(Friday Sermon - December 20, 2019 )
Background
Hazrat Sa‘d(ra) bin Ubadah belonged to the tribe of Banu Sa‘idah, which was a branch of the Khazraj tribe of the Ansar. His father’s name was Ubadah bin Dulaim and mother’s name was Umrah(ra), who was the third daughter of Mas‘ud bin Qais. His mother also had the honour of pledging allegiance to the Holy Prophet(sa). Hazrat Sa‘d(ra) bin Ubadah was the maternal cousin of Hazrat Sa‘d(ra) bin Zaid Ashhali, who was from among the Badri companions(ra). Hazrat Sa‘d(ra) had two marriages. One of his wives was Ghazia bint Sa‘d to whom Saeed, Muhammad and Abdur Rahman were born. The second wife was Fuqayha bint Ubaid to whom Qais, Umamah and Sadoos were born. (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, pp. 460-461, Sa‘d bin Ubadah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)
Mandus(ra) bint Ubadah was the sister of Hazrat Sa‘d bin Ubadah, who pledged allegiance to the Holy Prophet(sa) and accepted Islam. Hazrat Sa‘d(ra) bin Ubadah had another sister whose name was Laila(ra) bint Ubadah and she also had the honour of pledging allegiance to the Holy Prophet(sa) and entering the fold of Islam. (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 8, pp. 277, Wa min Bani Sa‘idah ibn Ka‘b bin al-Khazraj, Mandus bint Ubadah, Layla bint Ubadah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)
Hazrat Sa‘d(ra) bin Ubadah’s title was Abu Thabit and it has also been reported as Abu Qais, however the former seems more authentic and correct. Hazrat Sa‘d(ra) bin Ubadah was a guardian for the Khazraj tribe of the Ansar. Hazrat Sa‘d(ra) bin Ubadah was a leader of his people and extremely generous. He held the flag of the Ansar in all the battles he participated in. Hazrat Sa‘d(ra) bin Ubadah was held in great esteem and considered among the leaders of his people in Medina and he was regarded for his leadership by his people. (Usdul Ghabah, Vol. 3, p. 441, Sa‘d bin Ubadah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)
During the era of ignorance [era prior to the advent of Islam], Hazrat Sa‘d(ra) bin Ubadah knew how to write in Arabic, even though very few people in that time could write. He was also very skilled in swimming and archery. Anyone who possessed these qualities would be known as kamil.
Hospitality
During the period of ignorance, Hazrat Sa‘d(ra) bin Ubadah and his ancestors also, would announce from their fortress that whosoever desires to eat meat and tallow, he should come to the fortress of Dulaim bin Haritha. Hisham bin Urwah relates from his father, “I first saw Sa‘d(ra) bin Ubadah whilst he was announcing from his fortress that whosoever desires to eat meat and tallow, he should go to him.” That is, he would slaughter the animals and distribute its meat amongst the people.
He further relates, “I observed his son doing the same and he would also invite others. At the time, I was a young man and was walking near Medina. Hazrat Abdullah bin Umar(ra) was also walking past me (Hisham bin Urwah has related this from his father and states that he was young at the time and Hazrat Abdullah bin Umar(ra) walked past him). We were walking past Aliya which is a valley situated approximately 4 to 8 miles from Medina towards the direction of Najjad and I was heading towards my land. Addressing me, Abdullah bin Umar said, ‘Young man! Come here. Can you see anyone calling out from the fortress of Sa‘d(ra) bin Ubadah?’ (the fortress was nearby). I replied in the negative. He then stated, ‘Indeed, you have spoken the truth, however it seems that the extent of generosity shown by Hazrat Sa‘d(ra) bin Ubadah has not passed on.’” (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, pp. 460-461, Sa’d bin Ubadah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Umdatul Qari, Vol. 16, p. 279, Dar Ihyaa al-Turath al-Arabi, Beirut, 2003)
It was for this reason that Hazrat Abdullah bin Umar(ra) enquired about this from him.
Hazrat Nafay(ra) relates that Hazrat Abdullah bin Umar(ra) walked by the fortress of Hazrat Sa‘d(ra) bin Ubadah and he said to him, “O Nafay! These are the houses of their ancestors. One day in the year, a caller would cry out: ‘Whosoever desires meat and tallow, they should go to the house of Dulaim.’ When Dulaim passed away, Ubadah continued this practice. When Ubadah passed away, Hazrat Sa‘d(ra) continued this practice, then I saw Qais bin Sa‘d doing the same and he was extremely generous.” (al-Isti‘ab, Vol. 3, p. 595, Sa‘d bin Ubadah, Dar-ul-Jeel, Beirut, 1992)
From the aforementioned narration it has been further clarified that this practice was continued by his progeny, but no longer continued after them. Hazrat Sa‘d(ra) bin Ubadah accepted Islam during the second pledge at Aqabah. (Siyar as-Sahabah, Vol. 3, p. 375, Darul Isha’at, Karachi, 2004)
Hazrat Mus‘ab bin Umair’s(ra) Acceptance of Islam
This incident has been related in Sirat Khatamun-Nabiyin as follows:
“Dhul-Hijjah of 13 Nabawi, on the occasion of Hajj, many hundreds of people from the Aus and the Khazraj came to Mecca. Among them, there were 70 such people who had either become Muslim or now desired to become Muslim, and came to Mecca to meet the Holy Prophet(sa). Mus‘ab bin Umair(ra) was also among them. Mus‘ab’s(ra) mother was alive, and although she was an idolatress, she loved him very much. When she was informed of his coming, she sent word that, ‘First come and meet me, then go elsewhere.’ Mus‘ab(ra) responded, ‘I have not yet met the Holy Prophet(sa), I shall come to you once I have met him’ (he said this to his mother). Therefore, he presented himself before the Holy Prophet(sa) first, and briefed him on key issues, then visited his mother. She was very upset (that he did not visit her first). When she saw him, she began to weep and complain. Mus‘ab(ra) said, ‘Mother! I tell you something wonderful which is very beneficial for you, and shall put an end to every disagreement.’ She inquired, ‘What is that?’ Mus‘ab(ra) quietly responded, ‘This, that you forsake idol worship and become a Muslim, and believe in the Holy Prophet(sa).’ She was a firm idolatress, and as soon as she heard this, she began to put up a commotion saying, ‘I swear by the stars that I shall never enter your religion,’ and signalled her relatives to capture Mus‘ab(ra), however he was wise and quickly escaped.”
The Second Pledge at Aqabah
With regard to the Second Pledge at Aqabah, it is written:
“The Holy Prophet(sa) had been informed of the arrival of the Ansar by Mus‘ab(ra), and a few of them had also met the Holy Prophet(sa) personally. On this occasion, since a collective and private meeting was necessary, after the rites of Hajj, the middle dates of the month of Dhul-Hijjah were set for this purpose. On that day near the middle of the night, all these people were to come and meet the Holy Prophet(sa) in the same valley as last year, so that a private meeting could be held in peace and complete attention. The Holy Prophet(sa) ordered the Ansar, ‘Do not come as a group, but arrive in pairs of one or two to the valley at the appointed time. Do not wake the sleeping and do not wait for the absent.’ Therefore, when the appointed date arrived, during the night, when about a third of the night had passed, the Holy Prophet(sa) left his home. He took his uncle Abbas along with him, who was still an idolater, but loved the Holy Prophet(sa) and was a chieftain of the Hashim dynasty. Both of them reached this valley, and it was not long before the Ansar began to arrive in pairs of one and two. These were 70 souls from the Aus and the Khazraj. In the very beginning, Abbas – the uncle of the Holy Prophet(sa) – began the discourse saying:
“‘O party of the Khazraj! Muhammad(sa) is revered and beloved within his dynasty. To this day, his dynasty has always remained responsible for his protection, and in times of danger has always come forward. But now, Muhammad(sa) intends to leave his homeland and reside with you. As such, if you wish to take him, you must protect him in every way, and will have to face every enemy. If you are prepared for this, then well and good, otherwise give a forthright answer, for true speech is good’
“Al-Bara bin Ma‘rur(ra), an aged and influential man from the tribe of the Ansar, said:
“‘Abbas, we have heard your address, but we would like to hear the Holy Prophet(sa) from his own blessed tongue, that he may expound the responsibility which he wishes to put upon us.’
“Upon this, the Holy Prophet(sa) recited a few verses from the Holy Quran and described the teachings of Islam in a brief address. Whilst alluding to Huqooqullah [rights owed to God] and Huqooqul-Ibad [rights owed to mankind], the Holy Prophet(sa) said, ‘With regard to myself, all I desire is that, just as you protect your dear ones and your kindred, if need be, you deal with me in the same manner.’ When the Holy Prophet(sa) had completed his address, as per the custom of Arabia, al-Bara bin Ma‘rur(ra) took the hand of the Holy Prophet(sa) into his own, and said, ‘O Messenger (sa) of Allah! We swear by the God Who has sent you with the truth that we shall protect you with our lives, for we have been raised under the shadows of swords…’ he had not yet completed his statement, when Abul-Haitham bin Tayyihan interjected and said:
“‘O Messenger of Allah! We have had long relations with the Jews. By supporting you, they shall be severed. May it not happen that when Allah grants you victory, you leave us and return to your homeland, and we are left with nothing.’
“The Holy Prophet(sa) laughed and said, ‘Nay, Nay! That shall not happen. For your blood shall be mine, your friends shall be my friends and your enemies shall be my enemies.’ Upon this, ‘Abbas(ra) bin Ubadah Ansari looked to his companions and said, ‘O People! Do you understand the purpose of this treaty and pledge? This means that you should prepare yourselves to confront everyone, no matter who they may be, and should be ready to offer any sacrifice.’
“The people said, ‘Yes, we understand, but O Messenger (sa) of Allah! What shall we receive in exchange for this?’ The Holy Prophet(sa) said, ‘You will receive the paradise of Allah, which is the greatest of all His rewards.’ Everyone said, ‘We agree to this bargain. O Messenger (sa) of Allah, extend your hand.’
“The Holy Prophet(sa) brought forth his blessed hand, and this group of seventy devotees were sold at the hand of the Holy Prophet(sa) in a defensive pact. The name of this Bai‘at is ‘The Second Bai‘at at Aqabah.’
“When the Bai‘at had taken place, the Holy Prophet(sa) said:
“‘Moses(as) appointed twelve chiefs among his people who served as their supervisors and protectors. I also wish to appoint twelve chiefs from among you who shall be your supervisors and your protectors. They shall be like the disciples of Jesus(as) unto me, and they shall be answerable to me regarding the people. As such, propose the names of worthy men before me.’
“Therefore, twelve men were proposed, who the Holy Prophet(sa) approved. Appointing each as a supervisor to one tribe, he explained to them their duties. For some tribes, the Holy Prophet(sa) appointed two chiefs.
“When the chiefs had been appointed, Abbas bin Abdul Muttalib who was the paternal uncle of the Holy Prophet(sa) reminded the Ansar to tread wisely and cautiously, for spies of the Quraish have their eyes set in every direction; may news of this meeting not leak out and cause further problems. He was perhaps still reminding, when in the middle of the night from atop the valley, the sound of a miscreant (who was spying on them) was heard saying, ‘O Quraish! Are you aware that here Mudhammam (God-forbid) and the rest of his apostates are making vows and pledges against you?’
“This voice startled everyone but the Holy Prophet(sa) remained completely calm and said, ‘Now you people should return to your dwellings just as you arrived, in pairs of one and two.’
“Abbas bin Nazla Ansari(ra) said, ‘O Messenger (sa) of Allah, we fear no one. If you were to order, we shall attack the Quraish at dawn and give them a taste of their cruelties.’ ‘Nay, Nay!’ said the Holy Prophet(sa), ‘For I have not yet received permission to fight. Do this much, quietly return to your pavilions,’ upon which everyone silently dispersed from the valley in pairs of one and two. The Holy Prophet(sa) also returned to Mecca with his paternal uncle Abbas.
“Since the Quraish had already found out that a secret meeting was held at night, the next morning, they reached the encampment of the people of Yathrib and said:
“‘We have had an old relationship and we do not desire in the least that these relations be tainted. But we have heard that last night, you had a secret mutual agreement with Muhammad(sa), what is this all about?’
“Since the idolatrous people of the Aus and the Khazraj were completely unaware of this, they were extremely bewildered and outright denied the occurrence of such a meeting. Abdullah bin Ubaiyy bin Sulul, who later became the leader of the hypocrites of Medina, was also among that group. He said, ‘This can never happen. How is it possible that the people of Medina agree to such a significant issue and I remain unaware of it?’
“Thus, the suspicion of the Quraish was dispelled and they returned. A short time thereafter, the Ansar left for Yathrib, but after their departure, the Quraish somehow received an affirmation that the people of Yathrib did in fact have a pledge and agreement with the Holy Prophet(sa). Upon this, a few men chased the people of Yathrib. The caravan had left, but for some reason, Sa‘d(ra) bin Ubadah was left behind. These people brought him back and assaulted him on the stony streets of Mecca. They dragged him here and there by the hair on his head. Finally, when Jubair bin Mut‘im and Harith bin Harb, who knew Sa‘d, received news of this, they saved him from the cruel Quraish.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad(ra), pp. 227-229, 232-233)
(Friday Sermon - December 27, 2019 )
The Breaking of Idols After Accepting Islam
Hazrat Sa‘d(ra) bin Ubadah was one of the twelve leaders appointed on the occasion of the second Bai‘at at Aqabah. (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 461, Sa‘d bin Ubadah, Dar-ul-Kutub al Ilmiyyah, Beirut, 1990)
Hazrat Mirza Bashir Ahmad Sahib(ra) writes the following about him in Sirat Khatamun-Nabiyyin:
“He was from the Banu Sa‘idah dynasty of the Khazraj tribe and was the chieftain of the entire Khazraj tribe. In the blessed era of the Holy Prophet(sa), he was counted among the most eminent of the Ansar. So much so that after the demise of the Holy Prophet(sa), some of the Ansar held him worthy of caliphate (i.e., his name was proposed from among the Ansar) … He passed away during the caliphate of Hazrat Umar(ra).” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad(ra), p. 230)
Hazrat Sa‘d(ra) bin Ubadah, Munzir(ra) bin Amr and Abu Dujana(ra) accepted Islam, all of them broke the idols of their tribe Banu Sa‘idah. (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 461, Sa‘d bin Ubadah, Darul-Kutub al-Ilmiyyah, Beirut, 1990)
Generosity
At the time of his migration towards Medina, as the Holy Prophet(sa) was passing by the houses of Banu Sa‘idah, Hazrat Sa‘d(ra) bin Ubadah, Hazrat Munzir(ra) bin Amr and Hazrat Abu Dujana(ra) submitted to the Holy Prophet(sa), “O Messenger (sa) of Allah! Please come to us. We have honour, wealth, strength and power.”
