(Friday Sermon - June 7, 2019 )

Background

Hazrat Zaid’s^(ra) father’s name has been mentioned as Haritha bin Sharaheel as well as Haritha bin Shurahbeel. The name of his mother was Sauda bint Tha‘labah. Hazrat Zaid^(ra) belonged to the tribe of Banu Quza‘ah, which was a most respected tribe in Yemen. Hazrat Zaid^(ra) was young when his mother took him to her village. There, some riders from the tribe of Banu Qain were passing by. They set up their camp during the journey and picked up Zaid, who at the time was still a child, from their camp. They made him their slave and sold him in the market of Ukaaz to Hakim bin Hizam for 400 dirhams. Subsequently, Hakim bin Hizam presented Hazrat Zaid^(ra) to his maternal aunt, Hazrat Khadija bint Khuwailid^(ra). Following this, Hazrat Khadija^(ra) gave Hazrat Zaid^(ra) to the Holy Prophet^(sa) along with all of her other slaves. (Al-Sirat al-Nabawiyyah li Ibn Hisham, p. 188, Dhikrul Islam Zaid Thaniyan, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001) (Siyar al-Sahabah, Vol. 2, p. 165, Hazrat Zaid bin Haritha, Dar Ishaat, Karachi)

According to one narration, when Hazrat Zaid^(ra) was purchased and brought to Mecca, he was only eight years old. (Umdatul Qari Sharh Sahih al-Bukhari, Kitabul Jana’iz, Bab man Jalsa indal musibah yu’rafu fil Huzn, Vol. 8, p. 94, Darul Fikr, Beirut)

Guardianship of the Holy Prophet^(sa)

The father of Hazrat Zaid^(ra), Haritha, was extremely upset over losing him. A short while later, some men from the Banu Kalb tribe came to Mecca in order to perform Hajj. There, they recognised Hazrat Zaid^(ra). Hazrat Zaid^(ra) asked them to tell his family that he was living with a respected family of Banu Muad near the Holy Ka‘bah. Therefore, they did not need to worry. The people of Banu Kalb went to his father and informed him about this. He responded by saying, “I swear by the Lord of the Ka‘bah! Was that my son?” When people shared the details of his appearance with Haritha (Hazrat Zaid’s^(ra) father), he left for Mecca with Hazrat Zaid’s^(ra) paternal Uncle. In Mecca, they arrived before the Holy Prophet^(sa) and offered Fidya (expiation) in order to acquire the freedom of Hazrat Zaid^(ra). The Holy Prophet^(sa) called for Hazrat Zaid^(ra) and sought his opinion regarding this matter. Hazrat Zaid^(ra) refused to return home with his father and paternal uncle. (Sair al-Sahabah, Vol. 2, pp. 165-168, Hazrat Zaid bin Haritha, Dar Isha’at, Karachi)

Hazrat Musleh Maud^(ra) has detailed this incident in the following manner:

“When Hazrat Khadija^(ra) married the Holy Prophet^(sa), she realised in the future when the Holy Prophet^(sa) might need something, he will have to ask her for it as she was very well off and he was not. She thought that perhaps the Holy Prophet^(sa) will be reluctant in asking. Hazrat Khadija^(ra) was an extremely wise woman and knew that it would make things very difficult. Since she was a very intelligent and wise woman, she decided that if she offered her entire wealth to the Holy Prophet^(sa), this will resolve the issue and the Holy Prophet^(sa) would be able to spend from it as he wished. Hence, only a few days had passed after their marriage that Hazrat Khadija^(ra) said to the Holy Prophet^(sa), ‘I would like to humbly submit a proposal before you with your permission.’ The Holy Prophet^(sa) stated, ‘What is your proposal?’ Hazrat Khadija^(ra) responded, ‘I have decided to present you with all my wealth and slaves so that everything becomes yours. I would be delighted and fortunate if you would accept this.’ Upon hearing this, the Holy Prophet^(sa) stated, ‘Khadija, have you carefully reflected upon this idea before making this decision? If you give me all your wealth, then it will become mine and will no longer be in your possession.’ Hazrat Khadija^(ra) stated, ‘I have given this idea much thought before presenting it to you and I have decided that this is the best manner to live a peaceful life.’ The Holy Prophet^(sa) stated, ‘Think about this once more.’ Hazrat Khadija^(ra) responded, ‘Indeed! I have given this much thought.’ The Holy Prophet^(sa) stated, ‘If this is your final decision and you have presented me with all your wealth and slaves, then know that I do not take pleasure in calling another human being like myself, my slave. Firstly, I would like to free all the slaves.’ Hazrat Khadija^(ra) stated, ‘All this wealth is now yours. You may spend it as you wish.’ The Holy Prophet^(sa) was delighted to hear this. He went outside towards the Ka‘bah and announced, ‘Khadija has presented me with all her wealth and her slaves. I now free all her slaves.’”

Hazrat Musleh Maud^(ra) further writes that nowadays, if someone receives wealth, they might consider purchasing a car, constructing a large house, or travelling across Europe.

