reached Medina, he made a pact with the people of Medina that if he went and fought outside of Medina, it would not be incumbent upon them to support him. The Holy Prophet^(sa) sought counsel from the Ansar and the Muhajireen with regard to fighting in the Battle of Badr. The Muhajireen would insist again and again to fight, but after hearing their suggestions, the Holy Prophet^(sa) would still ask, ‘O people, give me counsel,’ Upon hearing this, an Ansari (Hazrat Sa‘d^(ra) bin Mu‘az) said, ‘Are you referring to us?’ The Holy Prophet^(sa) replied, ‘Yes.’ Hazrat Sa‘d^(ra) bin Mu‘az then said, ‘It is true that we took an oath with you that if we were to fight outside [of Medina] we would not be compelled to aid you, but that was a different time. But now that we have witnessed that you are the rightful Prophet of Allah, what need is there for this counsel? If you instruct us to do so, we shall dive into the sea with our horses, for we are not like the companions of Moses^(as) who said “Go, you and your Lord to fight, we are sat here,” rather we shall fight to the right of you, to the left of you, in front of you and behind you, and the enemy shall not reach you without trampling over our corpses.’”

Hazrat Musleh Maud^(ra) further states:

“In my opinion, these devout people were among the mu‘aqqibat, i.e., the guardians whom God Almighty appointed to protect the Holy Prophet^(sa).

“One of the companions states, ‘I accompanied the Holy Prophet^(sa) in 13 battles, but instead of fighting in these battles, now my heart’s desire was if only I had been the one who uttered the words which were said by Hazrat Sa‘d^(ra) bin Mu‘az, i.e., the words of loyalty and devotion.” (Tafsir-e-Kabir, Vol. 3, p. 392)

Whilst mentioning the devotion and sincerity of Hazrat Sa‘d^(ra) bin Mu‘az during the Battle of Badr, Hazrat Mirza Bashir Ahmad Sahib^(ra) writes in Sirat Khatamun-Nabiyyin:

“The place where the Muslim army encamped was not ideal (strategically). At this, Hubbab^(ra) bin Mundhir enquired of the Holy Prophet^(sa) as to whether he had selected this place according to divine revelation or merely as a strategy of war. Upon this, the Holy Prophet^(sa) said, ‘No divine commandment has been received in this regard; if you wish to make a proposal, then please do so.’ Hubbab^(ra) submitted, ‘Then in my opinion, this place is not ideal. It would be better to advance and take possession of the spring located closest to the Quraish. I am aware of this spring and its water is quite pleasant and generally plentiful as well.’

“The Holy Prophet^(sa) approved of this proposal and until then, since the Quraish were still encamped on the opposite side of the hillock and the spring was unoccupied, the Muslims advanced and took possession of this spring. However, as mentioned in the Holy Quran, even at that time, the water of the spring was not as plentiful as usual and the Muslims were faced with a shortage of water. In addition to this, the side of the valley where the Muslims were positioned was not ideal either, because it was very sandy, which made it difficult to maintain a firm footing.

“After a place to setup camp had been selected, upon the proposal of Sa‘d^(ra) bin Mu‘az, chieftain of the Aus, a sort of tent was prepared for the Holy Prophet^(sa) to one side of the field. Sa‘d^(ra) tied the mount of the Holy Prophet^(sa) close to the tent and said:

“‘O Messenger^(sa) of Allah! Take a seat in this tent and we shall fight the enemy in the name of Allah. If Allah grants us victory, then this is our very desire. But if, God forbid, the matter takes a turn for the worse, then take your mount and reach Medina in any way possible.’” He tied a good mount to the tent. “‘There you shall find our brethren and kindred, who are no less than us in love and sincerity. However, since they were unaware that they would be confronted by war in this campaign, they have not come along. Otherwise, they would never have remained behind. When they become aware of the state of affairs, they shall not desist in laying down their lives to protect you.’

“This was the passionate sincerity of Sa‘d^(ra), which is worthy of praise in any case; but can it be fathomed that the Messenger^(sa) of Allah would ever flee from the field of battle?” The Holy Prophet^(sa) was always at the forefront in battles. “As such, in the field of Hunain, an army of 12,000 turned their backs, but this centre of divine unity did not shake an inch. In any case, the tent was prepared, and Sa‘d^(ra), along with a few other Ansar, surrounded it and stood guard. The Holy Prophet^(sa) retired to this tent along with Hazrat Abu Bakr^(ra). All night long, weeping with utmost fervency, the Holy Prophet^(sa) supplicated before Allah. It is written that in the entire army, it was only the Holy Prophet^(sa) who remained awake all night. The rest were able to take some rest in turns.” (Sirat Khatamun-Nabiyyin, pp. 356-357)

Battle of Uhud

On the night of Friday during the time of the Battle of Uhud, Hazrat Sa‘d^(ra) bin Mu‘az, Hazrat Usaid^(ra) bin Hudair and Hazrat Sa‘d^(ra) bin Ubadah took up arms and stood guard on the door of the Holy Prophet^(sa) in Masjid-e-Nabawi. During the Battle of Uhud, when the Holy Prophet^(sa) ascended his mount with his bow on his shoulders and spear in his hand, the two Sa‘ds, i.e., Hazrat Sa‘d^(ra) bin Mu‘az and Hazrat Sa‘d^(ra) bin Ubadah were racing ahead of him, clad in armour. (Al-Tabaqat-ul-Kubra, Vol. 2, pp. 28-30, Ghazwah Rasulillah, Dar-ul-Ilmiyyah, Beirut, 1990)

Whilst mentioning the Battle of Uhud, Hazrat Mirza Bashir Ahmad Sahib^(ra) writes:

“Observing Asr Salat, the Holy Prophet^(sa) set out from Medina with a large group of the Companions. The chieftains of the Aus and Khazraj tribe, Sa‘d^(ra) bin Mu‘az and Sa‘d^(ra) bin Ubadah proceeded along, running slowly, just ahead of the mount of the Holy Prophet^(sa). The rest of the companions were on either side of the Holy Prophet^(sa) and behind him.” (Sirat Khatamun-Nabiyyin, p. 486)

When the Holy Prophet^(sa) returned from the Battle of Uhud, he dismounted and entered his home with the assistance of Hazrat Sa‘d^(ra) bin Mu‘az and Hazrat Sa‘d^(ra) bin Ubadah. (Subul-ul-Huda Wa Al-Rishad, Vol. 4, p. 229, Kitab Ghazwah Uhud, Dar-ul-Kutub Al-Ilmiyya, Beirut, 1993)

Hazrat Musleh Maud^(ra) has mentioned an incident that shows the deep love Hazrat Sa‘d^(ra) bin Mu‘az’s mother had for the Holy Prophet^(sa). Hazrat Musleh Maud^(ra) writes:

“On the return from the Battle of Uhud, the reins of the Holy Prophet’s mount were held by Hazrat Sa‘d^(ra) bin Mu‘az, who was walking with great pride. His brother had been martyred in the battle. Upon reaching Medina, Hazrat Sa‘d^(ra) saw his mother approaching and said, ‘O Messenger^(sa) of Allah! My mother is approaching.’ Hazrat Sa‘d^(ra)’s mother was almost 80 or 82 years old and her eyesight was so weak that she could just about distinguish between light and dark. Rumours had spread that the Holy Prophet^(sa) had been martyred. Thus, upon hearing this news, with great difficulty, this aged woman also came outside of Medina. Hazrat Sa‘d^(ra) informed the Holy Prophet^(sa) that his mother was approaching. Upon this the Holy Prophet^(sa) said, ‘Stop my mount close to where your mother is [standing].’ When the Holy Prophet^(sa) approached the elderly woman, she did not enquire about her sons. She only enquired about the whereabouts of the Holy Prophet^(sa). Hazrat Sa‘d^(ra) informed her that the Holy Prophet^(sa) was standing in front of her. The elderly woman looked up with her weakened sight until her gaze became fixated upon the countenance of the Holy Prophet^(sa). The Holy Prophet^(sa) then said, ‘Dear lady, I grieve over the loss of your young son, who was martyred during the battle.’ If one hears this sort of news in their advanced years, it can be overbearing on their health. However, this elderly woman replied in a most loving manner by saying, ‘O Messenger^(sa) of Allah! What is it that you say? I was only worried for your well-being.’”

Hazrat Musleh Maud^(ra) states:

“Ponder over the conduct shown by the devoted and sincere followers of my beloved [the Holy Prophet^(sa)] and see for themselves in which precarious circumstances they stood by him and under which conditions they waved the flag of the Unity of God aloft. An example of this devotion can be found when the Holy Prophet^(sa) returned to Medina having buried the martyrs of Uhud.” Hazrat Musleh Maud^(ra) then presented the same incident of Hazrat Sa‘d^(ra) bin Mu‘az’s mother on this occasion also.