Hazrat Sa‘d(ra) bin Ubadah also said, “O Messenger (sa) of Allah! There is nobody in my nation who would have more date orchards or more wells than me along with wealth, power and large numbers.”
Upon hearing this, the Holy Prophet(sa) replied, “O Abu Thabit! Make way for the camel. It has been ordered to follow a certain path. Thus, it will go where it pleases.” (Subul al-Hudaa Wa al Rashaad, Vol. 3, Ch. 6, Fi Qudumuhi Batin al-Madinah…, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1993)
It is said that there was no house in the tribe of Aus and Khazraj where four consecutive generations of their men had displayed such high levels of generosity and open heartedness, except for Dulaim, then his son Ubadah, then his son Sa‘d, then his son Qais. There were many famous accounts about the generosity of Dulaim and his family. (Usdul Ghabah, Vol. 2, p. 441, Sa‘d bin Ubadah(ra), Dar-ul-Kutub al Ilmiyyah, Beirut, 2003)
When the Holy Prophet(sa) came to Medina, Sa‘d(ra) used to send a big bowl daily for the Holy Prophet(sa) of either meat or thareed. The thareed which would consist of pieces of bread cooked in meat. The thareed would also be made of milk or from vinegar and olives. Hazrat Sa‘d(ra) also used to send a bowl of fat/tallow, but most often the bowl would consist of meat. Hazrat Sa‘d(ra) would also send the bowl of food to the houses of the wives of the Holy Prophet(sa). (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 461, Sa‘d bin Ubadah, Darul-Kutub al-Ilmiyyah, Beirut, 1990)
According to some narrations, there were some days where there would be no food in the household of the Holy Prophet(sa). (Sahih al-Bukhari, Kitabul Hibati wa Fadliha…, Bab Fadlul Hibati, Hadith 2567)
Thus, it may well be that Hazrat Sa‘d(ra) would send food majority of the time rather than on a daily basis, or that he used to send the food in the early days, or that perhaps, out of his generosity and concern for the poor, the Holy Prophet(sa) would distribute the food amongst the less-privileged or offer it to his guests, which is why no food would remain in his home. In any case, there is another narration in which Hazrat Zaid(ra) bin Thabit states:
“When the Holy Prophet(sa) stayed at the home of Hazrat Abu Ayyub Ansari(ra), he had nothing to offer. So the first thing I presented myself to the Holy Prophet(sa) was a bowl of thareed, consisting of wheat-bread, meat and milk. I presented it to the Holy Prophet(sa) and said, ‘O Messenger (sa) of Allah, my mother has sent this bowl for you’. The Holy Prophet(sa) replied, ‘May Allah grant His blessings upon it’. The Holy Prophet(sa) then called his companions(ra) and they also ate from it. I had only just reached the door when Hazrat Sa‘d(ra) bin Ubadah also came with a bowl, which was being carried upon the head of one of his servants, as if it was a large bowl. I stood at the door of Hazrat Aby Ayyub(ra) and I lifted the cloth from the bowl to see what was inside. I saw a bowl of thareed which also contained bones, which the servant then presented before the Holy Prophet(sa).”
Hazrat Zaid(ra) further narrates:
“We lived in the neighbourhood of Banu Malik bin Najjar and three or four of us would take turns to bring food every evening to the Holy Prophet(sa) during the seven months that the Holy Prophet(sa) resided in the house of Hazrat Abu Ayyub Ansari(ra). In that period, food would arrive to the Holy Prophet(sa) on a daily basis without fail from Hazrat Sa‘d(ra) bin Ubadah and from Hazrat Asad(ra) bin Zurarah.”
This particular narration has also clarified somewhat that food was brought to the Holy Prophet(sa) every day for the first seven months. It was no doubt also sent after that period, but perhaps without the same regularity. Hazrat Zaid(ra) then further states:
“Seeing as the Holy Prophet(sa) had stayed at the house of Umme Ayyub for seven months, when asked with regard to which of the food was the favourite of the Holy Prophet(sa), she answered, ‘I never witnessed the Holy Prophet(sa) ever requesting for something specific to be prepared for him. Similarly, I never saw the Holy Prophet(sa) criticise the food that was brought to him.’ Hazrat Ayyub(ra) told me that one night, Hazrat Sa‘d(ra) bin Ubadah sent a bowl for the Holy Prophet(sa) which contained tafaishal (a type of broth) which he drank to his fill. Apart from that occasion, I never once saw the Holy Prophet(sa) eating to his fill. Following this, we would also prepare the same dish for the Holy Prophet(sa).”
If food was ever brought to the Holy Prophet(sa), he would never request for anything, or ask for anything specific to be prepared or criticise the food in any way, nevertheless, he really liked this particular dish that was sent and enjoyed eating it. Thereafter, when the companions(ra) learnt that the Holy Prophet(sa) enjoyed this meal, they would prepare their food accordingly. Hazrat Zaid(ra) then states:
“We would also prepare harees, a well-known dish made from wheat and meat, which the Holy Prophet(sa) also enjoyed. For the evening meal, there would always be between five to sixteen companions(ra) with the Holy Prophet(sa), depending on the amount of food prepared.” (Subul al Hudaa Wa al-Rashaad, Vol. 3, p. 275, Fi Qudumuhi Batin al-Madinah…, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1993) (Subul al-Hudaa Wa al-Rashaad, Vol. 3, p. 279, Fi Qudumuhi Batin al-Madinah…, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1993) (Lughaatul-Hadith, Vol. 1, p. 82, Awqiyah, Vol. 4, p. 572, Ali Asif Printers, Lahore, 2005)
Whilst mentioning the time the Holy Prophet(sa) resided at the home of Hazrat Abu Ayyub Ansari(ra), Hazrat Mirza Bashir Ahmad Sahib(ra) writes:
“The Holy Prophet(sa) stayed in this home for seven months, or according to Ibni Ishaq, he remained here until the month of Safar 2 AH. In other words, the Holy Prophet(sa) remained here until the construction of Masjid-e-Nabawi, and the adjacent living-quarters of the Holy Prophet(sa). Abu Ayyub(ra) would present food to the Holy Prophet(sa), and then, whatever would remain of it, he would eat himself. Due to his love and sincerity, he would eat from where the Holy Prophet(sa) had taken his food. Other companions(ra) would also present food to the Holy Prophet(sa). As such, among these people the name of Sa‘d(ra) bin Ubadah, chieftain of the Khazraj tribe, has been mentioned particularly in history.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad(ra), p. 268)
Hazrat Anas(ra) relates that Hazrat Sa‘d(ra) bin Ubadah said to the Holy Prophet(sa), “O Messenger (sa) of Allah, come and visit our home”.
So the Holy Prophet(sa) went with Hazrat Sa‘d(ra) to his house. Hazrat Sa‘d(ra) brought dates and sesame seeds for the Holy Prophet(sa), then a bowl of milk, which the Holy Prophet(sa) drank.” (Subul al Hudaa Wa al-Rashaad, Vol. 7, p. 200, Ch. 4, Fi Aklihi At‘imah Mukhtalifah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1993)
Blessings of the Holy Prophet(sa)
Qais bin Sa‘d(ra), the son of Hazrat Sa‘d(ra) bin Ubadah, relates, “When the Holy Prophet(sa) came to meet us at our home, he greeted them, saying ‘Assalamu Alaikum Wa Rahmatullah’ (peace and blessings of Allah be upon you)”, i.e., the Holy Prophet(sa) conveyed his peace to them. Qais(ra) then further narrates, “My father, Sa‘d(ra) replied in a low voice. So I asked him, ‘Will you not call the Holy Prophet(sa) inside?’ Hazrat Sa‘d(ra) answered his son, saying ‘Allow the Holy Prophet(sa) to send down further blessings upon us.’ The Holy Prophet(sa) then greeted them once more before departing.”
That is to say when the Holy Prophet(sa) conveyed his peace, he answered in a low tone so that the Holy Prophet(sa) would once again convey his greetings, and in turn, their home would be blessed again. In any case, he narrates, “The Holy Prophet(sa) departed after saying Salam once more, so Sa‘d(ra) followed behind and said, ‘O Messenger (sa) of Allah, I heard your greetings and answered in a low voice so that you may send down further blessings upon us.’ Hence, the Holy Prophet(sa) returned with Hazrat Sa‘d(ra). Hazrat Sa‘d(ra) then asked the Holy Prophet(sa) if he would like some water to wash, and so he did. Hazrat Sa‘d(ra) then presented the Holy Prophet(sa) with a cloth dyed with saffron or wars, a yellow plant which grows in Yemen, which is used to dye clothes. The Holy Prophet(sa) wrapped it around himself, then raised his hands and prayed, ‘O Allah, send down your blessings and mercy upon the progeny of Sa‘d(ra) bin Ubadah.’” (Usdul Ghabah, Vol. 2, pp. 441- 442, Sa‘d bin Ubadah(ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) (Umdatul Qari Sharh Sahih al-Bukhari, Vol. 2, p. 222, Daul Fikr, Beirut)
In relation to this account, the narration of Hazrat Anas(ra) states that once the Holy Prophet(sa) wished to enter the house of Hazrat Sa‘d(ra) bin Ubadah and said, “Assalamu Alaikum Wa Rahmatullah”. Hazrat Sa‘d(ra) replied, “Wa Alaikumus Salam Wa Rahmatullah” in a low voice, which the Holy Prophet(sa) did not hear. The Holy Prophet(sa) then conveyed his Salam three times and each time Hazrat Sa‘d(ra) answered in the same manner, whereby the Holy Prophet(sa) could not hear him. Therefore, the Holy Prophet(sa) returned. Hazrat Sa‘d(ra) then went after the Holy Prophet(sa) and said, “O Messenger (sa) of Allah, may my parents be sacrificed for you, every time you said Salam, I heard it with my own ears and answered in a way whereby you could not hear my voice. My only desire was to receive as much of your prayers and blessings as possible.”
He then brought the Holy Prophet(sa) to his home and presented raisins before him. The Holy Prophet(sa) ate them and said, “May the pious people continue to eat from your home, may the angels send down their merciful prayers and may those observing the fast open their fasts in your home.” i.e. the Holy Prophet(sa) prayed for him. (Musnad Ahmad bin Hanbal, Vol. 4, pp. 356-357, Musnad Anas bin Malik, Hadith 12433, Alamul Kutub, Beirut, 1998)
Allama ibn Sireen states, “When night would descend, the companions(ra) would take one or two people from the Ashaab-e-Suffa to their homes and give them food. Hazrat Sa‘d(ra) bin Ubadah would take 80 companions home and feed them.” (Al-Isabah Fi Tamyeez al-Sahabah, Vol. 3, p. 56, Sa‘d bin Ubadah, Dar-ul-Kutub al Ilmiyyah, Beirut, 1995)
In other words, this would be the case on many occasions, however, there are narrations in which it is recorded that there were days in which the Ashab-e-Suffa companions(ra) would remain without food. Nonetheless, the companions(ra) would look after these poorer companions, who would sit near the home of the Holy Prophet(sa). Hazrat Sa‘d(ra) bin Ubadah would especially take care of these companions(ra). A year after migrating to Medina, in the month of Safar, the Holy Prophet(sa) set out for Abwah, which is located 23 miles from Juhfa, in the direction of Mecca from Medina. This was also the place where the grave of Hazrat Amina, the mother of the Holy Prophet(sa), was situated. The colour of the Holy Prophet’s (sa) flag was white. On this occasion, the Holy Prophet(sa) appointed Hazrat Sa‘d(ra) bin Ubadah as his Amir [representative] in Medina. (Al-Tabaqaatul-Kubra li ibn Sa‘d, Vol. 2, p. 5, Ghazwatul Abwaa, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Atlas Sirat Nabwi(sa), p. 84, Darul Islam, 1424A.H.)