In fact, these days I have noticed that in certain cases even if the wife decides to give all her wealth to her husband then not only does he spend it on fulfilling his personal desires, in fact, he also refuses to fulfil the due rights of his wife. Women in such cases feel helpless and the men think that now that they have acquired her wealth, they can treat her like a slave. However, the status and lofty vision of the Holy Prophet^(sa) was such that the wealth ought to be spent in the way of God Almighty and for the propagation of faith and that the slavery of human beings should be completely abolished. In any case, his desire to free slaves was embedded in the question that why should those human beings like him who possess intellect and sense just like him should live their lives in bondage? This notion of the Holy Prophet^(sa) at the time was not only considered strange in Arabia but the entire world. However, the Holy Prophet^(sa) openly announced this and displayed incredible generosity upon receiving the wealth.

When the Holy Prophet^(sa) made the announcement that he had freed all the slaves and they all went their ways, it was only Zaid bin Haritha^(ra) – who was later known as his son – who approached him and said, “You have freed me, but I do not wish to be freed. My only desire is to remain with you.” The Holy Prophet^(sa) insisted that he return to his homeland and meet his relatives as he was now free. However, Hazrat Zaid^(ra) replied to the Holy Prophet^(sa), “You are dearest to me due to the love and sincerity I have witnessed in you.” Zaid^(ra) belonged to a wealthy family but was abducted at a young age and sold off. In this way, he was taken from place to place until he eventually ended up at the house of Hazrat Khadija^(ra). His father and uncle were very worried for him and went out in search of him.

When they discovered that he was in Rome, they travelled there. When they reached there, they found out that he was now in Arabia. When they reached Arabia, they learnt that he was in Mecca. When they came to Mecca, they found out that he was with the Holy Prophet^(sa).

They went to the Holy Prophet^(sa) and said, “We have come to you having heard of your nobility and generosity. Our son is a slave of yours and we are ready to meet whatever price you ask in order to free him. His mother is elderly and has lost her sight as a result of the constant weeping caused by this affliction. It will be much appreciated if you accept the asked price and free him.” The Holy Prophet^(sa) said, “Your son is no longer my slave, I have already freed him.” He then called Zaid^(ra) telling him that his father and uncle had come to take him, that his mother was old and had become blind from all the crying and that since he had already freed him, he was now no longer his slave and could go.

Hazrat Zaid^(ra) answered, “You may have freed me, but I do not want to be freed and consider myself your slave.” The Holy Prophet^(sa) again said that his mother was suffering and his father and uncle have journeyed so far and been through many tribulations to retrieve him, therefore he must go with them. Zaid’s father and uncle also tried their best to convince him, yet Hazrat Zaid^(ra) refused to leave with them, saying, “You may be my father and uncle and you may hold me dear to you, however the relationship I have developed with the Holy Prophet^(sa) cannot now be broken. It pains me to hear that my mother is in great agony, but I cannot live away from him (i.e. the Holy Prophet^(sa)).”

On the one hand was the pain his mother was feeling, but this pain would be far beyond that. When Zaid had said all this to the Holy Prophet^(sa), the Holy Prophet^(sa) went to the Ka’bah and announced, “Due to the love and affection Zaid has expressed, from today Zaid shall be [known as] my son”. Having heard this, Zaid’s father and uncle were overjoyed and left jubilantly as they had seen him living his life in great ease and comfort. Thus, proof of Muhammad’s (sa) perfect morals is that when Zaid^(ra) expressed his loyalty [to him], the Holy Prophet^(sa) demonstrated extraordinary kindness. (Tafsir-e-Kabir, Vol. 10, pp. 334-335)

The details of this particular incident are mentioned in Sirat Khatamun-Nabiyyin. It states that when Zaid’s father and uncle came to take him, the Holy Prophet^(sa) said to him:

“‘If you wish to leave with them, I gladly give you permission to do so.’ ‘I shall not leave you on any account,’ answered Zaid; ‘To me, you are far dearer than my own uncle or father.’ Zaid’s father responded with great anger and grief, ‘What? Do you give preference to a life of slavery over that of freedom?’ ‘Yes,’ responded Zaid, ‘For I have witnessed such virtues in him as now, I can give preference to none above him.’

When the Holy Prophet^(sa) heard this response he immediately stood up and took Zaid to the Ka‘bah and announced in a loud voice, ‘O People! Remain witness that as of this day I free Zaid and make him my son. He shall be my heir and I shall be his.’ When Zaid’s uncle and father observed this sight, they were astounded. They happily left Zaid with Muhammad^(sa). Since then, Zaid bin Haritha became known as Zaid bin Muhammad. However, after the Hijrah, God revealed a commandment that it is unlawful to take an adopted child as an actual son. Upon this, Zaid was once again given his original name, Zaid bin Haritha. Nonetheless, the loving conduct of the ever-loyal Muhammad^(sa) remained unaltered with this ever-sincere servant, rather, it increased day after day. After the demise of Zaid, the Holy Prophet^(sa) extended the same graciousness and love to his son Usama bin Zaid^(ra) who was born of Ummi Aiman(ra), a servant of the Prophet^(sa). In addition to the honourable distinctions of Zaid^(ra), one is that among all the companions of the Prophet^(sa), only his name is specifically mentioned in the Holy Quran.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad(ra), pp. 110-111)