“After the dead had been buried and the Holy Prophet^(sa) was returning to Medina, he saw that the women and children had come out of Medina to receive him. The reins of his mount was held by Sa‘d^(ra) bin Mu‘az, a chief of Medina. Sa‘d^(ra) was leading the mount with great pride. He seemed to proclaim to the world that they had after all succeeded in leading the Prophet^(sa) back to Medina safely. As Sa‘d^(ra) was advancing he saw his aged mother advancing to meet the returning party of Muslims. This elderly woman’s sight had become very weak. One of her sons, Amr^(ra) bin Mu‘az was also martyred in Uhud.

“Noticing her, he turned to the Holy Prophet^(sa) and said, ‘O Messenger^(sa) of Allah! My mother’”

“‘Let her come forward with blessings of God Almighty,’ replied the Holy Prophet^(sa).

“The woman came forward and with a vacant look, tried to spot the blessed countenance of the Holy Prophet^(sa). At last she was able to spot it and became overjoyed. Seeing her, the Holy Prophet^(sa) said, ‘Dear lady! I grieve over the loss of your son.’

“‘O Messenger^(sa) of Allah’ replied the devoted woman, ‘After I have seen you alive, I have swallowed all my misfortunes,’ as it were. The expression used was ‘I have roasted my misfortune and swallowed it.’ What depth of emotion does this extraordinary expression indicate? Normally, grief consumes a person, and here was an aged woman who had lost her son, a support for her old age. But seeing the Holy Prophet^(sa) alive, she said that instead of letting her grief consume her, she had consumed her grief. ‘The thought that my son has been killed is not a means to bring me down, instead to learn that he has laid down his life for the sake of the Holy Prophet^(sa) has given me strength once again.’”

Whilst praising the Ansar and praying for them, Hazrat Musleh Maud^(ra) stated:

“O Ansar! May my life be sacrificed for you! Indeed, you reaped countless blessings.” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 256-257)

Execution of Ka‘b bin Ashraf

The Holy Prophet^(sa) issued the death penalty for Ka‘b bin Ashraf for reasons including his ploys and schemes, malice and enmity, as well as the conspiracy to assassinate the Holy Prophet^(sa). Since Hazrat Sa‘d^(ra) bin Mu‘az was the leader of the Ansar, the Holy Prophet^(sa) instructed that his advice should also be sought on how the verdict was to be enacted .

[The details of the killing of Ka‘b bin Ashraf have previously been mentioned in relation to two companions (Friday Sermon, 7 December 2018; Friday Sermon, 7 February 2020)]

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, 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. On one occasion, 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, whether he was a truthful prophet or not. They responded that apparently it seemed as if he was the very same Prophet who had been promised to them. Ka‘b was a severe enemy of the Holy Prophet^(sa) and Islam. He 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 reassessed the signs and arrived at the conclusion that in actuality, Muhammad^(sa) was not the Prophet who had been promised to them. Even the Muslim clerics of today are attracted by the lure of wealth and this was the same case with them. This response pleased Ka‘b and he reinstated their yearly stipend. To have the support of the Jewish religious scholars was not a significant matter, however the more dangerous scheme was that after the Battle of Badr, he began to employ such conduct as was extremely mischievous, seditious and created very dangerous circumstances for the Muslims. 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. Initially he thought that Islam would finish itself and not spread. Hence, after Badr, he resolved to exert his best efforts to abolish and utterly destroy Islam. As mentioned earlier, after the Battle of Badr, he became even more enraged and owing to this anger, he resolved to destroy Islam. He immediately prepared for the 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. He incited them by saying to them that they had succumbed to defeat and their leaders had been slain whilst they remained sat here; therefore, they ought to go and seek revenge. Following his passionate speech and poetic language, their hearts filled with rage and vengeance. 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 had been wiped out from the face of the earth.

After creating this fiery atmosphere in Mecca, this evil person turned to the other tribes of Arabia and travelling from tribe to tribe, he incited people against the Muslims. Then, he returned to Medina and intensified his efforts against Islam. He alluded to the Muslim women in a very filthy and obscene manner in his provocative couplets which he recited before the non-Muslims and the Jews in particular. He not only kindled this fire of enmity, eventually he 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 that 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. Owing to circumstances of the time, the Holy Prophet^(sa) 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^(ra) bin Maslamah, and emphasised that whatever strategy was devised, should be executed with the counsel of Sa‘d^(ra) bin Mu‘az, who was the chief of the Aus tribe.

And so, with the counsel of Hazrat Sa‘d^(ra) bin Mu‘az, Muhammad^(ra) bin Maslamah took Abu Nailah, and a few other companions in order to kill Ka‘b. In any case, according to the plan they had devised, they managed to get him out of his home at night and then killed him.

The next morning, 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 for which he was punished for?” 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. They all knew that he indeed was guilty of those crimes.

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. Furthermore, nowhere in history is it recorded that after this, the Jews ever mentioned the execution of Ka‘b bin Ashraf and accused the Muslims, for in their hearts they knew that Ka‘b received the rightful punishment due to him. (Sirat Khatamun-Nabiyyin, pp. 467-471)

Thus, this was the punishment that was handed out to him and the Holy Prophet^(sa) did not deny the fact that he was aware of this, in fact he reminded them of the crimes Ka‘b was guilty of and this was his decision as the head of the state. Moreover, the counsel of two other Muslim chieftains of Medina was also included in this decision, one of them being Hazrat Sa‘d^(ra) bin Mu‘az.

Expulsion of the Banu Nazir

The Banu Nazir planned a scheme to deceive the Holy Prophet^(sa) and then kill him by throwing a large stone upon him. However, Allah the Almighty informed the Holy Prophet^(sa) of this news through divine revelation. At the time, the Holy Prophet^(sa), along with some of his companions, went to meet the Banu Nazir and therefore immediately returned upon learning of this plan. Thereafter, the Holy Prophet^(sa) instructed for the Banu Nazir to be besieged. Left with no other choice and out of self-defence, the Holy Prophet^(sa) had to step in the field of battle in 4 AH, Rabi al-Awwal. As a result, the Banu Nazir were expelled from Medina.

When the Holy Prophet^(sa) received the spoils belonging to the Banu Nazir, the Holy Prophet^(sa) instructed Hazrat Thabit^(ra) bin Qais to gather all of his people. Hazrat Thabit^(ra) bin Qais enquired, “O Messenger^(sa) of Allah! Shall I bring all the people belonging to the Khazraj tribe?” The Holy Prophet^(sa) replied, “Call all of the Ansar, whichever tribe they belonged to.” And so, the people of Aus and Khazraj were called to gather before the Holy Prophet^(sa). In his address, the Holy Prophet^(sa) first praised Allah the Almighty, which He is most worthy of and then recounted the favours of the Ansar which they had conferred upon their Muhajireen brothers whereby they allowed them to stay in their houses and gave the Muhajireen precedence over themselves. The Holy Prophet^(sa) then stated, “If you wish, I will distribute the wealth received from the Banu Nazir amongst the Muhajireen and the Ansar. However, the Muhajireen will continue to live in your homes and partake of your wealth.”

In other words, they could equally split the wealth between the Ansar and the Muhajireen, but in that case, the Muhajireen will continue to live in the homes of the Ansar and the Ansar will continue to treat them in the same manner as before.

“However, the other option is that if you wish, I will distribute all the wealth amongst the Muhajireen and give nothing to the Ansar. But then the Muhajireen will leave your houses and make their own arrangements as they would have acquired enough wealth.”

Upon this Hazrat Sa‘d^(ra) bin Ubadah and Hazrat Sa‘d^(ra) bin Mu‘az consulted with one another and then submitted to the Holy Prophet^(sa), “O Messenger^(sa) of Allah, you may distribute the entire wealth among the Muhajireen, but even then the Muhajireen can still continue to live in our houses as they were living before. We do not wish that after acquiring their wealth, they leave our homes. The rights that were established for them as a result of the bond of brotherhood between us shall continue to remain and they shall continue to live in our houses.” The rest of the Ansar also submitted to the Holy Prophet^(sa) that they were completely in agreement with this and that they would not express any complaints whatsoever if the entire wealth was distributed amongst the Muhajireen. Upon this, the Holy Prophet^(sa) stated,

“O Allah! Grant Your mercy to the Ansar and their sons.”