Participation in Battles
Another name for Ghazwah Abwah is Ghazwah Waddan. Whilst mentioning Ghazwah Waddan, Hazrat Mirza Bashir Ahmad Sahib(ra) writes in Sirat Khatamun-Nabiyyin:
“At times, it was a custom of the Holy Prophet(sa) to set out with the companions(ra) himself and on some occasions, he would dispatch a company in the leadership of a Companion. Historians have given separate names to each one of these two types of campaigns. As such, a campaign in which the Holy Prophet(sa) personally took part has been termed a ghazwah by historians. A campaign in which the Holy Prophet(sa) did not personally take part is referred to as a sariyyah or ba‘ath. However, it should be remembered that in a ghazwah or sariyyah, it is not necessary to set out specifically for the purpose of Jihad by the sword. Rather, every such journey in which the Holy Prophet(sa) personally participated, whilst in a state of war is known as a ghazwah, even if it was not specifically for the purpose of fighting. In the same manner, every such journey which was undertaken by a community as per the command of the Holy Prophet(sa) is known as a sariyyah or ba‘ath in the terminology of historians, even if its fundamental purpose was not of battle. However, out of ignorance, some people consider every ghazwah and sariyyah to be a battle campaign, which is incorrect. (It has already been mentioned in the previous sermons) that divine permission of Jihad by the sword was granted in the month of Safar, during the second year of migration. Since immediate action was required to protect the Muslims from the dangerous intentions and threatening schemes of the Quraish, the Holy Prophet(sa) set out from Medina with a community of the Muhajireen, in the name of Allah the Exalted. Prior to departure, the Holy Prophet(sa) appointed Sa‘d(ra) bin Ubadah, Chief of the Khazraj, as the Amir of Medina in his absence, and set out towards the south-west of Medina on the road to Mecca until he finally reached Waddan (the details of this account have previously been mentioned as well). The people of the Banu Damrah resided here. This tribe was a branch of the Banu Kinanah and in this manner these people were the paternal cousins of the Quraish. Upon reaching here, the Holy Prophet(sa) engaged in discussions with the chieftain of the Banu Damrah, and settled a treaty by mutual agreement. The conditions of this treaty were that the Banu Damrah would maintain friendly relations with the Muslims and would not aid an enemy against the Muslims. Furthermore, when the Holy Prophet(sa) called upon them (i.e. the Banu Damrah) in support of the Muslims, they would come immediately. On the other hand, on behalf of the Muslims, the Holy Prophet(sa) agreed that the Muslims would maintain friendly relations with the Banu Damrah and would aid them whenever it was required. This treaty was formally written and signed by both parties. After an absence of fifteen days, the Holy Prophet(sa) returned. Another name for the Ghazwah of Waddan is also the Ghazwah of Abwah. This is because the village of Abwah is closely situated to Waddan and this was the same place where the noble mother of the Holy Prophet(sa) passed away. Historians write that in this Ghazwah, along with the Banu Damrah, the Holy Prophet(sa) was conscious of the Quraish as well. This means that in actuality, this campaign of the Holy Prophet(sa) was to put down the threatening schemes of the Quraish. Furthermore, its objective was to dispel that poisonous and threatening influence, which the caravans of the Quraish, etc., had created against the Muslims amongst the tribes of Arabia (the Quraish would spread false propaganda against the Muslims among other tribes) and due to which the state of the Muslims was extremely vulnerable during these days.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad(ra), pp. 327-328)
With regard to Hazrat Sa‘d(ra) bin Ubadah participating in the Battle of Badr, there are two varying opinions. Waqidi, Madayini and ibn Kalbi are of the opinion that Hazrat Sa‘d(ra) bin Ubadah participated in the Battle of Badr, however, according to Ibn Ishaaq, Ibn Uqbah and Ibn Sa‘d, he did not participate in the Battle of Badr. Nonetheless, a narration of At-Tabaqat al-Kubra sheds further light on this incident. It states that Hazrat Sa‘d(ra) bin Ubadah was not present in the Battle of Badr. He was making preparations for the battle and would visit various houses of the Ansar to ensure they were prepared for the battle. However, before the army left for Badr, Hazrat Sa‘d(ra) bin Ubadah was bitten by a dog and as a result of this he was not able to participate in the battle. The Holy Prophet(sa) stated that although Sa‘d(ra) did not participate in the battle, he desired fully to partake and thus granted him a share from the spoils of the battle. Hazrat Sa‘d(ra) bin Ubadah participated in all the battles alongside the Holy Prophet(sa) including the battles of Badr, Uhud and Khandaq. (al-Isti’ab, Vol. 2, p. 594, Sa‘d bin Ubadah, Dar-ul-Jeel, Beirut, 1992) (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 461, Sa‘d bin Ubadah, Dar-ul-Kutub al Ilmiyyah, Beirut, 1990) (Siyar as-Sahaba, Vol. 3, p. 377, Sa‘d bin Ubadah, Darul Isha‘at, Karachi, 2004)
Flag Bearer for the Ansar
A narration of al-Mustadrak has recorded that during the Battle of Badr, the flag of the Ansar was carried by Hazrat Sa‘d(ra) bin Ubadah. (al-Mustadrak Ala Al Sahihain, Vol. 3, p. 574, Kitab Marifatu al-Sahaba, Bab Dhikri Manaqib Sa‘d bin Ubadah, Hadith 5096, Dar-ul-Kutub Ilmiyyah, Beirut, 2002)
When departing for the Battle of Badr, Hazrat Sa‘d(ra) bin Ubadah gifted a sword called adhab to the Holy Prophet(sa), which the Holy Prophet(sa) then used during this battle. (Subul al-Hudaa Wa al-Rashaad, Vol. 4, p. 24, Ghazwah Badr al-Kubraa, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1993)
Hazrat Sa‘d(ra) bin Ubadah also presented the Holy Prophet(sa) with a donkey as a gift. (Subul al-Hudaa Wa al-Rashaad, Vol. 7, p. 406, Fi Bighhalihi wa Hameerihi, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1993)
The Holy Prophet(sa) had seven chain armours, one of which was named “Zaatul-Fudhool” owing to its length. Hazrat Sa‘d(ra) bin Ubadah gave this chain armour to the Holy Prophet(sa) when he had departed for the Battle of Badr. This chain armour was made of iron and it was the same chain armour that the Holy Prophet(sa) gave to Abu Shaham, a Jew, as assurance, in exchange for barley weighing 30 saa‘ [a unit of measure equal to approximately 2.5 kilograms]. This chain armour was kept as assurance with him for one year. (Subul al-Hudaa Wa al-Rashaad, Vol. 7, p. 368, Fi Duru’ihi wa Mighfarihi wa Baidatihi, Darul-Kutub al-Ilmiyyah, Beirut, 1993)
Hazrat ibn Abbas(ra) narrates, “During battles, the flag of the Holy Prophet(sa) would be carried by Hazrat Ali(ra) and the flag of the Ansar would be carried by Hazrat Sa‘d(ra) bin Ubadah. When the battles would intensify, the Holy Prophet(sa) would be near the flag of the Ansar.” (Musnad Ahmad bin Hanbal, Vol. 1, p. 917, Musnad Abdullah bin Abbas, Hadith 3486, Alamul Kutub, Beirut, 1998)
In other words, the enemy would concentrate their efforts towards the flag of the Ansar because the Holy Prophet(sa) would position himself near their flag. Hazrat Usama bin Zaid(ra) narrates that on one occasion, the Holy Prophet(sa) was riding a donkey and underneath him was a blanket that was made in Fadak. The Holy Prophet(sa) placed Hazrat Usama bin Zaid(ra) behind him and they made their way to enquire about Hazrat Sa‘d(ra) bin Ubadah, who was ill at the time. During those days, Hazrat Sa‘d(ra) bin Ubadah was in the compound of Banu Harith bin Khazraj. The incident being narrated took place prior to the Battle of Badr. Hazrat Usama bin Zaid(ra) relates that whilst travelling they went past a gathering in which Abdullah bin Ubayy bin Salool was also sat – at the time he had not become a Muslim. This is the very incident in which Abdullah bin Ubayy bin Salool was discourteous towards the Holy Prophet(sa).
Incident with Abdullah bin Ubayy bin Salool
Nonetheless, whilst the Holy Prophet(sa) was riding past, the dust from his mount fell on the gathering that was seated beside the road, Abdullah bin Ubayy bin Salool covered his nose and said “Do not cast dust upon us!” The Holy Prophet(sa) offered greetings of Salam [peace] and stopped and dismounted. The Holy Prophet(sa) then invited them towards Allah and recited the Holy Quran. Abdullah bin Ubayy bin Salool replied, “Is there nothing better than what you say? Even if this were true, do not come to our gathering and disrupt it. There is no need to say these things in our gathering, rather go back to where you came from and inform those who come to you.” Upon hearing this, Hazrat Abdullah(ra) bin Rawaha, who had accepted Islam and was a companion, stated, “Nay, O Prophet(sa) of Allah! You should come to our gatherings and recite this to us as we greatly enjoy this.”
Consequently, the Muslims, idolaters and Jews began to quarrel with one another and were almost about to attack one another, however the Holy Prophet(sa) continued to calm them down. Eventually, they stopped and the Holy Prophet(sa) mounted his animal and set off and reached Hazrat Sa‘d(ra) bin Ubadah. The Holy Prophet(sa) asked Hazrat Sa‘d bin Ubadah(ra), “O Sa‘d! Have you heard what Abu Habab said to me today?” The Holy Prophet(sa) was referring to Abdullah bin Ubayy bin Salool. The Holy Prophet(sa) then related to him the entire incident. Hazrat Sa‘d bin Ubadah(ra) replied, “O Messenger (sa) of Allah! Forgive him and overlook [this act of his]. I swear by Him, Who has revealed the Holy Quran to you that God Almighty has now established the truth which He has bestowed upon you. The people of this town had previously decided to appoint him, i.e., Abdullah bin Ubayy, as their leader and to place the crown of leadership upon his head. However, when Allah the Almighty did not allow this to happen owing to the truth which God Almighty has revealed to you, he began to burn in his fire of jealousy. This is the reason why he uttered this.” i.e., he was about to be appointed as the leader, however, with the arrival of the Holy Prophet(sa), this was taken away from him. That is why he was jealous of the Holy Prophet(sa) and said the aforementioned. Upon hearing this, the Holy Prophet(sa) forgave him. When the idolaters and the People of Book would cause affliction to the Holy Prophet(sa) and his companions(ra), they would in turn forgive them as per the commandment of God Almighty:
لَتُبۡلَوُنَّ فِیۡۤ اَمۡوَالِکُمۡ وَ اَنۡفُسِکُمۡ ۟ وَ لَتَسۡمَعُنَّ مِنَ الَّذِیۡنَ اُوۡتُوا الۡکِتٰبَ مِنۡ قَبۡلِکُمۡ وَ مِنَ الَّذِیۡنَ اَشۡرَکُوۡۤا اَذًی کَثِیۡرًا ؕ وَ اِنۡ تَصۡبِرُوۡا وَ تَتَّقُوۡا فَاِنَّ ذٰلِکَ مِنۡ عَزۡمِ الۡاُمُوۡرِ
“You shall surely be tried in your possessions and in your persons and you shall surely hear many hurtful things from those who were given the Book before you and from those who set up equals to God. But if you show fortitude and act righteously, that indeed is a matter of strong determination.” (Surah al-e-Imran, Ch.3: V.187)
God Almighty then stated:
وَدَّ کَثِیۡرٌ مِّنۡ اَہۡلِ الۡکِتٰبِ لَوۡ یَرُدُّوۡنَکُمۡ مِّنۡۢ بَعۡدِ اِیۡمَانِکُمۡ کُفَّارًا ۚۖ حَسَدًا مِّنۡ عِنۡدِ اَنۡفُسِہِمۡ مِّنۡۢ بَعۡدِ مَا تَبَیَّنَ لَہُمُ الۡحَقُّ ۚ فَاعۡفُوۡا وَ اصۡفَحُوۡا حَتّٰی یَاۡتِیَ اللّٰہُ بِاَمۡرِہٖ ؕ اِنَّ اللّٰہَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
“Many of the People of the Book wish out of sheer envy from their own selves that, after you have believed, they could turn you again into disbelievers. But forgive and turn away from them, till Allah brings about His decree. Surely, Allah has the power to do all that He wills.” [Surah al-Baqarah, Ch.2: V.110]
The Holy Prophet(sa) would always prefer to forgive, just as God Almighty had commanded him to do so. Eventually, God Almighty granted them permission to confront the disbelievers in the Battle of Badr and through this battle, God Almighty brought an end to the leaders of the Quraish. Consequently, Abdullah bin Ubayy bin Salool and other idolaters said that this community [i.e., the Muslims] was now beginning to succeed. Upon witnessing the defeat of the disbelievers, they affirmed belief in the Holy Prophet(sa) and pledged allegiance to him, thereby becoming Muslims. (Sahih al-Bukhari, Kitabut Tafsir, Tafsir Aal-e-‘Imran, Hadith 4566)
Submission to the Holy Prophet(sa)
In a narration by Hazrat Anas(ra), the Holy Prophet(sa) sought counsel from the companions(ra) about the Battle of Badr. Hazrat Sa‘d(ra) bin Ubadah also gave his advice. When the Holy Prophet(sa) was informed that Abu Sufyan was heading towards them, he sought advice from the companions(ra). The narrator states, “Hazrat Abu Bakr(ra) gave his advice, but the Holy Prophet(sa) did not agree.
Similarly, Hazrat Umar(ra) wished to give his advice, but again the Holy Prophet(sa) did not accept it. Then, Hazrat Sa‘d(ra) bin Ubadah stood up and said: ‘O Messenger (sa) of Allah! You seek counsel from us. I swear by Him in Whose hand is my life, if you command us to jump into the sea with our horses, we will do so. If you command us to chase the enemy all the way to Barkul Ghimaad, we will do so.’” (This is a coastal city of Yemen, which is situated at a distance of five days’ travel from Mecca). The narrator then says, “The Holy Prophet(sa) gathered the people and they began the journey until they reached Badr.”
Having heard Hazrat Sa‘d(ra) bin Ubadah’s submission, the Holy Prophet(sa) began the journey along with his companions(ra) until they reached the plains of Badr. When they reached there, the people assigned to collect water for the Quraish were also there. Among those assigned was a boy with dark complexion from the Banu Hajjaj. The Muslims captured him and enquired about Abu Sufyan and his army. Initially they had heard that Abu Sufyan was travelling with a large army or group. Nonetheless, they enquired about Abu Sufyan from him. He said that he had no knowledge about Abu Sufyan, however, Abu Jahl, Utbah, Shaibah and Umayyah bin Khalf were certainly present in the army. When he said this, they began to hit him and so he said, “Alright, I will tell you about him. Abu Sufyan is also among them.”
However, when they let go of him and again enquired where Abu Sufyan was, he replied with the same response that he had no knowledge where Abu Sufyan was, although Abu Jahl, Utbah, Shaibah and Umayyah bin Khalf were among the army which had camped near Badr but Abu Sufyan was not with them. And so, when he repeated this statement of his, they again began to hit him. The Holy Prophet(sa) was offering his prayers at the time and when he became aware of this situation, he concluded his prayers and stated, “I swear by Him, in Whose hands is my life, when he speaks the truth, you beat him and when he utters falsehood, you let him go.” The narrator [of this tradition] states that the Holy Prophet(sa) then stated, “Whatever this young man is saying, is the truth.”