In another narration, Hazrat Jablah^(ra) – the elder brother of Hazrat Zaid^(ra) – is reported to have said, “I went to the Holy Prophet^(sa) and requested him to send Zaid with me.” The Holy Prophet^(sa) replied, ‘Your brother stands before you, if he wishes to leave I will not stop him from doing so.’ At this Zaid^(ra) said, ‘O Messenger(sa) of Allah! I will never give anyone preference over you.’ Hazrat Jablah^(ra) stated that in hindsight, Hazrat Zaid’s judgement was more accurate than his own.” (Kanzul Ummal, Vol. 13, p. 397, Bab Fada’il al-Sahabah, Zaid bin Haritha, Hadith 37065, Muassisah al-Risalah, Beirut, 1985)

With regard to Hazrat Jablah^(ra) there is another narration. Hazrat Jablah^(ra) – who was older than Zaid – was once asked who from among the two brothers was older. Hazrat Jablah^(ra)replied, “Zaid is older than me, but I was born before him.” He meant that since Hazrat Zaid^(ra) had accepted Islam before him, therefore he held a greater rank. (Al-Raud al-Anf Fi Sharh al-Sirat al-Nabawiyyah Li ibn Hisham, Vol. 3, p. 19, Islam Zaid, Dar-ul-Kutub al-Hadithah)

Hazrat Abdullah bin Umar^(ra) narrates, “We would call Zaid bin Haritha, the freed slave of the Holy Prophet^(sa), ‘Zaid bin Muhammad’, until the following verse was revealed:

اُدۡعُوۡہُمۡ لِاٰبَآئِہِمۡ ہُوَ اَقۡسَطُ عِنۡدَ اللہِ

“Call them by the names of their fathers. That is more equitable in the sight of Allah” (Surah al-Ahzab, Ch.33: V.6) (Sahih Bukhari, Kitab al-Tafsir, Bab Ud’uhum lu abaa’ihim huwa aqsatu ‘indAllah, Hadith 4782)

The Holy Prophet’s (sa) Love for Hazrat Zaid^(ra)

Hazrat Bara^(ra) narrates that the Holy Prophet^(sa) said to Zaid:

اَنْتَ اَخُوْنَا وَ مَوْلَانَا

Meaning, “You are our brother and friend.” (Sahih Bukhari, Vol. 7, Kitab Fadail Ashab al-Nabi, Bab Manaqib Zaid bin Haritha Maula al-Nabi, Nazarat Ishaat)

In another narration, the Holy Prophet^(sa) is reported to have said the following words:

یَا زَیْدُ اَنْتَ مَوْلَایَ وَمِنِّیْ وَاِلَیَّ وَاَحَبُّ النَّاسِ اِلَیَّ

“O Zaid! My friend, you and I are like one of the same persons. You are dearer to me than all other people.” (Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 2, p. 497, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1995)

Hazrat Ibn-e-Umar^(ra) narrates:

“Hazrat Umar^(ra) set an allowance for Hazrat Usama bin Zaid^(ra) which was more than what I received.”  Hazrat Umar’s son is narrating this incident that Usama, who was the son of Zaid, was given an allowance which was more than his own. “I asked the reason for why his allowance was more. Hazrat Umar^(ra) replied, ‘Usama, the son of Zaid, was dearer to the Holy Prophet^(sa) than you and your father.’” In other words, Hazrat Umar^(ra) is referring to himself that Hazrat Zaid^(ra) was dearer to the Holy Prophet^(sa) than himself. (Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 2, p. 497, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1995)

Among the First to Accept Islam

Hazrat Ali^(ra) narrates,

“Hazrat Zaid bin Haritha^(ra), who was the freed slave of the Holy Prophet^(sa), was the first from among the men to accept the Holy Prophet^(sa) and offered prayers.” (Kanzul Ummal,Vol. 13, p. 397, Bab Fada’il al-Sahabah, Zaid bin Haritha, Hadith 37063, Mu’assisah al-Risalah, Beirut, 1985)

Elaborating on this, Hazrat Musleh Maud^(ra) says:

“The Holy Prophet^(sa) was granted followers from all backgrounds. Uthman, Talha and Zubair were from the elite families of Mecca. If someone was to raise the allegation that only lowly and people from modest backgrounds had accepted the Holy Prophet^(sa), then Uthman, Talha and Zubair were ready to answer such an allegation as they belonged to noble families. In contrast, if one was to raise the allegation that the Holy Prophet^(sa) had gathered a few noble men around him and not many had accepted him from among the poor – who numbered more than the upper class – then Zaid and Bilal etc. would arise in response to this. If then one was to claim that only youths had accepted him and they are naïve, people could respond by saying that Hazrat Abu Bakr^(ra) was not a youth nor was he naïve or inexperienced; how did he manage to accept the Holy Prophet^(sa)? In short, they would raise every sort of allegation against the Holy Prophet^(sa), however, each one of his companions was a living proof to reply to those allegations. This was a great blessing from God Almighty that was granted to the Holy Prophet^(sa). Whilst mentioning this God Almighty states:

وَوَضَعْنَا عَنْکَ وِزْرَکَ الَّذِیْ اَنْقَضَ ظَھْرَکَ

meaning, ‘O Muhammad! Can the world not see that the provisions that the world relies upon to succeed have been granted to you. If the world succeeds through the sacrifice offered by youths, then you have been granted youths with the same temperament. If the world succeeds due to the intellect of mature individuals, then they have also been granted to you. If it is affluent and those belonging to influential families that are needed to defeat the world, then they are already with you. If success is achieved in the world through sacrifice and devotion of the ordinary people then these servants of yours devotedly follow you everywhere. Thus, how can it be possible then for you to fail and the Meccans triumph over you.’