Hence, the Holy Prophet^(sa) distributed the wealth amongst the Muhajireen. Apart from two companions from among the Ansar, nothing was given to the Ansar. The two companions were Hazrat Sahl^(ra) bin Hunaif and Hazrat Abu Dujana^(ra) who were in need of it. Hazrat Sa‘d^(ra) bin Mu‘az, however, was granted the sword of Ibn Abi Huqaiq, who was a Jew and this sword was quite reputable amongst the Jewish people. Hazrat Mu‘az was given a sword. (Atlas Seerat Nabwi, pp. 264-265) (Subul-ul-Huda Wa Al-Rishad, Vol. 4, p. 325, Zikr Khurooj Bani Nazir Min Ardhihim, Dar-ul-Kutub-Al-Ilmiyyah, Beirut, 1993)

Devotion and Sincerity

When the incident of the great calumny took place wherein an allegation was levelled against Hazrat Aisha^(ra), consequently the Holy Prophet^(sa), Hazrat Aisha^(ra) and their family members had to endure a period of great pain and difficulty. And after some time, the Holy Prophet^(sa) mentioned to his companions about the wrongful actions of the hypocrites. At the time, again Hazrat Sa‘d^(ra) bin Mu‘az expressed his deep devotion [for the Holy Prophet^(sa)]. Hazrat Musleh Maud^(ra) has mentioned this incident in great detail [the account of which have been narrated on account of the companion, Hazrat Mistah^(ra)]. One day during this period, the Holy Prophet^(sa) came out of his residence and gathered his companions and stated, “Who can grant me respite from the individual who has given me great pain and grief?” By this the Holy Prophet^(sa) meant Abdullah bin Ubbay bin Salool. Hazrat Sa‘d^(ra) bin Mu‘az, who was the chief of the Aus tribe, stood up and said, “O Messenger^(sa) of Allah! If this person is from our tribe, we are ready to kill him and if he is from amongst the Khazraj tribe, even still, we are prepared to kill him.” (Tafsir-e-Kabir, Vol. 6, pp. 268-270)

Treachery of the Banu Quraizah

During the occasion of the Battle of the Ditch, Abu Sufyan sent Huyayy, the chief of the Banu Nazir, to Ka‘b bin Aswad, who was the chief of the Banu Quraizah in order to convince him to end the treaty they had made with the Muslims. However, when he refused to do so, Huyayy painted a picture of lush green gardens to him and gave him such confidence in the imminent destruction of Islam; that ultimately, he agreed to no longer commit to the treaty he had made with the Muslims and not just that but convinced him to also help the disbelievers of Mecca.

Whilst relating this incident, Hazrat Mirza Bashir Ahmad Sahib^(ra) states in Sirat Khatamun-Nabiyyin:

“When the Holy Prophet^(sa) received news of this dangerous treachery of the Banu Quraizah, initially, the Holy Prophet^(sa) dispatched Zubair^(ra) bin Al-Awwam to obtain intelligence in secret two or three times. Then, after this, the Holy Prophet^(sa) formally sent Sa‘d^(ra) bin Mu‘az and Sa‘d^(ra) bin Ubadah, who were chieftains of the Aus and Khazraj tribes along with a few other influential Companions in the form of a delegation towards the Banu Quraizah; and strictly instructed that if there was troubling news, it should not be publicly disclosed when they returned, rather, secrecy should be maintained so that people were not made apprehensive. When these people reached the dwellings of Banu Quraizah and approached Ka‘b bin Aswad, this evil man confronted them in a very arrogant manner. When the two Sa‘ds, i.e. Sa‘d^(ra) bin Mu‘az and Sa‘d^(ra) bin Ubadah, spoke of the treaty, Ka‘b and the people of his tribe turned wicked and said, ‘Be gone! There is no treaty between Muhammad^[sa] and us.’ Upon hearing these words, this delegation of Companions set off. Sa‘d^(ra) bin Mu‘az and Sa‘d^(ra) bin Ubadah then presented themselves before the Holy Prophet^(sa) and informed him of the state of affairs in an appropriate manner.” (Sirat Khatamun-Nabiyyin, pp. 584-585)

Initially, at the time, this act of theirs came as a shock to the Muslims because the disbelievers of Mecca had surrounded the entire city of Medina from all sides. Also, owing to the circumstances of the battle, they could not take any action against this tribe. However, when the battle concluded and the Holy Prophet^(sa) returned to Medina, he was informed through a vision about the treachery of the Banu Quraizah and the punishment they deserved for their act of rebellion. The commandment was that they ought to be punished and so the Holy Prophet^(sa) announced that they all ought to proceed to the fortresses of the Banu Quraizah and that they should offer their Asr prayer upon reaching there. The Holy Prophet^(sa) sent a delegation in advance under the command of Hazrat Ali^(ra).

(Friday Sermon - July 10, 2020 )

The Holy Prophet^(sa) was given the divine commandment to punish the Banu Quraizah for their treachery after the Battle of Ahzab. Hence, a battle commenced against them. The Banu Quraizah then sought the verdict of Hazrat Sa‘d^(ra) to settle the matter, which he did accordingly.

While speaking about this battle, on one occasion Hazrat Musleh Maud^(ra) stated:

“After some 20 days, the Muslims were able to breathe again in peace [after the Battle of Ahzab], but they still had the Banu Quraizah to settle with. The Banu Quraizah had dishonoured their pact with the Muslims and this could not be passed over. The Holy Prophet^(sa) collected his exhausted force and told them that there was no rest for them yet. Before the sun went down, they must fall upon the Banu Quraizah in their fortifications. Then he sent Hazrat Ali^(ra) to the Banu Quraizah to ask them why they had gone back on their solemn word.

“The Banu Quraizah showed no regret and no inclination to ask for forgiveness. Instead, they insulted Hazrat Ali^(ra) and the other Muslim delegates and started hurling vile abuse at the Holy Prophet^(sa) and the women of his family. They said they did not care for Muhammad^(sa) and had never had any kind of pact with him. When Hazrat Ali^(ra) returned to report the reply of the Jews, he found the Holy Prophet^(sa) and the companions advancing towards the Jewish fortifications. The Jews had been abusing the Holy Prophet^(sa), his wives and daughters. Fearing lest this should pain the Holy Prophet^(sa), Hazrat Ali^(ra) suggested there was no need for the Holy Prophet^(sa) to take part as the Muslims themselves could deal with the Jews and that he ought to return. The Holy Prophet^(sa) understood Hazrat Ali^(ra) and said, ‘Do you want me not to hear their abuse, Ali?’

“Hazrat Ali^(ra) said that was indeed the reason.

“The Holy Prophet^(sa) then said, ‘But why? What difference does it make if they revile me? Moses^(as) was of their kith and kin. Yet they inflicted more suffering on him than they have on me.’ The Holy Prophet^(sa) continued to advance. The Jews put up their defences and started fighting. Their women also joined them. Some Muslims were sitting at the foot of a wall. A Jewish woman, seeing this, dropped a stone on them, killing one of the Muslims.

“The siege went on for some days. At the end of this period, the Jews felt they would not be able to hold out for long. Then their chiefs sent word to the Holy Prophet^(sa) requesting him to send Abu Lubabah^(ra), an Ansari chief of the Aus, a tribe friendly to the Jews. They wanted to consult him about a possible settlement. The Holy Prophet^(sa) sent Abu Lubabah^(ra) to the Jews, who asked him if they should lay down their arms and accept the verdict of the Holy Prophet^(sa). Abu Lubabah^(ra) said they should. But at the same time, he passed a finger over his neck, making the sign of death. The Holy Prophet^(sa) had said nothing on this subject to anybody. But Abu Lubabah^(ra), fearing that the crime of the Jews merited nothing but death, without carefully pondering over the matter, made this sign, which proved fateful for the Jews (i.e., for the Banu Quraizah tribe). The latter declined Abu Lubabah’s^(ra) advice and refused to accept the Holy Prophet’s^(sa) verdict. Had they accepted it, the utmost punishment they would have had was expulsion from Medina. But as ill-luck would have it, they refused to accept the Holy Prophet’s^(sa) decision. Instead of the Holy Prophet’s^(sa), they said, they would accept the verdict of Sa‘d^(ra) bin Mu‘az, chief of their allies, the Aus. They would agree to any punishment proposed by him. A dispute also arose among the Jews. Some of them began to say that their people had really gone back on their agreement with the Muslims. The behaviour of the Muslims, on the other hand, showed that they were true and honest and that their religion also was true. Those who thought in this way joined Islam. Amr bin Su‘da one of the Jewish chiefs, reproved his people and said, ‘You have committed a breach of faith and gone back on your plighted word. The only course now open to you is either to join Islam or give jizya.’