The Holy Prophet(sa) then pointed towards the exact spot with his hands where certain individuals from the enemy were going to fall in the battlefield of Badr. The narrator states that every single one of them was killed and fell in the exact spot where the Holy Prophet(sa) had already pointed out from before where they were going to die. (Sahih Muslim, Kitabul Jihad wa al Siyar, Bab Ghazwah Badr, Hadith 1779) (Farhang Sirat, p. 57, Zawwar Academy Publications, Karachi, 2003)
Battle of Uhud
Prior to the Battle of Uhud, on a Friday evening, Hazrat Sa‘d(ra) bin Mu‘az, Hazrat Usaid(ra) bin Huzair and Hazrat Sa‘d(ra) bin Ubadah stood guard outside the door of the Holy Prophet(sa) in Masjid-e-Nabawi until Fajr. When the Holy Prophet(sa) was about to leave from Medina, he mounted his horse, placed his bow on his shoulder and grabbed hold of his spear. Hazrat Sa‘d(ra) bin Mu‘az and Hazrat Sa‘d(ra) bin Ubadah began to ride ahead of the Holy Prophet(sa). Both of these companions were wearing their armour, while the rest of the people were on the right and left of the Holy Prophet(sa). (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 2, pp. 28-30, Ghazwah Rasulillah (sa) Uhud, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)
Whilst describing the conditions at the time of the Battle of Uhud, Hazrat Mirza Bashir Ahmad Sahib(ra) writes:
“After observing the Asr Salat, the Holy Prophet(sa) set out from Medina with a large community of the companions(ra). 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), and the rest of the companions(ra) moved forward-positioned to the right, left and behind the Holy Prophet(sa).” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad(ra), p. 486)
Hazrat Sa‘d(ra) bin Ubadah was among those companions(ra) who stood resolutely with the Holy Prophet(sa) during the Battle of Uhud. (Subul al-Hudaa Wa al-Rashaad, Vol. 4, p. 197, Dhikri Thubaat Rasulillah (sa), Dar-ul-Kutub al-Ilmiyyah, Beirut, 1993)
When the Holy Prophet(sa) returned to Medina from the Battle of Uhud and dismounted his horse, he was supported by Hazrat Sa‘d(ra) bin Mu‘az and Hazrat Sa‘d(ra) bin Ubadah to his house. (Subul al-Hudaa Wa al-Rashaad, Vol. 4, p. 229, Bab Ghazwah Uhud, Dhikri Raheel Rasulillah(sa) ilaa al-Madinah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1993)
The Holy Prophet(sa) had sustained injuries, therefore when he dismounted his horse, he took the support of these two companions. Hazrat Jabir(ra) bin Abdullah relates that during the Ghazwah of Hamra-ul-Asad, their main provisions for food were dates. The Ghazwah of Hamra-ul-Asad took place in Shawwal, 3 AH. When the Holy Prophet(sa) returned from the Battle of Uhud, the Quraish stopped at Rauha, which is situated approximately 36 miles from Medina. Whilst here, the Quraish thought that since the Muslims had suffered greatly, therefore they should return and launch a sudden attack on Medina. Owing to the loss suffered by the Muslims, they would not be able to fight back. Subsequently, when the Holy Prophet(sa) learnt about their intentions, he decided to set out and pursue the Quraish and reached Hamra-ul-Asad. Hamra-ul-Asad is approximately eight miles from Medina towards the direction of Dhul-Hulaifah. When the army of Quraish learnt that the Holy Prophet(sa) was approaching, they quickly ran towards Mecca. When they found out that instead of showing weakness, the Muslims were in fact coming to attack them, they ran away. The narrator of this tradition states that Hazat Sa‘d(ra) bin Ubadah brought 30 camels and dates to Hamra-ul-Asad, which was more than sufficient for their needs. Among the camels he brought, two or sometimes three camels would be slaughtered daily which they would all eat from. (Subul al-Hudaa Wa al-Rashaad, Vol. 4, p. 310, Bab 14, Fi Ghazwah Hamra al-Asad, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1993) (Farhang Sirat, p. 106, Zawwar Academy Publications, Karachi, 2003) (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad(ra), p. 354) (Sharh Zurqani Alaa al-Mawahib al-Deeniyyah, Vol. 2, p. 464, Ghazwah Hamra al-Asad, Darul Kutub al-Ilmiyyah, Beirut, 1996)
Expulsion of the Banu Nazir
The Ghazwah of Banu Nazir took place in Rabiul Awal, 4 AH in which the Holy Prophet(sa) besieged the fortresses of the Banu Nazir for 15 days. The Holy Prophet(sa) expelled them [from Medina] and sent them to Khaybar. When the Holy Prophet(sa) received the spoils on this occasion, he called for Hazrat Thabit(ra) bin Qais and told him to bring his people. Hazrat Thabit(ra) bin Qais submitted, “O Prophet(sa) of Allah! Do you mean the people of Khazraj?” The Holy Prophet(sa) replied, “No, bring all the people of Ansar.”
Hence, he went and called the people of Aus and Khazraj. The Holy Prophet(sa) praised Allah the Almighty which He is most worthy of and then recounted the favours of the Ansar which they conferred upon the Muhajireen whereby they allowed them to stay in their houses and gave the Muhajireen precedence over themselves. Thereafter, the Holy Prophet(sa) stated that if they wished, he would evenly distribute the spoils from the Banu Nazir, which the Muslims acquired without engaging in any actual battle against them, between the Ansar and Muhajireen. The Holy Prophet(sa) further stated that if he distributed this wealth equally between the Ansar and Muhajireen then in such a case, the Muhajireen would continue to live in their houses and partake of their wealth and will be afforded their rights which had been established owing to the bond of brotherhood that was formed between them. However, if they wished, he could distribute all the wealth among the Muhajireen as a result of which they would leave their houses.
In other words, they would receive the entire share of the wealth but would then leave the houses of the Ansar and would no longer have any of the rights they previously had as a result of the bond of brotherhood that was established between them. Upon this Hazrat Sa‘d(ra) bin Ubadah and Hazrat Sa‘d(ra) bin Mu‘az submitted to the Holy Prophet(sa) that the Holy Prophet(sa) could distribute the entire wealth among the Muhajireen and not give anything to the Ansar, but even then they could still continue to live in their houses as they were living before and the rights which were established for them as a result of the bond of brotherhood that was formed between them would also remain, i.e., they could continue to live freely in their houses. All of the Ansar unanimously agreed to this. Upon this the Holy Prophet(sa) stated, “O Allah! Grant Your mercy to the Ansar and their sons.”
Hence, the spoils granted to the Holy Prophet(sa) on this occasion were distributed among 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 Abu Huqaiq. (Subul al-Hudaa Wa al-Rashaad, Vol. 4, p. 325, Dhikri Khuruj Bani Nadheer min Ardihim, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1993) (Atlas Sirat Nabwi(sa), pp. 264-265, Darul Islam, 1424A.H.) (Umdatul Qari, Vol. 12, p. 204, Kitabul Wakalah, Dar Ihyaa al Turath al-Arabi, Beirut, 2003)
The Demise of Umme Sa‘d(ra)
Hazrat Sa‘d’s(ra) mother, Hazrat Amrah(ra) bint Mas‘ud was from among the female companions. She passed away when the Holy Prophet(sa) had left for the Ghazwah of Dumat-ul-Jandal. This Ghazwah took place in Rabi-ul-Awal, 5 AH. Hazrat Sa‘d(ra) accompanied the Holy Prophet(sa) in this Ghazwah. Saeed bin Musayyab relates that Hazrat Sa‘d(ra) bin Ubadah’s mother passed away when the Holy Prophet(sa) was not in Medina. Hazrat Sa‘d(ra) received the news almost a month later. When he learnt of the news of his mother’s demise, he requested the Holy Prophet(sa) to lead her funeral prayer and the Holy Prophet(sa) led her funeral prayer. Hazrat Ibn Abbas(ra) relates that Hazrat Sa‘d(ra) bin Ubadah sought guidance from the Holy Prophet(sa) in regard to an oath his mother had pledged but passed away before she could fulfil it. The Holy Prophet(sa) stated that he should fulfil it for her. Hazrat Saeed bin Musayyab relates that Hazrat Sa‘d(ra) bin Ubadah presented himself before the Holy Prophet(sa) and submitted, “My mother has passed away but she did not leave any inheritance. If I were to offer some Sadaqah [charity/alms] on her behalf, would that grant any benefit to her?” The Holy Prophet(sa) replied in the affirmative. He then submitted, “Which type of Sadaqah do you prefer most?” The Holy Prophet(sa) replied, “to provide water.” (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, pp. 461-462, Sa‘d bin Ubadah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)
It seems that at the time, there was an extreme shortage of water and there was a great need for it. According to another narration, it is reported that Hazrat Sa‘d(ra) dug a well and stated that this well was on behalf of Umme Sa‘d. Allama Abu Tayyab Shams-ul-Haq Azeem Abadi has written in the commentary of Abu Daud that when the Holy Prophet(sa) mentioned to Hazrat Sa‘d(ra) that the greatest form of Sadaqah is to provide water it was because there was a great shortage of water at the time. Also, it could be because out of all things, the need for water is generally required more. He further writes that the reason why the Holy Prophet(sa) considered providing water as the greatest form of Sadaqah was because water is most beneficial in religious as well as worldly needs, and particularly in countries where the climate is hot. It is for this reason that Allah the Almighty has mentioned this favour of His in the following verse:
وَ اَنۡزَلۡنَا مِنَ السَّمَآءِ مَآءً طَہُوۡرًا
“and We send down pure water from the sky” [Surah al-Furqan, Ch.25: V.49]
Due to its general need, extreme heat and shortage of supply, water was greatly valued in Medina. (Aun al-Ma’bud Sharh Sunan Abi Daud, Vol. 3, pp. 65-66, Kitab al-Zakaat, Fi Fadli Siqal Maa, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2002)
In fact, even today water is greatly valued and governments are always urging us to take care of it. However, Hazrat Sa‘d(ra) did not just simply dig a well but in fact Hazrat Ibn Abbas(ra) states that Hazrat Sa‘d(ra) bin Ubadah was from among the Banu Sa‘idah and when his mother passed away, he was not present at the time. He went to the Holy Prophet(sa) and said, “O Messenger (sa) of Allah! My mother has passed away and at the time I was not present at the time of her demise. If I offer some Sadaqah on her behalf will this grant her any benefit?” The Holy Prophet(sa) replied, “Yes.” Hazrat Sa‘d(ra) then stated, “O Messenger (sa) of Allah! I call you to witness that I will donate my orchard, Mikhraf, on her behalf.” (Sahih al Bukhari, Kitabul Wisaya, Bab al-Ashaad Fi al-Waqf wa al-Sadaqah, Hadith 2762)
Hazrat Sa‘d(ra) bin Ubadah spent very generously and openheartedly in charity and for the needy.
(Friday Sermon - January 10, 2020 )
Clarification
In the Friday Sermon of 27 December, whilst introducing Hazrat Sa‘d(ra) bin Ubadah, it was said that the Holy Prophet(sa) established a bond of brotherhood between Hazrat Sa‘d(ra) and Tulaib bin Umair, who had migrated from Mecca to Medina. According to Ibn Ishaq, the bond of brotherhood established by the Holy Prophet(sa) was between Hazrat Sa‘d(ra) bin Ubadah and Hazrat Abu Dhar(ra) Ghaffari. However, some disagree with this and Waqidi has rejected this suggestion because, according to him, the Holy Prophet(sa) established this bond of brotherhood between the companions before the Battle of Badr and Hazrat Abu Dhar Ghaffari(ra) was not present in Medina at the time. He did not participate in the battles of Badr, Uhud and Khandaq. He presented himself to the Holy Prophet(sa) after these battles. In any case, this was the argument given by Waqidi.
However, this is not the case, the narration about the bond of brotherhood was with reference to Hazrat Munzir(ra) bin Amr bin Khunais. (Usdul Ghabah, Vol. 5, p. 258, Munzir bin Amr(ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)
The Rabwah Research Cell wrote that the book from which they took this particular reference from, also had the name of Hazrat Sa‘d(ra) bin Ubadah and they mistakenly placed this account with Hazrat Sa‘d bin Ubadah(ra). The actual reference in regard to establishing the bond of brotherhood is with reference to Hazrat Munzir(ra) bin Amr, the details of which have already been mentioned in the sermon on 25 January of last year.
Battle of the Ditch
When the Battle of the Ditch had taken place, the Holy Prophet(sa) contemplated sending Uyainah bin Hisn a third of the dates of Medina, on the condition that the people of the Ghatfan tribe travelling with him would go back. With the exception of all else, the Holy Prophet(sa) took counsel from only Hazrat Sa‘d(ra) bin Mu‘az and Hazrat Sa‘d(ra) bin Ubadah. Both of them replied, “O Messenger (sa) of Allah, if you have been commanded by God Almighty to do so then by all means proceed in doing so. However, if this is not the case, then by God we shall give them nothing but the sword” (i.e., we will take what is our right, or they shall receive whatever punishment was due as a result of this hypocrisy or breaking of their oath). Upon this, the Holy Prophet(sa) stated, “I have not been instructed in this regard, rather it was my personal opinion which I shared with both of you.” They both then answered, “O Messenger (sa) of Allah, these people did not even expect such treatment from us in the jahiliyyah (period of ignorance prior to Islam), so why now, after God Almighty has guided us through you?” (In other words, the rules and customs which were in place before should still apply to them now). The Holy Prophet(sa) was pleased with their answer. (Usdul Ghabah, Vol. 2, p. 442, Sa‘d bin Ubadah(ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)
Hazrat Mirza Bashir Ahmad Sahib(ra) has mentioned the details of this, with regard to the conditions during the Battle of the Ditch, as follows:
“These days were ones of grave pain, apprehension and danger. As the siege grew longer and longer, the Muslims naturally began to lose their strength to fight and although they were full of faith and sincerity, their bodies, which of course functioned according to the material law of nature, began to fall weak.” In other words, the body has certain physical needs, such as comfort and the need of nourishment. However, since the siege had prolonged, therefore they had to endure extremely difficult circumstances and could neither get proper rest, nor proper food and were consequently losing their strength. This impact on their bodies was owing to the natural laws. “Thus, when the Holy Prophet(sa) witnessed this state of affairs, he called upon the two chieftains of the Ansar, Sa‘d(ra) bin Mu‘az and Sa‘d(ra) bin Ubadah and recalling to them all of the circumstances at hand sought their counsel” in light of the conditions of the Muslims. “The Holy Prophet(sa) even proposed, ‘If you are in agreement, it is also possible that we may give the Ghatan tribe a portion of our wealth, so that this war may be averted.’ Sa‘d(ra) bin Mu‘az and Sa‘d(ra) bin Ubadah resonated the same words, and submitted, ‘O Messenger (sa) of Allah! If you have received divine revelation in this respect, then we submit to you in obedience. In this case, most definitely, let us act upon this proposition gladly.’ The Holy Prophet(sa) said, ‘Nay, nay, I have not received any revelation in this matter. I only present this suggestion out of my consideration for the hardship you are being made to bear.’ The two Sa‘ds responded, ‘Then our suggestion is that if we have never given anything to an enemy while we were idolaters, why then should we do so as Muslims?” i.e. they will continue to follow the rules that were a custom of the time. “By God! We shall give them nothing but the strikes of our swords.’
“The Holy Prophet(sa) was worried on account of the Ansar, who were the native residents of Medina” and so the Holy Prophet(sa) was particularly concerned about them in regard to the prolonged siege, whether they had any reservations or were in discomfort from it. “Furthermore, in seeking this counsel, the only intent of the Holy Prophet(sa) was to perhaps gather insight into the mental state of the Ansar, as to whether they were worried about these hardships or not, and if they were, then to console them. Thus, when this proposal was put forth, the Holy Prophet(sa) happily accepted and war continued.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad(ra), pp. 589-590)
Treacheries of the Banu Quraizah
In reference to the Banu Quraizah and their treacherous actions during the Battle of Khandaq, Hazrat Mirza Bashir Ahmad Sahib(ra) has written in Sirat Khatamun-Nabiyyin:
“In addition to this, another tactic which Abu Sufyan employed was that he instructed Huyayy bin Akhtab, the Jewish chief of Banu Nazir, to go to the fortresses of Banu Quraizah in the veils of the darkness of night and attempt to bring over the Banu Quraizah with the aid of their chief, Ka‘b bin Asad. Therefore, Huyayy bin Akhtab found an opportunity and arrived at the home of Ka‘b. Initially, Ka‘b refused and said that ‘We have settled a covenant and agreement with Muhammad(sa), and he has always loyally fulfilled his covenants and agreements, therefore, I cannot act treacherously towards him.’