Therefore,

وَوَضَعْنَا عَنْکَ وِزْرَکَ الَّذِیْ اَنْقَضَ ظَھْرَکَ

Means, “And we removed from thee thy burden. Which had well-nigh broken thy back.”

In other words, when the Holy Prophet^(sa) looked at the task ahead, he was anxious as to how it would be possible to fulfil the task. However, in just a matter of a single day, God Almighty granted him five helpers. He granted him Abu Bakr^(ra), Khadija^(ra), Ali^(ra), Zaid^(ra) and Waraqa bin Naufal to serve as a strong pillar to support the religion of Islam. Thus, they all helped to shoulder the burden which was on the Holy Prophet^(sa). (Tafsir-e-Kabir, Vol. 9, p. 140)

Hazrat Musleh Maud^(ra) states:

“Four people who had a strong relation with the Holy Prophet^(sa) accepted him, i.e. his wife, Khadija^(ra), his paternal cousin, Ali^(ra), his freed slave, Zaid^(ra) and his friend, Abu Bakr^(ra). At the time, the only proof they had for their faith was that all those close to him affirmed that the Holy Prophet^(sa) always spoke the truth.” (Daura-e-Europe, Anwarul Ulum, Vol. 8, p. 543)

In relation to Hazrat Zaid’s acceptance of Islam, Hazrat Mirza Bashir Ahmad Sahib^(ra) writes:

“When the Holy Prophet^(sa) began the propagation of his mission, the first to believe was Hazrat Khadija^(ra), who did not hesitate, even for a moment. There is a discord among historians in reference to who the first convert among the men was after Hazrat Khadija^(ra). Some name Hazrat Abu Bakr Abdullah bin Abi Quhafah^(ra) while others say Hazrat Ali^(ra), whose age, at that time, was only ten years. Others assert that the freed slave of the Holy Prophet^(sa), Hazrat Zaid bin Haritha^(ra) was the first one to embrace Islam. However, to us, this argument is useless. Hazrat Ali^(ra) and Zaid bin Haritha^(ra) were among the house-folk of the Holy Prophet^(sa) and lived with him as his own children. They were to follow whatever was said by the Holy Prophet^(sa), as a matter of fact, no verbal declaration was necessary. Thus, their names need not be included. Among the rest, Hazrat Abu Bakr^(ra) is unanimously accepted as the first and foremost in his acceptance of Islam.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), p. 121)

In other words, he was the first to accept Islam amongst those who were of a mature age. In fact, the standard of considering one intellectual and wise which is generally perceived today, even the children of those days were of this level, Masha-Allah. However, Hazrat Abu Bakr^(ra) was the first to accept Islam amongst those of a more experienced and mature age. Thus, these were the four individuals, three men and one woman, who accepted the Holy Prophet^(sa) and held a lofty rank.

Journey to Ta‘if With the Holy Prophet^(sa)

In this regard, Hazrat Musleh Maud^(ra) states:

“Hazrat Zaid^(ra) accompanied the Holy Prophet^(sa) during the journey to Ta‘if. Ta‘if is a city situated approximately 36 miles southeast of Mecca. It is an area extremely rich and lush in its vegetation and raisins of a very high-quality grow in that area and the people of the Thaqif tribe lived there.” (Mu’jamul Buldan, Vol. 3, p. 241, Lughaat al-Hadith, Vol. 3, p. 46, Kitab Faa)

After the demise of Hazrat Abu Talib^(ra), the Quraish once again began to perpetrate cruelties against the Holy Prophet^(sa). The Holy Prophet^(sa) travelled to the area of Ta‘if and was accompanied by Hazrat Zaid bin Haritha^(ra). This took place in 10 Nabawi towards the end of the month of Shawal. The Holy Prophet^(sa) stayed in Ta‘if for up to ten days and during this time, he met all the leaders of Ta‘if, but no one accepted his message. However, when the elders feared that perhaps the youth and the general public may accept the Holy Prophet’s (sa) message, they said, ‘O Muhammad^(sa)! Leave our town and live in the area where your message has been accepted.’ Thereafter, they incited some of the mischievous youth of the area to go after and attack the Holy Prophet^(sa), who began to pelt stones at the Holy Prophet and both his feet began to bleed profusely. Hazrat Zaid bin Haritha^(ra) would try and put himself in front of the stones that were aimed at the Holy Prophet^(sa) and sustained several wounds to his head.” (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 1, p. 165, Dhikr Sabab Khuruj Rasulillahsa ilaa Ta’if, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