“They said, ‘We will neither join Islam nor give jizya, for dying is better than giving jizya.’ Amr replied that in that case he stood absolved, and saying this left the fort. He was sighted by Muhammad^(ra) bin Maslamah, commander of a Muslim column, who asked him who he was. On learning of his identity he told him to depart in peace and himself prayed loudly:

اَللّٰھُمَّ لَا تَحْرِمْنِیْ اِقَالَۃَ عَثَرَاتِ الْکِرَامِ

“‘O Allah! Do not deprive me from the virtue of concealing the mistakes of the honourable.’

“What he meant was that this Jew had shown remorse and regret over the conduct of his people. It was the moral duty of Muslims, therefore, to forgive men like him. In letting him go, he had done a good thing, and he prayed that God should give him the chance to do such good deeds again and again.” He had no intention to commit any injustice.

“When the Holy Prophet^(sa) learnt of what Muhammad^(ra) bin Maslamah had done, he did not reprove him for letting this Jewish leader go; rather, he approved of what had been done and praised him for his action.”

The Verdict of Hazrat Sa‘d bin Mu‘az^(ra)

This was an isolated incident as there were a few individuals who disagreed with the decisions of their own tribe. They advised that they ought to enter into a treaty with the Muslims. However, the Banu Quraizah as a whole remained stubborn on their stance of not accepting the Holy Prophet^(sa) as the arbiter.

“As a people, they remained adamant and refused to accept the verdict of the Holy Prophet^(sa) and asked, instead, for the verdict of Sa‘d^(ra) bin Mu‘az.” They did not wish for the Holy Prophet^(sa) to give a verdict, instead they were insistent that they would only obey the verdict of Sa‘d^(ra) bin Mu‘az. “The Holy Prophet^(sa) accepted their demand and sent word to Sa‘d^(ra), who was lying wounded, to come and give his verdict on the Jewish breach of faith. As soon as the Holy Prophet’s^(sa) decision was announced, the Aus, who had been allies of the Banu Quraizah for a long time, ran to Sa‘d^(ra) and began to press him to give his award in favour of the Banu Quraizah. The Khazraj, they said, had always tried to save Jews allied to them. It was up to Sa‘d^(ra) to save the Jews allied to his tribe. In his injured state, Sa‘d^(ra) went mounted to the Banu Quraizah. Men of his tribe ran with him on both sides, pressing him not to punish the Banu Quraizah. All that Sa‘d^(ra) said in reply was that the person who had to make a decision held a trust. He had to discharge the trust with integrity. ‘I will therefore give my verdict based on complete honesty,’ he said. When Sa‘d^(ra) reached the Jewish fortress, he saw the Banu Quraizah lined up against the wall of the fort, waiting for him. On the other side were Muslims. When Sa‘d^(ra) approached them he asked, ‘Will you accept my verdict?’ They replied, ‘Yes.’

“Turning to the Banu Quraizah he asked the same question and they also agreed. Then shyly, with his gaze down, he pointed to the side where the Holy Prophet^(sa) was sitting and asked if the people on that side also agreed to abide by his verdict (i.e., out of respect and reverence he did not look towards where the Holy Prophet^(sa) was sitting, however, as he had been appointed as the arbitrator, it was incumbent upon him to present this question. Therefore, with his eyes lowered, he enquired from the Holy Prophet^(sa)). On hearing this, the Holy Prophet^(sa) replied, ‘Yes’.

“When all parties agreed to accept Sa‘d’s^(ra) verdict, he then announced his verdict in accordance with the following commandment of the Bible:

“‘When thou comest nigh unto a city to fight against it, then proclaim peace unto it. And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that is found therein shall be tributaries unto thee, and they shall serve thee. And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it: And when the Lord thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword: But the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies, which the Lord thy God hath given thee. Thus shalt thou do unto all the cities which the Lord thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth: But thou shalt utterly destroy them; namely, the Hittites, and the Amoiites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; as the Lord thy God hath commanded thee: That they teach you not to do after all their abominations, which they have done unto their gods; so should ye sin against the Lord your God.’” (Deuteronomy, 20: 10-18)

These were the words of the Bible and Hazrat Sa‘d^(ra) gave his verdict accordingly. “According to the teaching of the Bible, if the Jews had won and the Holy Prophet^(sa) had lost, all Muslims – men, women and children – would have been put to death. We know from history that this was the very intention of the Jews (i.e.. to kill all the men, women and children). The least the Jews would have done was to put to death the men, to enslave the women and children and make away with the belongings of the Muslims, this being the treatment laid down in Deuteronomy for enemy nations living in distant parts of the world. Sa‘d^(ra) was friendly to the Banu Quraizah and his tribe was in alliance with theirs. When he saw that the Jews had refused to accept the verdict of the Holy Prophet^(sa) in line with the Islamic Shariah, which no doubt protected their lives, he gave the verdict of punishment according to the Jewish Law, which Prophet Moses^(as) had stated in Deuteronomy. The responsibility for this verdict does not rest with the Holy Prophet^(sa) or the Muslims, but lies with Moses^(as) and his teaching and with the Jews who had treated other nations in the same manner for centuries. They refused to accept the decision of the Holy Prophet^(sa) which would have based on mercy and compassion. But, instead of accepting this, they insisted on a verdict by Sa‘d^(ra). Sa‘d^(ra) decided to punish the Jews in accordance with the Law of Moses^(as).”

Hazrat Musleh Maud^(ra) continues:

“Yet Christians to this day continue to defame the Holy Prophet^(sa) of Islam and say that he was guilty of committing injustices. Do the Christian scholars not ponder as to why the Holy Prophet^(sa) never showed cruelty on any other instance?

“There were many occasions on which the Holy Prophet’s^(sa) enemies threw themselves at his mercy and never did they ask in vain for his forgiveness. Only in this instance, the enemy refused to accept the decision of the Holy Prophet^(sa), but instead, wished to accept the decision of someone else. This individual had already taken the agreement from the Holy Prophet^(sa) that he would abide by his verdict.” As is evident from history, the Holy Prophet^(sa) also gave his word to abide by the verdict.

“After this, Hazrat Sa‘d^(ra) proceeded to announce his verdict, in fact, he reiterated the verdict of Moses^(as), whom the Jews claimed to follow. If any cruelty was perpetrated, it was by the Jews on themselves by refusing to accept the Holy Prophet’s^(sa) decision. If any cruelty was perpetrated it was by Moses^(as), who laid down this penalty for a beleaguered enemy and laid this down in his book under the command of God.

“If this was an injustice, then the Christian writers ought to condemn Moses^(as) who prescribed this cruel penalty, or rather, they ought to condemn the God of Moses^(as), Who issued such a command in the Torah.

“After the Battle of Ahzab was over, the Holy Prophet^(sa) declared that from that day onwards, the idolaters would not attack Muslims; instead, Islam would now respond to those perpetrators who had committed cruelties against the Muslims. The tide was going to turn.

“In the Battle of Ahzab, the Arab confederates had not suffered any considerable losses. They had lost only a few men. In less than a year’s time, they could have come and attacked Medina again and with even better preparations. Instead of any army of twenty thousand they could have raised for a new attack an army of forty, or even fifty thousand. An army numbering a hundred or a hundred and fifty thousand was not beyond their capacity. But now for 21 years, the enemies of Islam had done their utmost to eradicate Islam and Muslims. Continued failure of their plans had shaken their confidence. Deep within their hearts they now realised that God Almighty was with the Holy Prophet^(sa) and that their idols and gods were false, that the Creator was the One God. Although, physically they were fine, their inner self had been shattered, i.e., even though they prostrated before their idols, their hearts, resounded the Islamic declaration of:

لَا اِلٰہَ اِلَّا اللّٰہُ

‘There is no God but Allah.’” (Introduction to the Study of the Holy Quran, Anwar-ul-Ulum, Vol. 20, pp. 162-165)

It is related by Hazrat Abu Saeed Khudri^(ra) that a few individuals came out of the Jewish fortresses on the condition that they were ready to accept the verdict of Hazrat Sa‘d^(ra) bin Mu‘az. The Holy Prophet^(sa) called for Hazrat Sa‘d^(ra) bin Mu‘az, who arrived mounted on a donkey. As he approached the mosque, the Holy Prophet^(sa) said, “Stand for the one who is best among you” or he stated, “Stand to welcome your leader.” The Holy Prophet^(sa) then stated, “O Sa‘d! These people are insistent upon your verdict.” Hazrat Sa‘d^(ra) replied, “My verdict against those who have taken up arms is that they ought to be put to death and their women and families should be imprisoned.” The Holy Prophet^(sa) stated, “You have issued your verdict in accordance with divine will” or stated, “You have given your verdict in the manner of a king.” This is a narration of Sahih Bukhari. (Sahih Bukhari, Kitab al-Manaqib Ansar, Hadith 3804)

Further details of this incident have been mentioned by Hazrat Mirza Bashir Ahmad Sahib^(ra). Regarding the Banu Quraizah, he writes:

“After a siege of more or less 30 days (according to some sources its twenty days), these ill-fated Jews agreed to descend from their fortresses to be judged by the verdict of such a man, who despite being their confederate, found no mercy in his heart due to their evil schemes; and despite being an epitome of justice and equity, he did not possess the same compassion and tenderness at heart as was present in the man who was a ‘mercy for all mankind.’ The details are that the Aus tribe were old allies of the Banu Quraizah, and at the time, Sa‘d^(ra) bin Mu‘az was the chieftain of this tribe. He had been wounded in the Battle of the Ditch and was now under medical treatment in the veranda of the Mosque in Medinah. Taking their ancient alliance into consideration, the Banu Quraizah said, ‘We take Sa‘d bin Mu‘az to be our judge. We shall accept whatever verdict he passes concerning us.’