“However, Huyayy painted a picture of lush green gardens to him and gave him such confidence in the imminent destruction of Islam; and presented their own resolve with such force and emphasis that they would not return from Medina until they had obliterated Islam, that ultimately, he agreed. In this manner, the strength of the Banu Quraizah also added to the weight on a scale which was already heavily weighted to one side (i.e., they were already strong materially). 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 Asad, this evil man confronted them in a very arrogant manner. When the two Sa‘ds 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, Hazrat Mirza Bashir Ahmad(ra), pp. 584-585)
And so, the punishment or the fight against them ensued. During the Battle of Banu Quraizah, Hazrat Sa‘d(ra) bin Ubadah loaded dates upon several camels to send as food for the Holy Prophet(sa) and the Muslims. On that occasion, the Holy Prophet(sa) stated, “What an excellent form of nourishment the date is!” (Subul al-Hudaa Wa al-Rashaad, Vol. 5, p. 6, Fi Ghazwah Bani Quraizah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1993)
Martyrdom of Hazrat Zaid(ra)
During the Battle of Mautah, which took place in Jamadi al-Ula 8 AH, Hazrat Zaid(ra) was martyred, and the Holy Prophet(sa) went to his home to pay his condolences. Thereupon, his daughter came to the Holy Prophet(sa) whilst weeping constantly in agony and distress. As a result, the Holy Prophet(sa) also began to cry. Hazrat Sa‘d(ra) bin Ubadah then asked, “What is the reason for this?”, to which the Holy Prophet(sa) replied:
ھٰذَا شَوْقُ الْحَبِيْبِ اِلٰي حَبِيْبِہٖ
“This is one’s affection towards his beloved.” (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 34, Zaid al-Hubb bin Haritha, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)
Abu Sufyan’s Acceptance of Islam at the Conquest of Mecca
Hisham bin Urwah relates from his father that when the Holy Prophet(sa) departed for the Conquest of Mecca, the Quraish had received news of this. Consequently, Abu Sufyan bin Harb, Hakim bin Hizam and Budail bin Waraqah went out to seek information about the Holy Prophet(sa) until they reached a place called Marruz Zahran. Marruz Zahran is a place 5 miles from Mecca, wherein are plentiful springs and gardens of dates. When they reached this place, they saw countless fires lit, just as there are at Arafat during the pilgrimage. Abu Sufyan then said, “What is this? It seems as though these are the fires of Arafat.” Budail bin Waraqah then said, “These seem to be the fires of Banu Amr, (i.e., of the Khuza’ah tribe).” Abu Sufyan said, “The Banu Amr tribe are much fewer in numbers.” Thereafter, some guards of the Holy Prophet(sa) saw them and seized the three of them. They were then brought to the Holy Prophet(sa) and Abu Sufyan accepted Islam. When the Holy Prophet(sa) left towards Mecca, he told Hazrat Abbas(ra), “Keep Abu Sufyan at the mountain-pass, so that he may see the Muslims.” Therefore, Hazrat Abbas(ra) kept him there. Numerous tribes passed by, alongside the Holy Prophet(sa), and each division of the army passed in front of Abu Sufyan. When one group was passing by, Abu Sufyan asked, “Abbas, who are these people?” Hazrat Abbas(ra) replied, “These are the people of the Ghiffar tribe,” to which Abu Sufyan said, “I have no concern for the Ghiffar tribe.” Then the people of the Juhainah tribe passed by and Abu Sufyan posed the same question. Then the people of the Sa‘d bin Huzaim tribe passed by and he asked the same question, then the people of the Sulaim tribe passed by and he asked the same question, up to the point where the last division of the army passed by, which he had not seen before. Abu Sufyan asked, “Who are these people?” Hazrat Abbas(ra) said, “These are the Ansar and their chief is Hazrat Sa‘d(ra) bin Ubadah, who is holding the flag. Hazrat Sa‘d(ra) bin Ubadah exclaimed, “O Abu Sufyan, today is the day of a fierce battle, and in which fighting shall be permissible in the precinct of the Ka‘bah.” Having heard this, Abu Sufyan then said, “Abbas, what a great day of destruction this would be if I were to contest you” (i.e., if he was on the opposing side and had the opportunity [to fight them], but he was on the side of the Muslims due to having accepted Islam). Then another division of the army arrived which was the smallest of all the battalions. Among them was the Holy Prophet(sa) and the Muhajireen and the flag of the Holy Prophet(sa) was being carried by Hazrat Zubair(ra) bin al-Awwam. When the Holy Prophet(sa) passed by Abu Sufyan, he said, “Are you not aware of what Sa‘d(ra) bin Ubadah has just said?” The Holy Prophet(sa) asked, “What did he say?” He then told him whatever Hazrat Sa‘d bin Ubadah(ra) uttered. The Holy Prophet(sa) then replied, “Sa‘d has erred, in fact, today is the day that God Almighty shall restore the honour of the Ka‘bah and it shall be covered with a sacred cloth [Ghilaf]. There shall be no fighting on this day.”(Sahih al-Bukhari, Kitab-ul-Maghazi, Bab Aina Rakaza an-Nabi ar-Ra’ya Yaumal Fath, Hadith 4280) (Mu’jamul Buldan, Vol. 4, p. 247)
Hazrat Musleh Maud(ra) has mentioned this incident in more detail and is as follows: “While the Muslims marched towards Mecca, the Holy Prophet(sa) had ordered Hazrat Abbas(ra) to take Abu Sufyan and his friends to a spot from where they could easily view the Muslim army, and its loyalty and devotion. Hazrat Abbas(ra) did so and from a vantage point Abu Sufyan and his friends watched the Arab tribes go past on whose power the Meccans had banked all these years for their plots against Islam. The people of Mecca thought that they would be able to receive help from them but now they all stood in support of the Holy Prophet(sa). They marched that day not as soldiers of disbelief but as soldiers of belief. They raised now the slogans of Islam, not the slogans of their pagan days. They marched in formation, not to put an end to the Prophet’s life (as the Meccans desired), but rather to lay down their lives to save his; not to shed his blood, but their own for his sake. Their ambition that day was not to resist the Prophet’s message and save the superficial solidarity of their own people. It was to carry to all parts of the world the very message they had so far resisted. It was to establish the unity and solidarity of man. Column after column marched past until the Ashja‘ tribe came in Abu Sufyan’s view. Their devotion to Islam and their self-sacrificing zeal could be seen in their faces, and heard in their songs and slogans.
“‘Who are they?’ asked Abu Sufyan.
‘They are the Ashja‘ tribe’, replied Hazrat Abbas(ra).
“Abu Sufyan looked astonished and said, ‘In all Arabia, no one bore greater enmity to Muhammad(sa) than them.’
“Hazrat Abbas(ra) replied, ‘We owe it to the grace of God. He changed the hearts of the enemy of Islam as soon as He deemed fit.’
“Last of all came the Holy Prophet(sa), surrounded by the armies of Ansar and Muhajirin.
“They must have been about 2,000 strong, dressed in suits of armour. Hazrat Umar(ra) directed their marching and would continuously tell them to be mindful of their steps so that the rows remained intact.
“The sight proved the most impressive of all. The devotion of these Muslims, their determination and their zeal seemed overflowing. When Abu Sufyan’s eyes fell on them, he was completely overpowered. ‘Who are they?’ he asked. ‘They are the Ansar and the Muhajirin surrounding the Prophet(sa),’ replied Abbas(ra).
“‘No power on earth could resist this army,’ said Abu Sufyan, and then, addressing Hazrat Abbas(ra) more specifically, ‘Abbas, your nephew has become the most powerful king in the world.’
“‘You are still far from the truth, Abu Sufyan. He is no king; he is a Prophet, a Messenger of God,’ replied Hazrat Abbas(ra).
‘Yes, yes, let it be as you say, a Prophet.’ added Abu Sufyan
“As the Muslim army marched past Abu Sufyan, the commander of the Ansar, Sa‘d(ra) bin Ubadah happened to eye Abu Sufyan and could not resist saying that God that day had made it lawful for them to enter Mecca by force and that the Quraish would be humiliated.
“As the Holy Prophet(sa) was passing, Abu Sufyan raised his voice and addressing the Holy Prophet(sa) said, ‘O Messenger (sa) of Allah! Have you allowed the massacre of your own kith and kin? I heard the commander of the Ansar, Sa‘d and his companions say so. They said it was a day of slaughter. The sacredness of Mecca will not avert bloodshed and the Quraish will be humiliated. Prophet(sa) of God, you are the best, the most forgiving, the most considerate of men. Will you not forgive and forget whatever was done by your own people?’
“Upon hearing this plea from Abu Sufyan, those very Muslims who used to be insulted and beaten in the streets of Mecca, who had been dispossessed and driven out of their homes, began to entertain feelings of mercy for their old persecutors. ‘O Prophet of God,’ they said, ‘the accounts which the Ansar have heard of the excesses and cruelties committed by Meccans against us, may lead them to seek revenge. We know not what they may do.’
“The Holy Prophet(sa) understood this. Turning to Abu Sufyan, he said, ‘What Sa‘d has said is incorrect. It is the day of forgiveness. The Quraish and the Ka‘bah will be honoured by God.’
“Then he sent for Sa‘d and ordered him to hand over the Ansar flag to his son, Qais, for he would now be the commander of the Ansar’s army. In this way, it placated the Meccans and saved the Ansar’s disappointment. Qais, a pious young man, was fully trusted by the Holy Prophet(sa).”
Hazrat Musleh Maud(ra), in relation to Qais’(ra) level of piety, states: “An incident of his last days illustrates the piety of his character. Lying on his deathbed, Qais received his friends. Some came and some did not. He could not understand this and asked why some of his friends had not come to see him. ‘Your charity is abundant,’ explained one (Qais was extremely generous and would help people).
“‘You have been helping the needy with your loans. There are many in the town who are in debt to you. Some may have hesitated to come lest you should ask them for the return of the loans.’
“He replied, ‘Then I have been the cause of keeping my friends away. Please announce that no one now owes anything to Qais.’ After this announcement, Qais had so many visitors during his last days that the steps to his house gave way.” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 341-343)
Battle of Hunayn
Another name for the Battle of Hunayn is the Battle of Hawazin. Hunayn is the name of a valley 30 miles from Mecca and is situated between Mecca and Ta‘if. The Battle of Hunayn took place after the Conquest of Mecca in Shawal 8 AH. The Holy Prophet(sa) distributed the spoils gained from this war among the Muhajireen. The Ansar felt this in their hearts. Regarding this, there is a detailed narration found in Musnad Ahmad bin Hanbal, which states: “Hazrat Abu Saeed Khudri(ra) relates that when the Holy Prophet(sa) distributed the spoils among the Quraish and other Arab tribes, there was nothing left to give to the Ansar. They felt aggrieved at this and would speak amongst themselves regarding this, to the extent that someone even said that the Holy Prophet(sa) would soon return to his tribe and that he has forgotten the Ansar and only granted [the spoils of war] to the Muhajireen. Hazrat Sa‘d(ra) bin Ubadah presented himself before the Holy Prophet(sa) and said, ‘O Messenger (sa) of Allah! The Ansar feel something in their hearts about this…’” i.e., with regard to the spoils of war that were distributed amongst the various Arab tribes and the Ansar did not receive anything therefrom.
“The Holy Prophet(sa) asked him, ‘O Sa‘d(ra)! With regard to this, which side are you on; clarify your position on the matter?’ He replied, ‘O Messenger (sa) of Allah! I am merely an ordinary member of my tribe. I have no status or rank.’ The Holy Prophet(sa) said, ‘Gather your tribe in such and such area’ (i.e., he was instructed to gather his people in an open plain). Thus, Hazrat Sa‘d(ra) left and gathered the Ansar in the specified location. Some Muhajireen also joined them and Hazrat Sa‘d(ra) permitted them to come, but some other individuals wished to enter, however Hazrat Sa‘d(ra) stopped them from entering. When everyone had gathered together, Hazrat Sa‘d(ra) went to the Holy Prophet(sa) and informed him that the Ansar had all gathered together.”
The narrator further says: “The Holy Prophet(sa) came and after praising God Almighty, he said, ‘O ye Ansar, whatever is the matter? I am receiving reports that you are aggrieved at not receiving anything from the spoils of war. Before I came to you, were you not in a state of misguidance? God Almighty bestowed guidance upon you. Were you not destitute before God Almighty granted you affluence? Were you not enemies of each other until the time God Almighty instilled love for one another in your hearts?’ They replied, ‘Indeed, for God and His Messenger (sa) are greater and more benevolent.’ The Holy Prophet(sa) then said, ‘O ye Ansar! Why do you not answer the questions I presented before you?’ The Ansar replied, ‘O Messenger (sa) of Allah! How can we reply when all benevolence and blessings are from God Almighty and His Messenger (sa)?’ The Holy Prophet(sa) then said, ‘By God! You could have said – and you would have been truthful in your statement if you had said – that I came to you when I had been rejected by all others and then you accepted me; and that all of my own people had abandoned me, but you all assisted me. I came to you since my people had abandoned me and then you granted me protection. Since you were a large tribe, I entered into an agreement with you.’ The Holy Prophet(sa) then stated, ‘O ye Ansar! Did you feel dismay over an insignificant piece of worldly wealth that I granted to others but not to you? I granted to them in order to comfort their hearts, so that they may accept Islam and so they can become firm in their faith, but I entrusted you with your faith in Islam. O ye Ansar! Does it not please you that other people will return to their homes having acquired sheep, goats and camels, yet you will return home alongside the Messenger (sa) of Allah?’ The Holy Prophet(sa) further said, ‘I swear by the One Who holds the life of Muhammad in His Mighty Hand! Were it not for the migration, I would have been one of the Ansar. If all the people choose one valley in which to pass by, and the Ansar choose another, I would always adopt the one chosen by the Ansar. O Allah! Have mercy on the Ansar, and upon the sons of the Ansar and also the grandsons of the Ansar.’”