(Friday Sermon - June 14, 2019 )

With regard to the journey to Ta‘if undertaken by the Holy Prophet^(sa), which Hazrat Sahibzada Mirza Bashir Ahmad Sahib^(ra) has written in Sirat Khatamun-Nabiyyin:

“When the Holy Prophet^(sa) came out from the Valley of Abu Talib, he travelled to Ta‘if. When the ban was lifted, and the Holy Prophet^(sa) found a sort of freedom in his movements, he decided to visit Ta‘if and invite its people to Islam. Ta‘if is a famous place situated forty miles to the southeast of Mecca. During this era, it was home to the Banu Thaqif. Putting aside the speciality of the Ka‘bah, Ta‘if  was recognised equal to Mecca and many eminent, influential and affluent people resided there. The people of Mecca themselves admitted to this importance of Ta‘if . As such, it was Mecca itself that said:

لَوۡ لَا نُزِّلَ ہٰذَا الۡقُرۡاٰنُ عَلٰی رَجُلٍ مِّنَ الۡقَرۡیَتَیۡنِ عَظِیۡمٍ

“Meaning, ‘Why has not this Quran from God been sent to some great man of Makkah or Ta‘if?’ [Surah al-Zukhruf, Ch.43: V.32]

“Therefore, in Shawwal of 10 Nabawi, the Holy Prophet^(sa) took a journey to Ta‘if by himself. On the authority of other narrations, Zaid bin Haritha^(ra) also accompanied him. Upon his arrival, the Holy Prophet^(sa) remained there for ten days and one after another, he met with many chieftains, but like Mecca, it was not in the destiny of this city to accept Islam either. Therefore, all of them refused; as a matter of fact they mocked the Holy Prophet^(sa). At last, the Holy Prophet (sa )approached the grand chieftain of Ta‘if named Abdu Yalail and invited him to Islam, he also refused, rather, in a manner of mockery he said, ‘If you are truthful, then I have not the strength to speak to you, and if you are a liar, then to speak to you is useless.’ Then, concerned that the youngsters of the city may become influenced by the Holy Prophet^(sa), he said, ‘It is best that you leave this place, for there is nobody here who is willing to listen to you.’ After this, the evil man had the miscreants of the city start off behind the Holy Prophet^(sa). “When he left the city, this rabble chased the Holy Prophet^(sa) and began to bombard him with rocks, due to which the entire body of the Holy Prophet^(sa) became drenched in blood. (According to another narration, Zaid bin Haritha^(ra), who was with the Holy Prophet^(sa), was also hit with rocks when he would try to stop them.) These people pursued the Holy Prophet^(sa) for three miles, more or less, and cursed at him and threw stones at him continuously.

“At a distance of three miles from Ta’if, there was an orchard, which belonged to a chieftain of Mecca named Utbah bin Rabi‘a. The Holy Prophet^(sa) took refuge in this orchard, and his ruthless enemies returned exhausted. Standing beneath a shadow, the Holy Prophet^(sa) prayed before Allah in the following words:

اَللّٰھُمَّ اِلَیْکَ اَشْکُوْ ضُعْفَ قُوَّتِیْ وَ قِلَّۃَ حِیْلَتِیْ وَھَوَانِیْ عَلَی النَّاسِ۔ اَللّٰھُمَّ یَااَرْحَمَ الرَّاحِمِیْنَ اَنْتَ رَبُّ الْمُسْتَضْعَفِیْنَ وَاَنْتَ رَبِّی

“Meaning, ‘O My Lord, I complain to you of my helplessness and my inability and my helplessness before the people. O My God, You are the most merciful, for You are the guardian and protector of the feeble and helpless – You are my Lord. I seek refuge in the light of Your countenance. It is You Who dispels all darkness and it is You Who bestows the inheritance of favour in this world and in the next.’

“At this time, Utbah and Shaibah were in their garden. When they saw the Holy Prophet^(sa) in this state, perhaps moved by emotions of near or far relations, or perhaps national responsibility, they sent the Holy Prophet^(sa) a tray of grapes in the hand of their Christian slave named Addas. The Holy Prophet^(sa) took them and addressed Addas saying, ‘Where are you from and which religion do you follow?’ ‘I am from Nineveh,’ responded Addas, ‘and a Christian.’ The Holy Prophet^(sa) enquired, ‘The same Nineveh, which was home to the righteous servant of God, Jonah^(as) son of Matthew?’ ‘Yes,’ responded Addas, ‘but how are you aware of Jonah^(as)?’ ‘He was my brother,’ said the Holy Prophet^(sa), ‘for he was a prophet of Allah, and I am also a prophet of Allah.’ Then the Holy Prophet^(sa) preached the message of Islam to him, which moved him greatly. In his passion of sincerity, he moved forward and kissed the hands of the Holy Prophet^(sa). Utbah and Shaibah observed this sight from afar; as such, when Addas returned to them, they said, ‘What happened to you that you began to kiss the hands of this man? This man shall ruin your faith, while your religion is better than his.’