“However, there were some from among the Jews who did not consider this national decision to be correct and considered their people as being criminals. In their hearts, they had been won over by the truth of Islam. A few people from among them – three according to historical accounts – happily accepted Islam and became servants of the Holy Prophet^(sa). There was a fourth who did not become Muslim, but he was so ashamed at the treachery of his nation that when the Banu Quraizah decided to engage in war against the Holy Prophet^(sa), he left the city of Medina saying, ‘My people have betrayed Muhammad^[sa] immensely. I cannot partake in this treachery.’ However, the rest of the nation remained firm upon their obstinacy and insisted upon making Sa‘d^(ra) their arbitrator. The Holy Prophet^(sa) accepted after which he dispatched a few companions from among the Ansar to bring Sa‘d^(ra). Sa‘d^(ra) arrived and on the way, a few people from the Aus tribe persistently pleaded, ‘We are allies of the Quraizah. Just as the Khazraj dealt with their ally tribe, the Banu Qainuqa with mercy, you also deal with the Quraizah leniently. Do not give them a harsh punishment.’ At first, Sa‘d^(ra) listened to their plea silently, but when they began to overly persist, he responded, ‘This is the time when Sa‘d shall not care for the reproach of anyone who raises an objection owing the dictates of justice…’ Upon hearing this response, the people took to silence.

“When Sa‘d^(ra) drew near, the Holy Prophet^(sa) instructed his Companions:

“‘Stand for your chieftain and assist him in dismounting.’ When Sa‘d^(ra) dismounted and moved towards the Holy Prophet^(sa), he said, ‘Sa‘d^(ra)! The Banu Quraizah have accepted you as their arbitrator, and they have agreed to abide by whatever verdict you may deem fit.’ Upon this, Sa‘d^(ra) lifted his sights towards the people of his own tribe, the Aus, and said:

“‘Do you take God as your witness and make a firm promise that you shall be bound to act upon the verdict I issue with regard to the Banu Quraizah?’ ‘Yes, we promise,’ said the people. Then, he made a gesture in the direction where the Holy Prophet^(sa) was seated and said:

“‘Does the honourable man who is seated here also promise that he shall be bound to act upon my verdict?’ The Holy Prophet^(sa) responded, ‘Yes, I promise.’

“After this covenant and agreement had been affirmed, Sa‘d^(ra) announced his verdict: the combatant men of the Banu Quraizah would be executed, their women and children would be taken captive and their wealth would be distributed amongst the Muslims. When the Holy Prophet^(sa) heard this verdict, he spontaneously said:

“‘Your verdict is a divine decree which cannot be averted.’

“The meaning of these words was that the verdict relevant to the Banu Quraizah took place in such circumstances, that divine power could be seen clearly working at the centre of affairs and for this reason, feelings of mercy held by the Holy Prophet^(sa) could not prevent this outcome. This was true indeed, because the Banu Quraizah requested that Abu Lubabah^(ra) be sent to them and then such words slipped his tongue that were completely without foundation. Consequently, the Banu Quraizah refused to accept the Holy Prophet^(sa) as their judge and under the assumption that the Aus tribe would deal leniently with them as they were allies, appointed Sa‘d^(ra) bin Mu‘az, the chief of the Aus tribe as their arbitrator. Furthermore, Sa‘d^(ra) became so resolute in the matter of justice and equity that feelings of relation and alliance were wiped out of his heart completely. Moreover, before announcing his verdict, Sa‘d^(ra) took a firm promise from the Holy Prophet^(sa) to affirm that this decision would be administered in full. All of these things could not have been a coincidence. Verily, at the base of these events was a divine decree and this verdict was that of God, not Sa‘d^(ra).”

Hazrat Mirza Bashir Ahmad Sahib^(ra) further writes:

“It seems that due to the treachery, treason, rebellion, sedition, disorder, murder and bloodshed of the Banu Quraizah, the verdict had already been issued by the heavenly court of justice that their combatant members should be expunged from the face of the earth. The divine instruction initially given to the Holy Prophet^(sa) regarding this ghazwah also establishes that this was a divine decree. However, God did not wish for this verdict to be issued by His Messenger^(sa) and for this reason, kept the Holy Prophet^(sa) completely separate through immensely intricate manifestations of His power and had this verdict announced by Sa‘d^(ra) bin Mu‘az. Moreover, this announcement was made in such a manner that the Holy Prophet^(sa) could no longer influence this decision because he had already promised that he would abide by the verdict in full. In addition to this, since the influence of this decision was not limited to the person of the Holy Prophet^(sa) alone, rather, it affected all of the Muslims collectively, the Holy Prophet^(sa) did not consider it his right to change this verdict by his own opinion irrespective of how heavily it may have leaned towards mercy and forgiveness. It was this very divine power which moved the Holy Prophet^(sa) to spontaneously utter the words:

قَدْحَکَمْتَ بِحُکْمِ اللّٰہِ

“‘O Sa‘d! Your verdict seems to be a divine decree, which no one has the power to alter.’

“Upon saying these words, the Holy Prophet^(sa) quietly stood up and returned to the city. At the time, his heart was aggrieved with the thought that a nation, which he greatly hoped would embrace Islam, was being deprived of faith and being sentenced to divine wrath and chastisement due to their evil deeds.

“It was perhaps on this occasion that the Holy Prophet(sa) uttered the following words with intense regret:

“‘If only 10 men (i.e., 10 influential men), had believed in me, I would have hoped to God that this entire nation would accept me and would have been saved from Divine punishment.’

“When the Holy Prophet^(sa) was leaving, he instructed that the men be separated from the women and children of the Banu Quraizah. Hence, both these groups were brought into Madinah separately and were gathered at two separate locations. In line with the instruction of the Holy Prophet^(sa), the Companions (many of whom perhaps remained hungry themselves), arranged for a large quantity of fruit to be brought to the Banu Quraizah for their consumption. It is written that the Jewish people spent the entire night eating fruit.

“The following day, in the morning, the verdict of Sa‘d^(ra) was to be put into effect. The Holy Prophet^(sa) appointed a few able men to perform this task and stood close by, so that if guidance was required while the verdict was being administered, the Holy Prophet^(sa) could provide immediate guidance.

“Another reason was so that he could instantly provide a decision if anyone appealed for mercy. Although the verdict of Sa‘d^(ra) could not be appealed against in general, but in his capacity as a king or chief executive of a democracy, the Holy Prophet^(sa) definitely had the right to hear an appeal with respect to a specific person on individual grounds. As an act of compassion, the Holy Prophet^(sa) also ordered that criminals should be executed separately from one another, i.e. when one was being executed, the other should not be present nearby. Thus, every criminal was brought separately and executed according to the verdict of Sa‘d.

“With relation to the account of the Banu Quraizah, various non-Muslim historians have levelled allegations against the Holy Prophet^(sa) in a very unpleasant manner. Due to the death penalty which was administered to more or less 400 Jews, they have presented the Holy Prophet^(sa), God-forbid, as being a cruel and bloodthirsty ruler.”

One of our researchers has estimated that according to his research, the actual number [of those killed] numbered 16 or 17. In any case, there is potential for further research in this regard. There are various estimations as to the exact number; some have estimated 100, 400, 1000 or 900. In any case, there is no exact number and more research can be done in this regard.

“Even if we accept the number to be 400, this allegation is based purely on religious prejudice. In the least, as far as an allegation upon Islam and the founder of Islam is concerned, even those historians who have been trained in light of Western thought have not been able to absolve themselves.”