The narrator then states:
“Upon hearing this, all the Ansar that were present began to weep, to the extent that their beards became wet from their tears. They then said that they were content with how the Messenger (sa) of Allah distributed the spoils of war, i.e., they were happy, however the Holy Prophet(sa) had distributed the wealth and that the Holy Prophet(sa) was sufficient enough for them. The Holy Prophet(sa) then left and the people also dispersed.” (Musnad Ahmad bin Hanbal, Vol. 4, pp. 192-193, Musnad Abi Saeed al-Khudri, Alamul Kutub, Beirut, 1998) (Atlas Sirat Nabwi (sa), pp. 408-409, Darul Islam, al-Riyad 1424A.H.) (al-Sirat al-Halabiyyah, Vol. 3, p. 163, 175, Bab Ghazwah al-Ta’if, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2002)
The Missing Camel
On the occasion of Hajjat-ul-Wida, the Holy Prophet(sa) travelled from Medina to perform the Hajj. When he arrived at the place of Hajj, his mount went missing. The Holy Prophet(sa) and Hazrat Abu Bakr(ra) used the same mount, which was in the care of the servant of Hazrat Abu Bakr(ra) when it went missing. Hazrat Safwan(ra) bin Muattal travelled behind the main caravan and managed to find the missing camel. He brought the missing camel along with him, which still had the all the provisions loaded on top of it. When Hazrat Sa‘d(ra) bin Ubadah heard of this incident, he came to the Holy Prophet(sa) along with his son, Qais(ra), and also brought a camel loaded with provisions to take along on a journey. When they met the Holy Prophet(sa), he was standing beside the entrance to his home. At that time, God Almighty had returned his camel to him, i.e., the camel that was lost and had been recovered by the time Sa‘d(ra) came to the Holy Prophet(sa). Hazrat Sa‘d(ra) said, “O Messenger (sa) of Allah! We have heard that your camel along with all your provisions has been misplaced. Please take our mount instead.” The Holy Prophet(sa) replied, “God Almighty has brought our mount back to us” i.e., he had found the mount that went missing. “Both of you can take back the mount you have brought; may God Almighty bless both of you.” (Subul al-Hudaa Wa al-Rashaad, Vol. 8, p. 460, Dhikr Nuzulihi bil Araj, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1993) (Kitabul Maghazi Lil Waqidi, p. 1093, Bab Hajjatul Wadaa, Alam al-Kutub, Beirut, 1984)
The Last Breaths of the Holy Prophet’s (sa) Grandson
Hazrat Usama bin Zaid(ra) states:
“One of the daughters of the Holy Prophet(sa) said to me that her son was on his deathbed and that the Holy Prophet(sa) should come to see them. The Holy Prophet(sa) sent word back saying, ‘He belongs to Allah, Who bestows and can call him back at any moment. God Almighty has fixed a term for everything, therefore you ought to be steadfast and seek the pleasure of God Almighty.’ She then sent for the Holy Prophet(sa) again and this time swore by God for him to come to see them. The Holy Prophet(sa) stood up and at the time, Hazrat Sa‘d(ra) bin Ubadah, Hazrat Mu‘az(ra) bin Jabal, Hazrat Ubayy(ra) bin Ka‘b, Hazrat Zaid(ra) bin Thabit and many other companions were seated around him. When the Holy Prophet(sa) went to see them, the child was brought before him and from the sound he was making, it became evident that he was breathing his last breaths.” Hazrat Uthman(ra) stated that “the sound was like that of two old water skins rubbing against one another. Upon seeing the child in such condition, the Holy Prophet(sa) was moved to tears. Hazrat Sa‘d(ra) said, ‘O Messenger (sa) of Allah! What is this?’ to which the Holy Prophet(sa) replied, “This is owing to the mercy God Almighty has placed in the hearts of people, and God Almighty only bestows His mercy to those people who show mercy to others.’” (Sahih al-Bukhari, Kitabul Janaiz, Bab Qaul an-Nabi Yu’adhabul Mayyitu bi Buka Ahlihi…, Hadith 1284)
This emotional state is not something out of the ordinary, it is simply due to the grace of Allah the Almighty.
Hazrat Sa‘d’s Illness
Hazrat Abdullah bin Umar(ra) narrates:
“When Hazrat Sa‘d(ra) bin Ubadah fell ill, the Holy Prophet(sa) went to visit him along with Hazrat Abdur Rahman bin Auf(ra), Hazrat Sa‘d bin Abi Waqas(ra) and Hazrat Abdullah bin Mas‘ud(ra). When he arrived there, he saw Hazrat Sa‘d(ra) was surrounded by his family members. The Holy Prophet(sa) enquired if he had passed away since he saw his family members crowding around and he was suffering from a severe ailment. The family members replied, ‘No, O Messenger (sa) of Allah! He is alive.’ Nonetheless, the Holy Prophet(sa) went close to him and upon seeing his condition, he began to cry. When the people saw the Holy Prophet(sa) in this state, they also began to cry. The Holy Prophet(sa) then said, ‘Hear my words! God Almighty never punishes for any tears that are shed, nor if the heart feels anguish, rather he will punish or show mercy owing to this,’ and the Holy Prophet(sa) pointed to his tongue. The Holy Prophet(sa) then said, ‘The deceased receives punishment if one’s family members lament and wail over a departed one.’” (Sahih al-Bukhari, Kitabul Jana’iz, Bab al-Bukaa ‘indal Mareed, Hadith 1304)
It is incorrect to lament and wail. Perhaps the condition of the Holy Prophet(sa) was brought about upon seeing Hazrat Sa‘d(ra) or that a special state descended upon the Holy Prophet(sa) for the acceptance of prayer and as a result of this, he became emotional. However, the other people thought that Hazrat Sa‘d’s(ra) end was near and hence, began to cry. The Holy Prophet(sa) explained to them that they ought to refrain from lamenting and wailing as it was a harmful deed for one to be displeased at the Decree of God Almighty.
Hence, if tears flow from the eyes in order to seek the pleasure of God Almighty, they attract the mercy of God Almighty, but if it is owing to lamentation and wailing, then one incurs punishment for such an act. In any case, Hazrat Sa‘d(ra) bin Ubadah did not pass away during this intense period of illness.
Hazrat Abdullah bin Umar(ra) relates:
“We were in the company of the Holy Prophet(sa) when someone from among the Ansar came to the Holy Prophet(sa) and offered his greeting of Salam. As he turned away to go back, the Holy Prophet(sa) enquired, ‘O our brother from the Ansar! How is the health of my brother Sa‘d(ra) bin Ubadah?’ He replied that he was better now. The Holy Prophet(sa) then asked who among us would go to visit him. We all stood up to accompany the Holy Prophet(sa) and we were more than ten people. At the time, we were neither wearing any shoes nor any cap on our heads, or even our upper garments. In other words, we all quickly set off with the Holy Prophet(sa) and we continued to walk until we reached Sa‘d(ra) bin Ubadah. People had gathered around him and they all moved aside and the Holy Prophet(sa) and his companions stood near him.”
This narration is from Sahih Muslim and is relating the same incident which was mentioned earlier. (Sahih Muslim, Kitabul Jana’iz, Bab fi Iyaadatil Mardaa, Hadith 2138)
The Best Households Among the Ansar
Hazrat Jabir bin Abdullah bin Amr bin Haram(ra) relates, “My father once instructed me to prepare some Harira and I did so.”
Harira is a famous dish which is prepared from flour, butter and water. However, according to the lexicon of Hadith, Harira is prepared from flour and milk. In any case, he relates: “Upon my father’s instruction I took the Harira and presented it before the Holy Prophet(sa). The Holy Prophet(sa) was in his residence at the time and asked, ‘O Jabir, is this meat?’ I submitted, ‘O Messenger (sa) of Allah, no, it is Harira. I prepared this upon the instructions of my father, who then told me to present this before you, and so I have come.’ After this, I returned to my father and he asked whether I saw the Holy Prophet(sa). I replied that I did and my father then enquired whether the Holy Prophet(sa) said anything to me. I told my father that the Holy Prophet(sa) asked me whether it was meat that I had brought. Upon hearing this, my father thought that perhaps the Holy Prophet(sa) desired to eat meat and so slaughtered a goat and then cooked its meat and told me to take it and present it before the Holy Prophet(sa).”
Hazrat Jabir(ra) continues to relate: “I presented the goat meat before the Holy Prophet(sa) and the Holy Prophet(sa) stated, ‘O Allah! Grant reward to the Ansar from me, particularly Abdullah(ra) bin Amr bin Haram and Sa‘d(ra) bin Ubadah.’” (al-Mustadrak Ala al-Sahihain, Vol. 5, pp. 39-40, Kitabul At’imah, Dar-ul-Fikr, Beirut, 2001) (Fath-ul-Bari, Kitabul At‘imah Vol. 9, p. 678, Qadimi Kutub Khana, Karachi) (Jahangeer Urdu Lughat, p. 649, Jahangeer Books, Lahore) (Lexicon, part 2 p. 539 London 1865)
Hazrat Abu Usaid(ra) relates that the Holy Prophet(sa) once stated that the best households among the Ansar were from the tribes of the Banu Najjar, Banu Abd Ash‘al, Banu Harith bin Khazraj and then Banu Sa‘idah and that every house of the Ansar was full of goodness. This tradition is from Sahih al-Bukhari. Upon hearing this, Hazrat Sa‘d(ra) bin Ubadah, who was from among the prominent companions(ra) in Islam, stated that it seemed as if the Holy Prophet(sa) held the other households of the other tribes superior to them. However, he was told that the Holy Prophet(sa) had also established his rank higher than many other people.” (Sahih al-Bukhari, Kitab Manaqib al-Ansar, Bab Manqabah Sa‘d bin Ubadah, Hadith 3807)
Hazrat Abu Usaid(ra) testified that the Holy Prophet(sa) stated that the best households among the Ansar were the Banu Najjar, Banu Abd Ahsh‘al, Banu Harith bin Khazraj and then Banu Sa‘idah and that every house of the Ansar was filled with goodness. The narrator of this tradition, Abu Salma, states that Hazrat Abu Usaid(ra) stated, “I am accused of fabricating this tradition, however if that was the case, then I would have mentioned the name of my tribe first, i.e., the Banu Sa‘idah.”
When Hazrat Sa‘d(ra) bin Ubadah heard this, he also felt this in his heart. In the previous narration it also mentioned that he expressed that the Holy Prophet(sa) had listed them last among the four. So, he asked for the saddle to be fastened on his donkey and so he could present himself before the Holy Prophet(sa). Hazrat Sa‘d(ra) bin Ubadah’s nephew, Sahl, said to him, “Are you going to the Holy Prophet(sa) to challenge the statement of his and enquire about the order [of the tribes] the Holy Prophet(sa) mentioned, when the truth is that that the Holy Prophet(sa) knows better? Is it not sufficient enough for you that you are also one of the four?” And so, Hazrat Sa‘d(ra) bin Ubadah abandoned his plan and stated that Allah and His Messenger (sa) know better. He then instructed his saddle to be loosened from the donkey. This narration is from Sahih Muslim. (Sahih Muslim, Kitab Fada‘il al-Ansar, Bab fi Khair Daur al-Ansar, Hadith 6425)
Unique Manner of Supplicating
Hisham bin Urwah relates from his father that Hazrat Sa‘d(ra) bin Ubadah used to offer the following supplication:
“O Allah! Make me worthy of praise, grant me honour and nobility. One cannot attain honour and nobility without pious deeds.” If one does not have good deeds, they cannot attain honour, nor nobility. “And good deeds cannot be attained without wealth, therefore, O Allah, little amount of wealth is not sufficient for me and nor will it allow me to remain in this state.” (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 461, Sa‘d bin Ubadah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)
Sense of Honour
In another narration from Sahih Muslim, Abu Huraira(ra) states that Hazrat Sa‘d(ra) bin Ubadah asked the Holy Prophet(sa), “If I see someone with my wife, should I not do anything to him until I find four witnesses who actually saw them committing the ill deed?” The Holy Prophet(sa) replied, “Yes.” Hazrat Sa‘d(ra) bin Ubadah submitted, “Certainly not, I swear by Him, Who has sent you with the truth that if this happened to me, I would immediately settle the matter with my sword” i.e., I would not search for a witness but would instead kill him. Upon this, the Holy Prophet(sa) said to the people [present], “Listen to what your leader is saying [i.e., referring to Hazrat Sa‘d(ra) bin Ubadah]. He is filled with honour, but I possess an even greater sense of honour than him and Allah the Almighty has even greater honour.” (Sahih Muslim, Kitabul Li‘an, Hadith 3763)
Then, in relation to this account, there is another hadith from Sahih Muslim. Hazrat Mughaira(ra) bin Sha‘ba relates that Hazrat Sa‘d(ra) bin Ubadah stated, “If I were to find anyone with my wife, I would kill them immediately. I would not kill him with the lower end of the blade but from the sharpened edge of the sword.” When the Holy Prophet(sa) heard this, he stated, “Are you amazed at the level of honour Sa‘d has? By God, I possess a greater sense of honour than him and God Almighty possesses an even greater honour. It is in fact owing to God’s great honour that He has forbidden immoralities and acts of indecency, whether committed in secret or openly. There is no one who possesses a greater sense of honour than God Almighty and there is no one who is more pleased than God in accepting repentance.” In other words, no one possesses a greater sense of honour than God Almighty and nor is anyone more pleased than Allah the Almighty in accepting repentance. The Holy Prophet(sa) further stated, “It is for this reason that God Almighty has declared His prophets as bearers of glad-tidings and as warners.” They give glad-tidings and warn people as well. “Moreover, there is no one who appreciates praise more than Allah the Almighty, it is for this reason that Allah the Almighty has promised heaven as a reward.” (Sahih Muslim, Kitabul Li‘an, Hadith 3764)
To abstain from sins is in fact to praise God Almighty and it is for this reason that God Almighty has promised heaven. Thus, even though Allah the Almighty punishes, He does not do so immediately whereas man may display haste in his meting out punishment owing to his sense of honour. Allah the Almighty forgives one who seeks repentance and also rewards them. Thus, God Almighty not only forgives but then also rewards as well. Hence, the Holy Prophet(sa) stated that one should not exceed in their actions beyond the commandments of Allah the Almighty.
Supervisor of Funds
There is a tradition in the hadith from Musnad Ahmad bin Hanbal in which it states that Hazrat Sa‘d(ra) bin Ubadah relates that the Holy Prophet(sa) appointed him to supervise the funds of Sadaqat [charities] belonging to a particular tribe. The Holy Prophet(sa) advised him to always fear Allah the Almighty lest on the Day of Judgement, he appeared in a state laden with a camel which was bleating. Hazrat Sa‘d(ra) replied, “O Prophet(sa) of Allah, then entrust this responsibility to someone else” and so, the Holy Prophet(sa) did not assign this duty to him. (Musnad Ahmad bin Hanbal, Vol. 7, p. 473, Musnad Sa‘d bin Ubadah, Hadith 22828, Alamul Kutub, Beirut, 1998)
Thus, one who is entrusted with the supervision of something has to ensure that they grant the due rights to everyone, establish justice and not display even a hint of dishonesty. Failing to do this is a grave sin and one will be held accountable on the Day of Judgement.
Services Rendered to the Holy Quran
During the lifetime of the Holy Prophet(sa), six companions collated the entire Holy Quran into a single volume and Hazrat Sa‘d(ra) bin Ubadah was one of them. (Usdul Ghabah, Vol. 1, p. 503, Jariyah bin Majma’, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)
Hazrat Musleh Maud(ra), in regard to this, states that among the Ansar, the following names are of the well-known Huffaz [those who had committed the Holy Quran to memory]:
Ubadah bin Samit, Mu‘az, Mujamma bin Haritha, Fuzala bin Ubaid, Maslama bin Mukhallad, Abu Darda, Abu Zaid, Zaid bin Thabit, Ubayy bin Ka‘b, Sa‘d bin Ubadah and Umme Waraqah.