“The Holy Prophet^(sa) rested in this orchard for some time. He then departed from here and arrived at Nakhlah, which is situated at a distance of approximately one day’s journey from Mecca, and remained there for a few days. After this, the Holy Prophet^(sa) departed and reached the mountain of Hira, and since the apparent failure at Ta‘if entailed the possibility of the Meccans growing overly bold, the Holy Prophet^(sa) sent word to Mut‘im bin Adiyy that I wish to enter Mecca, can you help me in this regard? Although Mut‘im was a firm disbeliever, his disposition possessed graciousness, and in times like these, it was against the nature of noble Arabs to refuse”, i.e. to refuse granting protection to the one who sought it. This was a characteristic of the Arabs even in the days prior to the advent of Islam. “For this reason, along with his sons and relatives, fully armed, they stood by the Ka‘bah, and sent word to the Holy Prophet^(sa) that he may enter. The Holy Prophet^(sa) entered and performed the Tawaf of the Ka‘bah, and along with Mut‘im and his children, escorted under the shadow of swords, the Holy Prophet^(sa) entered his home. On the way, when Abu Jahl witnessed Mut‘im in this state, he was astonished and enquired, ‘Have you given Muhammad^(sa) refuge, or have you become a follower?” Mut‘im responded, “I am only one to give refuge, not a follower.’ Upon this Abu Jahl said, ‘Alright, then there is no problem.’ Nonetheless, Mut‘im died in a state of disbelief. (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad(ra), pp. 181-183)

However, he was responsible for this noble deed.

Migration to Medina

When Hazrat Zaid^(ra) arrived in Medina after the Migration, he resided at the house of Hazrat Umme Kulthum bin Hidam^(ra) . According to some narrations, he stayed at the house of Hazrat Sa‘d bin Khaithamah^(ra). The Holy Prophet^(sa) established a bond of brotherhood between him and Hazrat Usaid bin Hudhair^(ra). Some have written that this bond of brotherhood was established with Hazrat Hamza^(ra) i.e. Hazrat Hamza(ra) was declared to be his brother. This is why Hazrat Hamza^(ra) wrote a will in favour of Hazrat Zaid^(ra) on the occasion of the Battle of Uhud. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 32, Dar-ul-Kutub al-Ilmiyyah, Beirut) (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 6, Dar-ul-Kutub al-Ilmiyyah, Beirut)

Hazrat Mirza Bashir Ahmad Sahib^(ra) further writes about this in his book Sirat Khatamun-Nabiyyin:

“Shortly after reaching Medina, the Holy Prophet^(sa) sent Zaid bin Haritha^(ra) to Mecca with some money. In a few days, he returned safely to Medina with the family of the Holy Prophet^(sa), and his own. Along with him, Abdullah bin Abi Bakr also brought the family of Hazrat Abu Bakr^(ra) to Medina as well.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad(ra), p. 269)

It is narrated by Hazrat Bara‘a^(ra):

“When the Holy Prophet^(sa) intended to perform Umrah in the month of Dhul Qa‘dah, the people of Mecca did not allow him to enter Mecca. Eventually, he made an agreement with them under the condition that he would return to Mecca in the following year and stay there only for three days. When the agreement was being written, it stated: ‘These are the terms of the treaty as agreed by Muhammad, the Messenger of Allah.’ The Meccans said, ‘We do not agree with you on this, for if we knew that you were the Messenger of Allah, we would not have prevented you from anything.’ The Meccans further said: ‘To us, you are Muhammad, the son of Abdullah.’ The Holy Prophet^(sa) replied, ‘I am the Messenger of Allah as well as Muhammad bin Abdullah.’ He then said to Hazrat Ali^(ra), ‘Erase the words “Messenger of Allah.”’ Hazrat Ali^(ra) submitted, ‘No, by God, I will never erase your title (i.e. he cannot erase the title of ‘Messenger of Allah’ which God Almighty Himself granted to the Holy Prophet).’ The Holy Prophet^(sa) took the treaty (even though he was not able to properly read or write) and wrote the following: ‘This is the peace treaty which Muhammad, the son of Abdullah, has agreed to:

“Muhammad^(sa) will not bring arms into Mecca except sheathed swords and will not take with him any of the people of Mecca, even if the person in question wished to go with him. Also if any of his companions wished to stay in Mecca, he will not forbid them.

“In the following year, when the Prophet^(sa) entered Mecca and the agreed period of stay elapsed, the disbelievers came to Hazrat Ali and said, ‘Tell your companion (i.e., Muhammad^(sa)) to leave as the agreed period of stay has finished.’ (There was a condition of staying for three days only and they had elapsed). So the Prophet^(sa) departed from Mecca and Ammarah, the daughter of Hazrat Hamza^(ra) – whose name in one narration is reported as Amamah and also as Amatullah in another narration – followed the Holy Prophet^(sa) saying, ‘O Uncle, O Uncle!’ Hazrat Ali^(ra) took her by the hand and said to Hazrat Fatima^(ra), ‘Take the daughter of your uncle.’ And so, she placed her on her mount. Following this, there was a disagreement between Hazrat Ali^(ra), Hazrat Zaid^(ra) and Hazrat Jafar^(ra) with regard to who would be responsible for the care of Hazrat Hamza’s daughter. Hazrat Ali^(ra) said, ‘I took her for she is the daughter of my uncle.’ Hazrat Jafar^(ra) said, ‘She is the daughter of my uncle and her aunt Asma bint Umais is my wife.’ Hazrat Zaid^(ra) said, ‘She is the daughter of my brother – as the Holy Prophet^(sa) had established a bond of brotherhood between him and Hazrat Hamza^(ra).