Hazrat Mirza Bashir Ahmad Sahib^(ra) continues:

“In response to this allegation, firstly, it should be remembered that the verdict regarding the Banu Quraizah, which is deemed to be a cruel verdict, was that of Sa‘d^(ra) bin Mu‘az, not the Holy Prophet^(sa). When it is proven that the verdict was not issued by the Holy Prophet^(sa) in the first place, no objection can be raised against him on this account. Secondly, this verdict was not faulty and barbaric at all … Thirdly, due to the covenant which Sa‘d^(ra) took prior to announcing his verdict, the Holy Prophet^(sa) was in any case bound to act upon it. Fourthly, when this verdict was accepted by the criminals themselves and they did not object, considering this to be a divine decree, in such a case, it was not the task of the Holy Prophet^(sa) to unnecessarily interfere.

“After the verdict of Sa‘d^(ra) had been announced, the only relation of the Holy Prophet^(sa) in this respect was to put into effect this verdict in the best possible manner under the supervision of his administration. Thus, it has already been mentioned that the manner in which the Holy Prophet^(sa) instituted this decision may be deemed the highest possible example of mercy and compassion. To be specific, whilst these people remained in captivity before the verdict was put into effect, the Holy Prophet^(sa) arranged for their lodging and food in the best possible manner. When the verdict of Sa‘d^(ra) was to be implemented upon them, the Holy Prophet^(sa) instituted the verdict in such a manner as would prove to be least painful for the criminals. Firstly, taking their emotions into consideration, the Holy Prophet^(sa) ordered that when one criminal was to be executed, the next should not be made to witness it. As a matter of fact, history tells that when individuals would be brought to the place of execution, they would have no idea as to where they were being taken until they reached the actual spot. In addition to this, the Holy Prophet^(sa) immediately accepted each and every appeal for mercy, which was lodged before him with respect to an individual. Not only did the Holy Prophet^(sa) spare the lives of such people, rather, he even ordered the release of their wives and children and for their wealth etc. to be returned. What greater example of mercy and compassion towards a criminal can there be? Hence, not only is it true that absolutely no allegation can be levelled against the Holy Prophet^(sa) due to the account of Banu Quraizah, rather, the fact of the matter is that this incident is an immensely clear proof of the high morals, remarkable administration and innate mercy and tenderness of the Holy Prophet^(sa).”

“Although the verdict of Sa‘d^(ra) was a strict one in itself and one may be shocked to learn of it but the question remains was there any other option available?” Although the decision of Hazrat Sa‘d^(ra) about the Banu Quraizah was strict, it was the natural outcome of the circumstances that had arisen, and there were no other options available.

It is for this reason that even a historian like Margoliouth, who is not at all from among the friends of Islam, is compelled to admit on this occasion that the decision of Sa‘d^(ra) was based on compelling circumstances, without which there was no other option. Hence, Mr. Margoliouth writes:

‘The great invasion, which Mohammed declared to have been miraculously frustrated, was due or believed to be due, to the propaganda of members of the Banu Nazir, whom the Prophet had been satisfied with banishing. Should he banish the Kuraizah, he would thereby be setting free a fresh set of propagandists. On the other hand, those who had taken part openly with the invaders of Medinah could not very well be permitted to remain there. To banish them was unsafe; to permit them to remain was yet more dangerous.  Hence they must die.’”

The aforementioned was a quote of Margoliouth. Hazrat Mirza Bashir Ahmad Sahib^(ra) further writes:

“Thus, the decision of Sa‘d^(ra) was in complete accordance with the dictates of justice. Owing to his agreement to follow Sa‘d’s decision, the Holy Prophet^(sa) was unable to show mercy in this regard, with the exception of a few individuals. Whoever appealed for mercy, the Holy Prophet^(sa) did his utmost to grant them mercy. However, he could not issue a general amnesty for all. It seems that since the Jews had refused to accept him as a judge they were hesitant in seeking his mercy, with the exception of a few individuals. Indeed, unless they appealed for mercy, the Holy Prophet^(sa) was unable to show any mercy. The reason is that unless a criminal does not express remorse over their crimes, to leave them free would have harmful consequences for society.

“Another point to remember is that by virtue of the treaty, which had been settled between the Holy Prophet^(sa) and the Jews, one condition stated that if any matter regarding the Jews required a verdict, a decision would be made according to their own Shariah (i.e., the Jewish Law). Therefore, history proves that in accordance with this treaty, the Holy Prophet^(sa) would always issue a verdict to the Jews in accordance with the Mosaic law. Now, when we cast a glance upon the Torah, the exact same punishment for a crime as the Jews were guilty of committing has been prescribed therein, as Sa‘d^(ra) bin Mu‘az issued to the Banu Quraizah.” (Sirat Khatamun-Nabiyyin, Vol. 2, pp. 479-505)

In any case, the mention here of Hazrat Sa‘d^(ra) bin Mu‘az, with regard to the matter of Banu Quraizah, is sufficient.

(Friday Sermon - July 17, 2020 )

Battle of the Ditch

While mentioning the Battle of Ditch and Hazrat Sa‘d^(ra) bin Mu‘az, Hazrat Mirza Bashir Ahmad Sahib^(ra) writes in Sirat Khatamun-Nabiyyin :

“In this war, the Muslims did not suffer a great loss of lives; only five or six men were martyred. Sa‘d^(ra) bin Mu‘az, who was the head-chieftain of the Aus tribe sustained such a heavy wound that in the end, he could not recover. This was a loss for the Muslims which could not be compensated. Only three men from the army of the disbelievers were killed, however, in this battle, the Quraish received such a blow that afterwards, they could never muster the courage to round up a large group and set out like this again, or attack Medina. The prophecy of the Holy Prophet^(sa) was fulfilled to the letter.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), p. 595)

After the Battle of Ditch, the Holy Prophet^(sa) said, “The disbelievers will not have the courage to attack us in future.”

Hazrat Sa‘d^(ra) bin Mu‘az sustained an injury to his wrist during the Battle of the Ditch which led to his martyrdom.

Hazrat Aisha^(ra) relates:

“I went out on the day of the Battle of the Ditch. I was following the footsteps of the people while I heard a light sound of footsteps coming from behind. When I looked back, I saw Hazrat Sa‘d^(ra) bin Mu‘az along with his nephew, Harith bin Aus and he was holding a shield. I sat down on the floor. Hazrat Sa‘d^(ra) bin Mu‘az went past me reciting the following couplet which was often recited during times of battle:

لَبِّثْ قَلِیْلًا یُدْرِکُ الْہَیْجَا حَمَلْ

مَا أَحْسَنَ الْمَوْتَ إِذَا حَانَ الْأَجَلْ

“Wait till hamal [the name of a camel] joins the battle; what an excellent death it is when it arrives at its appointed time.”

Hazrat Aisha^(ra) further states:

“Hazrat Sa‘d^(ra) bin Mu‘az was wearing chain armour, yet both of his sides were exposed.” That is, due to his heavy and wide build, his sides were protruding out from the armour. She further states, “I feared that both sides of his body that are outside of the armour could get injured.”

Hazrat Sa‘d^(ra) was very tall and of a heavy build. (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 322, Sa‘d^(ra) bin Mu‘az , Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Hazrat Sa‘d^(ra) bin Mu‘az was injured by Ibn Ariqah. Ibn Ariqah’s name was Habban bin Abd Manaf. He belonged to the Banu Amir Bin Lu‘ayy tribe. Ariqah was the name of his mother. (Al-Isabah fi Tamyeez al-Sahabah, Vol. 3, p. 71, Zeer Lafz ‘Sa‘d^(ra) bin Mu‘az’, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2005)

Hazrat Jabir^(ra) narrates:

“Hazrat Sa‘d^(ra) bin Mu‘az was struck by an arrow which pierced the artery in his arm. The Messenger^(sa) of Allah removed the arrowhead with his own hands and then using the same arrowhead, he cut the wound and then branded it. However, it became swollen. And so, the Holy Prophet^(sa) again made a cut and branded it.” (Sahih Muslim, Kitabus Salam, Bab li Kulli Da‘in Dawaa…, Hadith 2208)

Hazrat Aisha^(ra) narrates:

“Ibn Ariqah was from among the idolaters, who was shooting arrows at Hazrat Sa‘d^(ra) bin Mu‘az. Whilst firing one of the arrows, he said, ‘Take this from me! I am Ibn Ariqah.’”