It is proven from historical sources that there were many companions(ra) who had memorised the Holy Quran. (Dibacha Tafsir-ul-Quran, Anwarul Ulum, Vol. 20, p. 430)
(Friday Sermon - January 17, 2020 )
Denial of Pledging Allegiance to Hazrat Abu Bakr(ra)
Hazrat Sa‘d bin Ubadah’s(ra) name is especially mentioned as one of those whom the Ansar wanted to elect as their Khalifa after the demise of the Holy Prophet(sa). Hazrat Mirza Bashir Ahmad Sahib(ra) has also written in Sirat Khatamun-Nabiyyin that the Ansar were strongly in favour of electing him as the Khalifa as he was also the leader of his tribe. When Hazrat Abu Bakr(ra) was elected as the Khalifa, Hazrat Sa‘d(ra) bin Ubadah remained in doubt regarding the matter, or was hesitant even before this due to the insistence of the Ansar for him to be made the Khalifa.
It is narrated by Humaid bin Abdur Rahman:
“When the Messenger (sa) of Allah passed away, Hazrat Abu Bakr(ra) was in the outskirts of Medina. He removed the cloth from his blessed face and kissed it, and said, ‘May my father and mother be sacrificed for you; how pure was your countenance when you were alive and even now when you have passed away.’ He then said, ‘I swear by the Lord of the Ka‘bah that Muhammad(sa) has passed away.’ Then Hazrat Abu Bakr(ra) and Hazrat Umar(ra) quickly left for Saqifah Bani Sa‘idah. When both of them had arrived, Hazrat Abu Bakr(ra) spoke first and began mentioning all the excellences of the Ansar that were revealed in the Holy Quran, not omitting any detail therefrom and also those that were mentioned by Holy Prophet(sa). He further said, ‘You know full well that the Messenger (sa) of Allah once said, “If all the people were to walk in one direction and the Ansar were to walk in another, I would walk in the direction of the Ansar.”’ Then addressing Hazrat Sa‘d(ra), Hazrat Abu Bakr(ra) said, “O Sa‘d(ra)! Do you remember in a gathering in which you were also seated, the Messenger (sa) of Allah said that the Quraish have a rightful claim to Khilafat? Those that are righteous will follow the righteous individuals from the Quraish and the evil ones from among the people will follow the evil ones of the Quraish.” Sa‘d(ra) replied, “Indeed, you speak the truth. We are viziers and you are the leaders.” (Musnad Ahmad bin Hanbal, Vol. 1, pp. 158 – 159, Musnad Abi Bakr Siddique, Hadith no. 18, Dar-ul-Haith, Cairo, 1994)
Regarding this incident, in al-Tabaqat-ul-Kubra, it is stated:
“Upon the demise of the Holy Prophet(sa), Hazrat Abu Bakr(ra) sent a message to Hazrat Sa‘d(ra) bin Ubadah that he ought to come and perform the Bai‘at [pledge of allegiance] as everyone had performed the Bai‘at, including the people of his tribe. He replied, ‘By Allah! I will not perform the Bai‘at until I have shot all the arrows in my quiver and until I, along with the people of my tribe who are with me, have fought against you.’” (According to this reference, he refused to perform the Bai’at)
When this news reached Hazrat Abu Bakr(ra), Bashir bin Sa‘d(ra) said, “O Khalifa of the Prophet(sa)! He has rejected and is persistent upon it.” That is, he is persistent in his refusal. “He will not pledge allegiance to you even if he were to be killed. Moreover, he will only be killed once his children and tribesmen are killed along with him. Similarly, they cannot be killed unless the entire tribe of Khazraj is killed; and the tribe of Khazraj can certainly not be killed unless the tribe of Aus is killed. Therefore, you should not advance towards them as the matter has now become clear to people and he cannot cause you any harm.” In other words, the majority of his tribe had pledged allegiance. “Hence, it does not matter if he [i.e., Hazrat Sa‘d(ra)] has refused to do so, for he is alone and has been abandoned by his people.” Hazrat Abu Bakr(ra) accepted the advice of Hazrat Bashir(ra) and left Hazrat Sa‘d(ra) alone.
After this, when Hazrat Umar(ra) was appointed as the Khalifa, one day, he came across Sa‘d(ra) and said, “What do you say, O Sa‘d(ra)?” He replied, “What do you say, O Umar(ra)?” This is a conversation between the two. Hazrat Umar(ra) asked, “Are you the same as you were before?” Sa‘d(ra) replied, “I am the same as before,” i.e., despite the fact that Hazrat Umar(ra) had been elected to the station of Khilafat and many people had pledged their allegiance, however, Hazrat Sa‘d had not done so. Following this, Hazrat Sa‘d(ra) said, “By God! Your companion [i.e., Hazrat Abu Bakr(ra)] was dearer to me than you.” Following this, Hazrat Sa‘d(ra) said, “By God! I have woken up in a state that I do not appreciate you as my neighbour.” Hazrat Umar(ra) replied, “Whoever dislikes the company of his neighbour should move away from him.” Hazrat Sa‘d(ra) replied, “I will not forget these words, and shall move to a neighbourhood that is better than being with you.” This was according to the estimation of Hazrat Sa‘d(ra). A short while later, towards the early part of Hazrat Umar’s(ra) Khilafat, Hazrat Sa‘d(ra) migrated to Syria. (al-Tabaqat-ul-Kubra Li ibn Sa‘d, Vol. 3, Sa‘d bin Ubadah, p. 312, Dar Ihyaa al-Turath al-Arabi, Beirut, Lebanon, 2002)
In relation to Hazrat Sa‘d, there is another narration in which it is stated that he pledged allegiance to Hazrat Abu Bakr(ra). Hence, in Tarikh al-Tabari, it is stated:
وَاتَّبَعَ الْقَوْمُ عَلَى الْبَیْعَۃِ، وَبَایَعَ سَعْدٌ
Meaning, one by one, the entire tribe pledged allegiance to Hazrat Abu Bakr(ra) and Hazrat Sa‘d(ra) also pledged allegiance to him. (Tarikh al-Tabari, Vol. 3, p. 266, Dar-ul-Fikr, Beirut, 2002)
Nevertheless, Hazrat Musleh Maud(ra) has presented various aspects as to why it is important to pledge allegiance to Khilafat, what the status of Khilafat is and what the significance of this act of Hazrat Sa‘d(ra) is. Hazrat Musleh Maud(ra) stated in one of his Friday sermons:
“Qatal also refers to severing one’s ties. After the demise of the Holy Prophet(sa), the companions began to differ in who should be appointed as the Khalifa; the Ansar were of the opinion that it was their due right for Khilafat to remain within them as they were the natives of that area. They said that at the very least, if there was to be a Khalifa from among the Muhajireen, there should also be one from among the Ansar, that is there should be two Khalifas. Banu Hashim were of the opinion that Khilafat was their due right as the Holy Prophet(sa) belonged to their family. Although the Muhajireen were of the opinion that the Khalifa ought to be from among the Quraish, as the people of Arabia would never obey anyone who did not belong to the Quraish. They did not suggest anyone in particular, rather they wished to leave the matter of appointment to an election, i.e., whoever the Muslims chose would be considered the appointed Khalifa of God Almighty. When they expressed this opinion, the Ansar and Banu Hashim agreed to this. However, one companion could not comprehend this matter. This was that very companion, whom the Ansar wanted to elect as the Khalifa. Perhaps he considered this to be an insult to him or he may not have been able to truly understand this matter. In any case, whatever the reason was, he said that he was not prepared to pledge allegiance to Hazrat Abu Bakr(ra).
“In certain books of history, a saying of Hazrat Umar(ra) is recorded in which he said:
اُقْتُلُوْا سَعْدًا
Meaning, ‘Kill Sa‘d,’ however, Hazrat Umar(ra) did not kill him, nor did anyone else. Some expert linguists have said that in his statement, Hazrat Umar(ra) only meant to sever ties with Sa‘d(ra). In other historical sources, it is also stated that Hazrat Sa‘d(ra) would regularly go to the mosque, but would offer his prayers separately and then leave, and no other companion would speak to him. Thus, one interpretation of the phrase ‘Kill Sa‘d’, is to sever ties with him and for everyone to disassociate with him.” (Khutbat-e-Mahmud, Vol. 16, pp. 81-82 – Friday Sermon, 1 February 1935)
Further writing about this incident of Hazrat Sa‘d(ra) bin Ubadah, Hazrat Musleh Maud(ra) further stated in the extract from the sermon quoted:
“In a previous sermon, I mentioned an Ansari Companion and that after the demise of the Holy Prophet(sa), some of the Ansar Companions believed that the Khalifa ought to be chosen from among the Ansar. However, the Muhajireen – especially Hazrat Abu Bakr(ra) – explained to them that this choice would not be beneficial for the Muslim Ummah, because the Muslims would never accept this, i.e., for a Khalifa to be chosen from among the Ansar. Subsequently, the Muhajireen and the Ansar gathered together and mutually agreed that everyone ought to perform the Bai’at [Pledge of Allegiance] at the hands of someone from the Muhajireen. Eventually, they unanimously agreed that this person ought to be Hazrat Abu Bakr(ra).”
It was not possible for everyone to unanimously agree upon one particular individual from among the Ansar. Hazrat Abu Bakr(ra) as well as other companions(ra) explained that this decision would not be beneficial. Nonetheless, it was decided that the Khalifa ought to be chosen from among the Muhajireen and thus, it was unanimously agreed that this should be Hazrat Abu Bakr(ra).
Hazrat Musleh Maud(ra) then further states:
“In that sermon, I said that when Hazrat Sa‘d showed reluctance to perform the Bai‘at, Hazrat Umar(ra) said:
اُقْتُلُوْا سَعْدًا
meaning to kill Sa‘d, however, neither did Hazrat Umar(ra) kill Hazrat Sa‘d(ra) nor did any other companion(ra). In fact, he remained alive until the Khilafat of Hazrat Umar(ra).” As mentioned in one of the previous extracts, Hazrat Sa‘d(ra) remained alive until the Khilafat of Hazrat Umar(ra) and passed away in Syria. “Hazrat Sa‘d(ra) migrated to Syria and passed away there. Scholars of the past have concluded from this that the meaning of Hazrat Umar’s(ra) statement was not to physically kill Hazrat Sa‘d(ra), rather it only meant to sever ties with him. Furthermore, in the Arabic language, qatal – to kill – has many other connotations as well. Despite the fact that in the Urdu language, qatal only means to kill someone, however, when Qatal is used in the Arabic language, it has many other meanings, among which one is to sever ties with someone. From the statement of Hazrat Umar(ra), the grammarians have inferred that Hazrat Umar(ra) did not mean to kill, but rather to sever ties, keep a distance and not to speak with him. Otherwise, if from this he meant to kill him, then why did Hazrat Umar(ra) – who possessed great zeal – not kill Sa‘d himself? Or why did anyone from among the companions not kill him? Hazrat Umar(ra) did not kill him and even though Hazrat Sa‘d(ra) remained alive until his Khilafat, he was not killed. According to some narrations, Hazrat Sa‘d(ra) remained alive even after the Caliphate of Hazrat Umar(ra) and no companion lifted a finger against him.”
Nonetheless, it is evident from this that the meaning of “kill” was only to sever ties and not carry it out in its literal sense. Even though this Companion remained in seclusion away from the other Companions – Hazrat Sa‘d(ra) moved away from everyone – but nobody attacked him.
Hazrat Musleh Maud(ra) further states:
“I presented the example that if one sees a dream in which a person is killed, the interpretation of that dream could be of severing ties or boycotting that individual.” Hazrat Musleh Maud(ra) is referring back to one of his previous sermons. Hazrat Musleh Maud(ra) further continues:
“After the sermon, one of our members mentioned to me that although Sa‘d(ra) did not perform the Bai‘at, yet he was included in all matters of consultation,” i.e., the individual claimed that despite not performing the Bai‘at, Hazrat Abu Bakr(ra) sought his advice on different matters. Hazrat Musleh Maud(ra) then says, “There could only be two reasons why this individual said this regarding Hazrat Sa‘d(ra); either he wished to refute my interpretation (i.e., he rejects the lexical meaning of qatal as mentioned by Hazrat Musleh Maud(ra) and hence assuming that the companions did not sever ties with him), or he thinks that refusing to pledge allegiance to Khilafat is not a significant crime.” The second reason for the aforementioned statement by this individual could be that according to him, refusing to pledge allegiance to Khilafat was not a significant matter, because although Sa‘d(ra) did not perform the Bai‘at, he was still consulted on different matters.
Hazrat Musleh Maud(ra) states:
“A poet once stated:
تَا مَرْد سُخَن نَگُفْتَہ بَاشَد
عَیْب وہُنْرَشْ نَہُفْتَہ بَاشَد
Meaning, a person’s flaws and faults are concealed only until they remain silent.” At times when a person speaks, they unveil their shortcomings. As long as they remain silent, their faults remain concealed, but on occasions they speak ignorantly, thereby uncovering their own shortcomings. Hazrat Musleh Maud(ra) further states,
“The statement of this person, (i.e., the one who inferred that Hazrat Sa‘d(ra) was included in matters of consultation and commented on the sermon of Hazrat Musleh Maud(ra)) indicates that either he wishes to diminish the significance of pledging allegiance to Khilafat, or he wishes to exhibit his knowledge. However, both of these matters are incorrect; to exhibit one’s knowledge will not prove beneficial, because this statement is so far from the truth, that upon hearing this, a wise person would simply be amused. With regard to the lives of the companions(ra), there are three well known books of Islamic history; any event pertaining to the history of the companions(ra) can be found in these books and they are: Tahzeeb al-Tahzeeb, Al Asabah and Usdul Ghabah. All three of them mention that Sa‘d lived the remainder of his life away from the companions(ra) and after migrating to Syria, he passed away there. Furthermore, some lexicons have referred to this incident while discussing the meaning of the word qatal.”
Hazrat Musleh Maud(ra) then states:
“The fact of the matter is that there were sixty or seventy Companions with the name Sa‘d. Among them one of them was Sa‘d(ra) bin Abi Waqas, who was one of the Asharah Mubasharah [ten companions who were given glad tidings of Paradise by the Holy Prophet(sa)], and appointed as Commander and Chief by Hazrat Umar(ra) and was included in all matters of consultation. It seems as if the person who raised this allegation (with reference to the sermon of Hazrat Musleh Maud(ra)), did so out of his ignorance and hearing the name ‘Sa‘d’. He failed to distinguish as to which Sa‘d was being referred to. Instead he immediately passed remarks about my sermon. I was not making reference to Sa‘d(ra) bin Abi Waqas, who was a Muhajir [those who migrated from Mecca], rather the companion I was referring to was from among the Ansar [Muslims native to Medina]. Aside from these two, there were many other companions with the name ‘Sa‘d’; there were approximately sixty or seventy such companions. The Sa‘d I was referring to was Sa‘d(ra) bin Ubadah. In actuality, the Arabs used a limited number of names; often in the same village there would be many people with the same name. If someone wished to find a person, they would call them by his father’s name. For example; they would not use the name Sa‘d or Saeed, rather they would say Sa‘d(ra) bin Ubadah or Sa‘d(ra) bin Abi Waqas. Similarly, if they were unable to locate the person based on their father’s name, they would refer to the person by their rank or status and where this was not possible still, they would then use the name of the individual’s tribe.