Following this, the Holy Prophet^(sa) decided that she should stay with her maternal aunt, that is, with Hazrat Jafar’s^(ra) wife. Thereafter, the Holy Prophet^(sa) said that a maternal aunt has a similar status to a mother. He then said to Hazrat Ali^(ra), ‘You are from me and I am from you.’ To Hazrat Jafar^(ra) he said, ‘You resemble me both in physical appearance and in character’ and to Hazrat Zaid^(ra) he said, ‘You are my brother and friend.’ Hazrat Ali^(ra) asked the Holy Prophet^(sa) why he did not marry the daughter of Hazrat Hamza^(ra)? The Holy Prophet^(sa) replied, ‘She is the daughter of my foster brother; we have been suckled by the same wet nurse and as such, I am the paternal uncle of this girl.’”

This narration is found in Bukhari as well as Sirat al-Halabiyya. (Sahih al-Bukhari, Kitab-ul-Maghazi, Baab Umrahtil Qadha, Hadith no. 4251) (Sirat al-Halabiyya, Vol. 3, p. 95, Baab Zikr Maghazia, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)

Marriage to Hazrat Umme Aiman^(ra)

Hazrat Zaid bin Haritha^(ra) married Hazrat Umme Aiman^(ra). Hazrat Umme Aiman’s name was Barakah. She was known by the title of Umme Aiman due to her son, Aiman^(ra). She was originally from Abyssinia. She was a servant of Hazrat Abdullah, the father of the Holy Prophet^(sa). Following the demise of Hazrat Abdullah, she stayed with Hazrat Amina. When the Holy Prophet^(sa) was six years old, his mother took the Holy Prophet^(sa) with her from Mecca to Medina. Hazrat Umme Aiman^(ra) accompanied them as a servant on that occasion. She would have been young at that time. On the return from Medina, when they reached Abwa, which is at a distance of five miles from Masjid Nabawi, Hazrat Amina passed away. Hazrat Umme Aiman^(ra) brought the Holy Prophet^(sa) back to Mecca on the two camels they originally set out with. Prior to the Holy Prophet’s (sa) claim to prophethood, Hazrat Umme Aiman^(ra) married ‘Ubaid bin Zaid in Mecca, who was a slave of Abyssinian decent. A son was born to them by the name Aiman. Hazrat Aiman^(ra) attained the status of martyrdom during the battle of Hunayn. The husband of Hazrat Umme Aiman^(ra) passed away and she was subsequently married to Hazrat Zaid^(ra).

According to one narration, Hazrat Umme Aiman^(ra) treated the Holy Prophet^(sa) with utmost kindness and took great care of him. As a result of this, the Holy Prophet^(sa) said that whoever wishes to rejoice by marrying a woman from among the inhabitants of paradise, he should marry Umme Aiman^(ra). Thereafter, Hazrat Zaid bin Haritha^(ra) married her and they were blessed with a son, Hazrat Usama^(ra). Hazrat Umme Aiman^(ra) migrated towards Abyssinia along with the other Muslims. Following this migration, she returned to Medina and participated in the Battle of Uhud. During the battle, she gave water to people and tended to the wounded. She also had the opportunity to participate in the Battle of Khaybar. She wept profusely when Hazrat Umar^(ra) was martyred in the twenty-third year after Hijra [migration of the Holy Prophet^(sa) to Medina]. When the people enquired as to the reason why she was crying, she replied that owing to the martyrdom of Hazrat Umar^(ra), Islam had become weakened. Hazrat Umme Aiman^(ra) passed away towards the beginning of the caliphate of Hazrat Uthman^(ra). (Al-Tabaqaat-ul-Kubra, Vol. 8, pp. 179-181, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Sirat al-Halabiyya, Vol. 1, p. 77, Baab Wafaate Walidati Rasoolullah(sa), Dar-ul-Kutub al-Ilmiyyah, Beirut, 2002) (Usdul Ghaba, Vol. 7, p. 291, Umme Aiman,Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008) (Mu’jam-ul-Buldan, Vol. 1, p. 102, Abwah, Dar-ul-Kutub al-Ilmiyyah, Beirut)

The Lofty Example of Hazrat Umme Aiman^(ra)

The gist presented by Hazrat Mirza Bashir Ahmad Sahib^(ra) in relation to the marriage of Hazrat Zaid^(ra) with Hazrat Umme Aiman^(ra) from historical sources, is as follows:

“This is the same Umme Aiman^(ra) who was given to Muhammad^(sa) as a female slave through inheritance when his father passed away. When Muhammad^(sa) matured, he freed her and would always treat her with much kindness. Umme Aiman^(ra) was later married to a freed slave of the Holy Prophet^(sa) named Zaid bin Haritha^(ra), and from this relationship Usama bin Zaid was born, who was known as Al-Hibb Ibn al-Hibb that is, ‘The dear son of the beloved.’ (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad(ra), p. 99) (Al-Istiab Fi Ma’rifat Al-Sahab, Vol. 1, p. 75, Usama bin Zaid, Dar-ul-Jalil, Beirut, 1992)

When the Holy Prophet^(sa) saw Hazrat Umme Aiman^(ra), he would say:

“O Umm!” – That is, “O my mother!” And would then say:

هٰذِهٖ بَقِيَّةُ اَهْلِ بَيْتِىْ

meaning, “This is what is left behind of my close family.”