The arrow struck one of the arteries of Hazrat Sa‘d’s^(ra) arm. After being wounded, Hazrat Sa‘d^(ra) supplicated to Allah the Almighty in the following manner, “O Allah! Do not cause me to die until I am content that the matter concerning the Banu Quraizah has been settled.” (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 322, Sa‘d^(ra) bin Mu‘az, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Hazrat Aisha^(ra) relates that Hazrat Sa‘d^(ra) sustained a wound on the day of the Battle of the Ditch. An individual from the Quraish, Habban bin Ariqah, shot the arrow at his wrist. The Holy Prophet^(sa) erected a tent for him in the mosque so that he could stay near him and tend to him. (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 325, Sa‘d bin Mu‘az, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Demise Owing to a Wound From the Battle of the Ditch

Hazrat Aisha^(ra) relates that the wound of Hazrat Sa‘d^(ra) dried and started to heal. Upon this, he prayed,

“O Allah! You are aware of the fact that there is nothing dearer to me than fighting these people in Your cause, who rejected Your Prophet^(sa) and forced him to leave. O Allah! I perceive that You have put an end to the war between us and them. If anything remains of the battle against the Quraish then keep me alive in order to strive in Your way and fight against them. However, if You have put an end to the war between us, as I believe, then open up my artery and let this wound be the cause of my martyrdom.”

Hazrat Aisha^(ra) relates that the wound tore open the same night and his blood started to flow out. The people of the Banu Ghaffar had set up their tents in [the compound of] the Prophet’s Mosque. When the blood flowed down and reached them, they became frightened. People said, “O people in the tent! What is this? There is blood coming from your area towards us?” They then saw that blood was coming out from the wound of Hazrat Sa‘d^(ra) and he passed away owing to this very injury.

Hazrat Ibn Abbas^(ra) relates that when blood started to flow out from [the wound  of] Hazrat Sa‘d^(ra) bin Mu‘az, the Holy Prophet^(sa) got up, went to him and embraced him closely with him to the point that his blood came onto the face and beard of the Holy Prophet^(sa). Since the blood was flowing out, people tried to protect the Holy Prophet^(sa) from any blood going on him, but the more they would try for the blood to not come onto the Holy Prophet^(sa), the more he would hold him even closer and kept holding him until Hazrat Sa‘d^(ra) passed away.

In another narration, it is mentioned that when the wound of Hazrat Sa‘d^(ra) bin Mu‘az tore open and the Holy Prophet^(sa) became aware of this, he went to him, placed Hazrat Sa‘d^(ra) bin Mu‘az’s head on his lap and covered him with a white cloth. Following this, the Holy Prophet^(sa) prayed, “O Allah! Sa‘d fought in Your cause, accepted Your Prophet^(sa) and fulfilled whatever responsibility was entrusted to him. Thus, grant acceptance to his soul by virtue of this just as You grant acceptance of other souls.” Hazrat Sa‘d^(ra) was almost on the brink of death but still conscious when he heard the words of the Holy Prophet^(sa). Upon this, he opened his eyes and said, “O Messenger^(sa) of Allah! May peace be upon you! I bear witness that you are the Messenger^(sa) of Allah!” When the family members of Hazrat Sa‘d^(ra) saw that the Holy Prophet^(sa) had placed Hazrat Sa‘d’s head on his lap, they became fearful. When the Holy Prophet^(sa) was informed of this that the members of Sa‘d’s family became afraid when they saw his head placed on your lap, the Holy Prophet^(sa) said, “I pray to Allah the Almighty for there to be just as many angels present at the time of Sa‘d’s demise as there are people present now in his home.” (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, pp. 325-326, Sa‘d^(ra) bin Mu‘az, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Hazrat Anas^(ra) relates that the Holy Prophet^(sa) had been gifted a cloak of fine silk. The Holy Prophet^(sa) would forbid the wearing of silk and so people were surprised to see him with it. The Holy Prophet^(sa) said, “By Him in Whose Hands is Muhammad’s life, the handkerchiefs of Sa‘d bin Mu‘az in heaven will be more beautiful than this.” This is narrated in Bukhari. (Sahih Bukhari, Kitabul Hadiyyah, Bab Qabul al-Hadiyyah mi al-Mushrikeen, Hadith 2615)

The companions saw the silk in the Holy Prophet’s hands and wondered whether the Holy Prophet^(sa) mights use it, as he had forbidden it. However, when the Holy Prophet^(sa) saw their reaction, he then gave this example [of Hazrat Sa‘d^(ra)]. In fact, it is further clarified from the Hadith of Sahih Muslim that the companions expressed their astonishment [at the quality of the cloth]. It is narrated by Hazrat Bara^(ra) that a silk cloak was presented to the Holy Prophet^(sa) as a gift, which the companions began to touch and admired its softness. Upon this, the Holy Prophet^(sa) said, “Are you admiring its softness? Surely, the handkerchiefs of Sa‘d bin Mu‘az in heaven are better and softer than this.” (Sahih Muslim, Kitab Faza‘il as-Sahabah, Bab Manaqib Faza‘il Sa‘d bin Mu‘az, Hadith 2468)

Hazrat Jabir^(ra) narrates, “I heard the Holy Prophet^(sa) say that God’s throne shook upon the demise of Sa‘d bin Mu‘az” – this is the narration from Bukhari. (Sahih Bukhari, Kitab Manaqib al-Ansar, Bab Manaqib Sa‘d bin Mu‘az , Hadith 3803)

The narration is also recorded in Muslim and states that Hazrat Anas^(ra) bin Malik relates that when the coffin of Sa‘d^(ra) bin Mu‘az was placed before the Messenger^(sa) of Allah, he said, “The throne of the Gracious God shook because of him.” (Sahih Muslim, Kitab Faza‘il as-Sahabah, Bab Manaqib Faza‘il Sa‘d^(ra) bin Mu‘az, Hadith 2467)

While explaining these events with some further detail, Hazrat Mirza Bashir Ahmad Sahib^(ra) writes:

“The wound which Hazrat Sa‘d^(ra) bin Mu‘az, chief of the Aus tribe, had sustained on the occasion of the Battle of the Ditch, did not manage to fully heal despite tireless medical attention. His wound would continue to tear after healing to some extent. Since he was an exceptionally sincere Companion and the Holy Prophet^(sa) was especially concerned for his medical treatment, on the way back from the Battle of the Ditch, the Holy Prophet^(sa) instructed that he should be kept in a tent in the courtyard of the mosque, so that the Holy Prophet^(sa) could easily check up on his progress. Thus, he was entrusted to the care of a Muslim lady by the name of Rufaidah, who possessed expertise in medical treatment and nursing and would generally set up a camp in the veranda of the mosque in order to treat Muslims who had been wounded. However, despite this extraordinary attention, the condition of Sa‘d^(ra) did not improve and it was during this particular time that the account of Banu Quraizah took place as well, due to which he was made to endure extreme hardship and fatigue and his illness deteriorated even further. During these very days, one night, Sa‘d^(ra) supplicated with great emotion:

“‘O My Lord! You know well the intense desire in my heart to partake in Jihad to defend Your religion in the face of that nation who has rejected Your Messenger^(sa) and exiled him from his homeland. O my Master! I perceive that war has now come to an end between the Quraish and ourselves. However, if in Your estimation there is still more conflict, then grant me enough respite that I may strive in Your cause through Jihad against them; but if our fighting them has come to an end, I no longer desire to live, let me die a martyr.’

“It is narrated that the very same night, the wound of Sa‘d^(ra) tore open and there was so much blood loss that it began to flow out of the tent. When people rushed into the tent with concern, the condition of Sa‘d^(ra) had seriously deteriorated. And it was in this very state, Sa‘d^(ra) breathed his last.

“The Holy Prophet^(sa) was deeply saddened by the demise of Sa‘d^(ra). Undoubtedly, in light of the circumstances of that era, the demise of Sa‘d^(ra) was a loss which could not be compensated. Sa‘d^(ra) almost possessed the same status among the Ansar which Abu Bakr Siddiq^(ra) possessed among the Muhajireen. In his sincerity, in his sacrifice, in his service of Islam, in his love for the Holy Prophet^(sa), this individual possessed such a lofty rank, which is attained only by a few. His every movement demonstrated that love for Islam and the Founder of Islam was the nurture of his soul. Since he was the chief of his tribe, his example had a very deep and practical influence on the Ansar. It was only natural for the Holy Prophet^(sa) to feel saddened upon the demise of such a worthy spiritual son. However, the Holy Prophet^(sa) exhibited the highest level of patience and bowed his head before Divine Will with obedience and submission.