“Therefore, among the circles of historians, there has been an extensive debate as regards one particular individual with the name Sa‘d as his name was similar to many other companions by that name. Hence, whenever historians have referenced this name, they have written that they are referring to the ‘Ausi Sa‘d’, or the ‘Khazraji Sa‘d’ [i.e., referring to their tribes]. It is evident that this individual (i.e., the one who criticised or passed these remarks) has misunderstood the different individuals with the same name and has thoughtlessly raised this allegation. Such comments do not serve to increase understanding, rather it serves as a means of unveiling one’s ignorance.”
The Status of a Khalifa and the Importance of Bai‘at
Hazrat Musleh Maud(ra) further writes:
“The status of Khilafat is such that one cannot gain any honour after detaching from it.” Hazrat Musleh Maud(ra) then says referring to the mosque from where he was delivering this sermon – which perhaps was Masjid Aqsa – “I heard Hazrat Khalifatul Masih I(ra) saying, ‘Do you know who the enemy of the first Khilafa was?’ Answering this question himself, Hazrat Khalifatul Masih I(ra) says, ‘Read the Quran and you will come to know that the first enemy was Iblis. Allah the Almighty appointed Adam as the Khalifa (vicegerent) and his enemy was Iblis.’ Hazrat Khalifatul Masih I(ra) then said, ‘I am also a Khalifa, and whoever is my enemy is [a manifestation of] Iblis.’”
Hazrat Musleh Maud(ra) then says:
“There is no doubt that a Khalifa is not a ma‘moor. However, it is not necessary that this should always be the case in that he is not a ma‘moor . Hazrat Adam(as) was in fact a ma‘moor and also Khalifa. Hazrat Daud(as) was a ma‘moor and also a Khalifa. The Promised Messiah(as) was a ma‘moor and also a Khalifa. Every prophet is a ma‘moor as well as being a Khalifa of God. Just as every individual is a Khalifa from one aspect, similarly, prophets are also Khulafa. Although there are also some Khulafa who are not ma‘moor, however there is no difference between them and the prophets in respect to demonstrating obedience towards them. It is necessary to display obedience in the same way to the Khalifa as it is shown to a prophet. Indeed, there is a clear distinction in the obedience shown to both, and that is one must show obedience to a prophet because he is the focal point of Divine revelation and purity. However, obedience to a Khalifa is not for the reason that he is the focal point of Divine revelation and purity [in the same rank as a prophet]. Obedience is necessary to a Khalifa because he is the one who has been appointed as a focal point to disseminate and further propagate the revelation brought by the prophet (i.e., a Khalifa is the one who propagates the revelation of a prophet and to further the system established by the prophet). This is why the wise have said that Prophets receive Ismat-e-Kubra whilst the Khalifas receive Ismat-e-Sughra.”
Hazrat Musleh Maud(ra) then says:
“From this very pulpit in this very mosque, on a Friday, (where Hazrat Musleh Maud(ra) was delivering the sermon at the time in Qadian) I heard directly from Hazrat Khalifatul Masih I(ra) who said, ‘You cannot disobey me based on any personal fault you find in me (if one were to find a fault in a personal matter that does not mean that one can disobey the Khalifa). This can never be the case. You can never turn away from the obedience Allah the Almighty has ordained essential for you to display. Indeed, the task for which I have been appointed is something else; and that is to establish and uphold the nizam, and thus obedience to me is necessary and obligatory.’ It is the Divine Way that the Prophets do have natural human weaknesses, and this was done to differentiate between God’s Unity and Prophethood and God does not interfere with that. This was necessary also for the training of the people, for instance, take the example of the sajda-e-sahav, which one performs if they inadvertently make a mistake [in prayer]. Thus, through this, the practical application of the sajda-e-sahav was demonstrated before the Ummah. Therefore, this is such a mistake which even prophets can make. The Holy Prophet(sa) also made an inadvertent error [during prayers] and then performed the sajda-e-sahav.’”
Hazrat Musleh Maud(ra) further states:
“All the actions of Prophets are safeguarded by Allah the Almighty. With regard to the Khulafa, Allah the Almighty safeguards all their actions which they perform to progress the system established by the Prophet. A Khalifa will never make such a mistake that will harm the Jama‘at or which will convert victory into defeat for Islam. Or if they ever do commit such a mistake they will immediately rectify it and will not continue with it. Allah the Almighty demonstrates His support and protection to all those actions of the Khalifa which are done to further Islam and strengthen the nizam established to achieve this progress. Even if the Khalifa ever commits an error, Allah the Almighty has made it His own responsibility to rectify it. In short, the Khalifa is not responsible for his actions in relation to the nizam, rather God Himself is responsible. This is why it is said that Allah the Almighty appoints the Khalifa Himself. However, this does not mean that the Khalifa cannot make a mistake. What this signifies is that Allah the Almighty rectifies any mistakes through the person of the Khalifa. Or, alternatively Allah the Almighty ensures that no negative effect results from any error made by the Khalifa. If through God’s Wisdom a situation ever arises where apparently the Khalifa commits an error which may be harmful to the Jama‘at and there is a threat that it could lead to decline instead of progress, Allah the Almighty manifests hidden means and He converts any potential harmful effects into means of progress and success. This Unseen wisdom would become manifest as to why the Khalifa inadvertently erred in the first place. Prophets, however, possess both forms of protection, in other words Ismat-e-Kubra and Ismat-e-Sughra. Prophets are the centre of the system of spreading the message of God, the perfect reflection of Divine revelation as well as the perfect embodiment of righteousness. From this one should not infer that it is not necessary for every Khalifa to be the perfect embodiment of righteousness, and although it is possible that in terms of righteous deeds their status can be below that of other saints of God but even then it is only in a particular aspect of a righteous deed. Thus, where it is possible that there are such Khalifas who are the perfect embodiment of righteousness as well the centre of spreading the message, there may be Khalifas who are lesser in status than others in righteousness [but only in relation to a particular aspect of a righteous deed] but higher in rank in administrative capability and running the system of spreading the message. In any case, it is necessary in all circumstances to obey them because the system is linked to the siyasat of the Jama‘at.”
Administrative Structure of the Jama‘at
Some people will immediately be startled when hearing the words “Siyasat [politics] of the Jama‘at” and would be curious as to what this infers. What does the term siyasat [politics] mean in this context? In our general use of the word, we refer to “politics” in a negative connotation. This is partly caused by politicians who have caused the word “politics” to hold a terrible reputation. It has come to signify causing havoc, damage, harm or to not work in an honest manner. In truth the lexicons describe the word “politics” to mean properly administering a system. Another meaning is to employ reason and wisdom when implementing something, to ensure a system is in place to prevent evil is another connotation, to use reason and wisdom to carry out something, and to have the ability to solve international matters in the correct manner are included in the connotation of “politics”.
In short, this word holds all manners of positive meanings, however as I have said, regrettably we have forgotten its true meanings due to the misconduct of politicians and instead derive negative meanings from this word due to our misdeeds. In any case, Hazrat Musleh Maud(ra) used the word ‘politics’ for its positive connotations here. It signifies the wisdom, understanding, intelligence, acumen and capabilities required to properly operate a system.
Hazrat Musleh Maud(ra) further says:
“Since the nizam [administrative structure of the Jama‘at] is closely associated with the implementation of Jama‘at principles, that is why one of the foremost attributes of the Khulafa is that they uphold and implement the administration.”
Hazrat Musleh Maud(ra) then further elaborates:
“At the same time, it is necessary that they ensure the establishment of faith and to spread its understanding.” The Khalifa is responsible for running the administration of the Jama‘at as well as ensuring the principles that strengthen and establish the faith are implemented. For this reason, where God Almighty has mentioned the institution of Khilafat in the Holy Quran, He has stated the following:
وَلَیُمَکِّنَنَّ لَھُمْ دِیْنَھُمُ الَّذِی ارْتَضٰی لَھُمْ
That is God Almighty will surely establish for them their faith and ensure it prevails throughout the world. Thus, the manner in which the faith is presented by the Khulafa is safeguarded by God Almighty, however this is Hifazat-e-Sughrah.”
Prophets and Khalifa can seek Advice from Others
Hazrat Musleh Maud(ra) states:
“They [i.e., the Khulafa] can err in minor and supplementary matters relating to faith and Khulafa can disagree with one another, however they are relating to extremely inconsequential matters. For example, in some matters Hazrat Abu Bakr(ra) held a different opinion to Hazrat Umar(ra).” In fact, up to this day, the Muslim Ummah cannot agree upon some of these matters. “This disagreement is related to minor and supplementary matters of faith. There can never be any disagreement regarding the fundamental principles of faith. On the contrary, they – i.e., the Khulafa – will always unanimously agree on such principles as they are the guides and leaders who bestow light to the world.
Thus, if one believes that a person who has failed to do the Bai‘at can be of the same rank as the one who has done the Bai‘at, then such an individual has not truly understood the significance of the Bai‘at nor the nizam. In regard to seeking consultation, one must remember that it is possible that one can seek consultation from an expert in their respective field, who does not share the same faith as them. The Promised Messiah(as) appointed an Englishman as his lawyer during a trial. However, this certainly does not mean that he sought consultation from him in matters regarding prophethood. On the occasion of the Battle of Ahzab, the Holy Prophet(sa) took advice from Hazrat Salman Farsi(ra) and asked what the people of his country did at times of battle. Hazrat Salman Farsi(ra) replied that in their country they would dig a trench. The Holy Prophet(sa) found this to be excellent advice and thus a trench was dug, which is why the battle is famously known as the Battle of the Ditch. However, despite his advice, we cannot say that Hazrat Salman Farsi(ra) had greater skill and knowledge than the Holy Prophet(sa) in the art of battle. There is no comparison to the feats and achievements of the Holy Prophet(sa) and those of Hazrat Salman Farsi(ra), in fact he was never appointed as the commander-in-chief of an army during any era of the Khulafa, even though he lived to an advanced age. Therefore, there is no harm in seeking advice from an expert, even if they belong to a different religion.”
Speaking about himself, Hazrat Musleh Maud(ra) states, “Once I was ill and consulted some English doctors, however this does not mean that I seek advice from them in matters pertaining to Khilafat, or that I consider them to be of the same rank as the companions(ra) of the Promised Messiah(as). Indeed, I consult the companions(ra), however this certainly does not mean that seeking advice from a non-Muslim is of equal significance as taking advice from the companions(ra). In fact, the companions(ra) hold a much loftier rank.”
Hazrat Musleh Maud(ra) further states:
“Seeking advice from them [i.e., the doctors] was only in relation to matters of medicine (Hazrat Musleh Maud(ra) took advice from them in regard to a particular field of study or in regards to a specific matter). Therefore, even if it were proven that Sa‘d(ra) bin Ubadah was consulted in regard to a secular matter in which he held expertise in, however even then it cannot be said that he would be part of the consultations. No authentic narration can be found regarding him in which it states that he was involved in consultations. In fact, the majority of narrations state that he migrated from Medina towards the region of Syria. In the view of the companions(ra), he had completely detached himself from the Markaz [headquarters of Islam]. Hence, it is mentioned that the companions(ra) would state that the angels or the Jinn had caused him to die and from this it seems that the companions(ra) did not describe his demise in a positive sense because although every soul is taken by angels, however for them to specifically mention angels and the Jinn in this manner signifies that God Almighty caused his demise owing to a particular Divine Decree of His so that he could not be the cause of any division or discord.”
In other words, he was among the Badri companions(ra) after all and so was caused to die, lest he would be guilty of hypocrisy, opposition or any other such act which would consequently dishonour his status. In any case, he separated himself from the others.
Hazrat Musleh Maud(ra) further mentions:
“All of these narrations reveal that the companions(ra) no longer held him with the same esteem and honour as they previously did due to the rank that he once attained. Moreover, it also shows that the companions(ra) were not happy with him, otherwise why would they say that the angels or the Jinn had caused his demise? In fact, upon his demise they used even stronger words than this which I do not wish to repeat. Therefore, to claim that one can maintain their rank and status without performing the Bai‘at of the Khalifa and adhering to the nizam of Islam is completely contrary to the events [from the history of Islam] and the teachings of Islam. Those who entertain such thoughts have in fact completely failed to understand the true concept of Bai‘at.” (Khutbat-e-Mahmud, Vol. 16, pp. 95-101 – Friday Sermon, 8 February 1935)
Demise
Hazrat Sa‘d(ra) bin Ubadah passed away in Horan in Syria, almost two and half years after Hazrat Umar(ra) had been elected as the Khalifa. According to Allama ibn Hajjar Asqalani, he passed away in Busra, a town situated in Syria and was the first town conquered by the Muslims in Syria. There is another narration which states how the people of Medina learnt about his demise. It states that in the intense heat of the afternoon, some of the boys who were jumping into the wells of Bi‘r-e-Munabbah or Bi‘r-e-Sakan, heard someone say:
قَدْ قَتَلْنَا سَیِّدَ الْخَزْرَجِ سَعْدَ بْنَ عُبَادَہ
وَرَمَیْنَاہُ بِسَھْمَیْنِ فَلَمْ نُخْطِ فُؤَادَہ
“We have killed Sa‘d(ra) bin Ubadah, chieftain of the Khazraj. We shot two arrows aiming for his heart, which did not fail to strike their target.”
The boys became frightened and could never forget that day. The people found his body the very same day he passed away. Sa‘d(ra) was sitting answering the call of nature when he was killed and died straight away.
Hazrat Sa‘d(ra) passed away during the Khilafat of Hazrat Umar(ra), however there are varying opinions regarding the exact year of his demise. According to some, he passed away in 14 AH while others state 15 AH and 16 AH as well. Hazrat Sa‘d(ra) grave is located in a village called Manaiha which is situated in the southern area close to Damascus. (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 423, Sa‘d(ra) bin Ubadah Dar-ul-Kutub al-Ilmiyyah, Beirut, Lebanon, 2012) (Al-Isaba Fi Tamyeez al-Sahaba, Vol. 3, p. 56, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2005) (al-Isti‘ab Fi Ma‘rifat al-Sahaab, Vol. 42 p. 164, ar-ul-Kutub al-Ilmiyyah, Beirut, Lebanon, 2002)