“When the funeral procession of Sa‘d^(ra) was being lead to the graveyard, due to her love, his elderly mother lamented over him in somewhat of a loud voice. In this mourning, according to the custom of that time, various qualities of Sa‘d^(ra) were mentioned. When the Holy Prophet^(sa) heard the sounds of this lamentation, although he did not approve of the custom of lamentation in principle, he said:

“‘Women who lament often utter a great deal of falsehood, but at this time, whatever the mother of Sa‘d has said is true,’ (i.e., whatever qualities had been attributed to Sa‘d^(ra) were correct). After this, the Holy Prophet^(sa) led the funeral prayer and accompanied the procession himself for the burial. The Holy Prophet^(sa) remained there until the burial was complete and finally returned after he had prayed over the grave. It was perhaps during this time that on one occasion, the Holy Prophet^(sa) said:

اِھْتَزَّ عَرْشُ الرَّحْمٰنِ لِمَوْتِ سَعْدٍ

“‘Upon the demise of Sa‘d, the throne of the Gracious God shook.’”

Others have translated that the throne shuddered and the Holy Prophet^(sa) stated it came into motion.

“This means that the mercy of God happily welcomed the soul of Sa‘d^(ra) in the world of the Hereafter – this is what is meant when it says that the throne of God came into motion. On one occasion, when the Holy Prophet^(sa) received some pieces of silk cloth from someone as a gift, a few Companions spoke of their soft and gentle texture with great amazement and considered them to be out of the ordinary. The Holy Prophet^(sa) responded, ‘Do you marvel at the softness of these cloths? By God, the mantles of Sa‘d in paradise are far more soft and valuable than these.’” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 613-614)

In the ahadith that were mentioned before – of Bukhari and then Muslim – speak of handkerchiefs [upon which the Companions expressed their astonishment], however Hazrat Mirza Bashir Ahmad Sahib^(ra) has translated this to mean mantle or cloak. In any case, according to the Arabic word which has been used, it can also mean cloth [i.e., handkerchief].

Hazrat Sa‘d’s^(ra) mother continuously recited the following couplet out of her grief:

وَیْلُ أُمِّ سَعْدٍ سَعْدَا

بَرَاعَۃً وَ نَجْدَا

بَعْدَ أَیَادٍ یَا لَہٗ وَ مَجْدَا

مُقَدَّمًا سَدَّ بِہٖ مَسَدَّا

“The mother of Sa‘d grieves the loss of Sa‘d; an embodiment of intellect and valour; bravery and civility incarnate. What can be said of the grandeur of that time; a leader who filled all voids.”

Upon this, the Holy Prophet^(sa) said:

کُلُّ الْبَوَاکِیْ یَکْذِبْنَ إِلَّا أُمَّ سَعْدٍ

“Every woman who wails upon someone’s demise utters falsehood (i.e., unnecessarily over exaggerates when mentioning him) except the mother of Sa‘d.” This reference is from Al-Tabaqaat al-Kubra. (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, pp. 328, Sa‘d^(ra) bin Mu‘az, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Funeral and Burial

Hazrat Sa‘d^(ra) was of a heavy build and when his body was lifted, the hypocrites said, “We have never seen the coffin of any man to be so light as that of Hazrat Sa‘d^(ra).” They continuously said that this was because of the decision he had made regarding the Banu Quraizah, i.e., they wished to present this in a negative light. When the Holy Prophet^(sa) was informed of this, he said, “By Him in Whose Hands is my life, the reason you perceive the coffin of Sa‘d^(ra) to be light is because angels are carrying it.” According to another narration, the Holy Prophet^(sa) said that “There are seventy thousand angels present at the funeral of Sa‘d bin Mu‘az, who have never descended upon the earth until today.” (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, pp. 328, Sa‘d bin Mu‘az, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Usdul Ghabah, Vol. 2, p. 464, Sa‘d bin Mu‘az, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)

It is narrated by Hazrat Aisha^(ra), “I saw the Holy Prophet^(sa) walking in front of the funeral procession of Hazrat Sa‘d^(ra) bin Mu‘az.” (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 329, Sa‘d bin Mu‘az, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Hazrat Abu Saeed Khudri^(ra) relates, “I was among those who dug the grave of Hazrat Sa‘d^(ra) bin Mu‘az in Jannatul Baqi. When we would dig into the ground, we could smell musk from inside, until we had dug the entire grave. The Holy Prophet^(sa) arrived once we had finished digging the grave. The coffin of Hazrat Sa‘d^(ra) was placed beside the grave, and the Holy Prophet^(sa) led the funeral prayer.” The narrator of this tradition states, “I saw so many people, that Jannatul Baqi was completely full.” (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, pp. 329-330, Sa‘d bin Mu‘az, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Abdur Rahman bin Jabir relates from his father, “When Hazrat Sa‘d’s^(ra) grave was prepared, the following four people: Harith bin Aus, Usaid bin Hudair, Abu Naila Silkan bin Salama and Salama bin Salaama bin Wakhsh went down into the grave. The Holy Prophet^(sa) was standing towards the feet of Hazrat Sa‘d^(ra); when Hazrat Sa‘d’s^(ra) body was lowered into the grave, the complexion of the Holy Prophet’s^(sa) face changed. He proclaimed ‘Subhanallah’ (Holy is Allah) three times; all the companions repeated after him and said ‘Subhanallah’ three times to the point that it echoed throughout Jannatul Baqi. Then, the Holy Prophet^(sa) proclaimed ‘Allahu Akbar’ (Allah is the Greatest) three times; the companions repeated ‘Allahu Akbar’ after him to the point that the words echoed throughout Jannatul Baqi. It was said to the Holy Prophet^(sa), ‘O Messenger^(sa) of Allah, we saw that change in complexion on your countenance and you proclaimed “Subhanallah” three times; what was the reason for this?’ The Holy Prophet^(sa) replied, ‘The grave was narrow and Sa‘d’s body was pressed in. And if anyone was to be saved from this it was surely Sa‘d. Thus, Allah the Almighty expanded the grave for him.” (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 330, Sa‘d^(ra) bin Mu‘az, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Miswar bin Rifa Qurzi relates that Hazrat Sa‘d^(ra) bin Mu‘az’s mother came to lower him into the grave but was told to return. The Holy Prophet^(sa) said, “Let her stay.” She came and saw Hazrat Sa‘d^(ra) in the grave before any bricks or soil was laid over the grave and said, “I am certain you are with Allah.” The Holy Prophet^(sa) offered his condolences to Hazrat Sa‘d’s^(ra) mother by the grave and then sat to the side. When the Muslims placed the soil onto the grave and made it even and sprinkled water over it, the Holy Prophet^(sa) returned beside the grave, stood there for some time, prayed and then left.

Hazrat Aisha^(ra) narrates, “Aside from the Holy Prophet^(sa) and two of his companions, Hazrat Abu Bakr^(ra) and Hazrat Umar^(ra), no one’s departure was more difficult to bear for the Muslims than that of Hazrat Sa‘d^(ra) bin Mu‘az.”

Hazrat Sa‘d^(ra) bin Mu‘az was 37 years of age at the time of his demise. (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, pp. 330-331, Sa‘d^(ra) bin Mu‘az, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

The Holy Prophet^(sa) said to the mother of Hazrat Sa‘d^(ra) bin Mu‘az, “Will your sorrow not end and will your tears not cease? For your son is the first person for whom Allah Almighty smiled and for whom His throne shook.” (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 332, Sa‘d^(ra) bin Mu‘az, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

When the Holy Prophet^(sa) had buried Hazrat Sa‘d^(ra) and returned from his funeral, tears were flowing down to his beard. (Usdul Ghabah, Vol. 2, p. 463, Sa‘d^(ra) bin Mu‘az, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)

There is a narration of Hazrat Sa‘d^(ra) in which he said, “No doubt I am weak, but there are three things in which I am resolute”; there were three things which he said about himself that despite being weak, he would follow them meticulously. “First, whatever I heard from the Holy Prophet^(sa) I found to be true (he never had any reservations). Second, I never let any thought other than that of prayer come into my mind while offering prayer”; he offered prayer with great concentration. “Third, there was no funeral in which I would not put myself in place of the deceased and think, ‘What will he say and what will be asked of him?’ As if I was the one who was being questioned (he was mindful of the hereafter).” (Majma‘ az-Zawa‘id, Kitabul Manaqib, Bab Ma Ja‘a fi Usaid bin Hudair, Hadith 15689, Vol. 9, p. 375, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001)

Hazrat Aisha^(ra) used to say, “There were three people from the Ansar who were all from Banu Abd Ashhal, and except for the Holy Prophet^(sa), no one was given superiority over them. They were Hazrat Sa‘d^(ra) bin Mu‘az, Hazrat Usaid^(ra) bin Hudair and Hazrat Abbad^(ra) bin Bishr.” (Al-Isabah fi Tamyeez al-Sahabah, Vol. 3, p. 71, Zeer Lafz ‘Sa‘d^(ra) bin Mu‘az, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1995)