According to another narration, the Holy Prophet^(sa) would state:

أُمُّ أَيْمَنَ أُمِّيْ بَعْدَ أُمِّيْ

meaning, “After my own mother, Umme Aiman holds the status of being my mother.” The Holy Prophet^(sa) would also visit her house to meet her. (al-Tabari, Vol. 13, p. 375, Dar-ul-Fikr, Beirut, 2002) (Usdul Ghaba, Vol. 7, p. 291, Umme Aiman,Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008)

Hazrat Anas bin Malik^(ra) relates that when the Muhajireen arrived in Medina from Mecca, they had nothing in their possession whilst the Ansar were landowners and also owned property. The Ansar formed an agreement with the Muhajireen that they will offer them the fruits from their orchards and will also carry out all the farming work themselves. In other words, they will give them the produce from the land and will also carry out the labour duties of all its farming. Hazrat Anas’(ra) mother, Hazrat Umme Sulaim^(ra), who was also the mother of Hazrat Abdullah bin Abi Talha^(ra), had presented some of her date palm trees to the Holy Prophet^(sa). The Holy Prophet^(sa) granted these trees to Hazrat Umme Aiman^(ra), who was the mother of Hazrat Usama bin Zaid^(ra). Ibn Shihaab states that Hazrat Anas bin Malik^(ra) told him that when the Holy Prophet^(sa) returned to Medina after the battle against the people of Khaybar, the Muhajireen returned whatever had been granted to them by the Ansar, i.e. all the fruit trees which they had been given from their orchards. This is because they had now been able to acquire some wealth and land of their own. The Holy Prophet^(sa) also returned the date trees to Hazrat Anas’^(ra) mother and in place of them granted Hazrat Umme Aiman^(ra) some date trees from his own orchard. (Sahih al-Bukhari, Kitab-ul-Hibba, Baab Fazl-ul-Munaiha, Hadith no. 2630)

In another narration from Bukhari, it mentions further details in which Hazrat Anas^(ra) narrates, “One of the companions had presented some date trees to the Holy Prophet^(sa). When the Holy Prophet^(sa) was granted victory against the tribes of Quraizah and Nadhir, he no longer required those trees. Upon this, some of the members of my family asked me to go to the Holy Prophet^(sa) and request him to give back some of the trees that they had presented to him as he was no longer in need of them. Since those trees had been granted to Umme Aiman^(ra), therefore upon hearing about this, she came and placed a cloth on my neck and said, ‘I will certainly not give these back. I swear by the One Who Alone is worthy of worship that you will never get these trees because the Holy Prophet^(sa) has already given them to me’ – or she said something along these lines. The Holy Prophet^(sa) said to Hazrat Umme Aiman^(ra), ‘It is fine; return these trees and I will give you the same number of trees from somewhere else.’ However, she replied, ‘By God, I will certainly not give them back.’”

Hazrat Anas^(ra) further relates, “Thereafter, the Holy Prophet^(sa) offered to give Hazrat Umme Aiman^(ra) ten times as many trees – or perhaps something to this effect – upon which she returned the trees.” (Sahih al-Bukhari, Kitab-ul-Maghazi, Hadith no. 4120)

In another narration it states that whilst migrating to Medina on foot, Hazrat Umme Aiman^(ra) became extremely thirsty. She was a very pious lady and had a very strong bond with God Almighty. At the time, she did not have any water with her and it was extremely hot, however she heard a sound from above her head and saw a pail-like vessel descend upon her from the heavens from which clear drops of water began to fall upon her. She drank from it until her thirst was quenched. She would often say that thereafter, she never felt thirst or the desire [to drink]. Subsequently, she would not feel the pangs of thirst, and if she ever felt dehydration whilst observing the fast, she would go on without feeling thirsty. Thus, whilst citing incidents of the Companions, the women who were related to these Badri Companions are also mentioned so that we may become aware of their lofty status. Hazrat Umme Aiman^(ra) had a slight stammer in her speech. Whenever she would meet someone, instead of saying Salamullahi Alaikum, as was the custom at the time, she would say Salamun la Alaikum due to her stammer. The Holy Prophet^(sa) permitted her to say Salamun Alaikum or Assalamu Alaikum, which is now the custom.

Hazrat Aisha^(ra) narrates that one day, whilst the Holy Prophet^(sa) was drinking water, Hazrat Umme Aiman^(ra) was also present and said, “O Messenger (sa) of Allah, give me water so I may drink also.” Hazrat Aisha^(ra) states that she questioned her saying, “Is this the manner in which you ask the Messenger (sa) of Allah for something?” To this she replied, “Have I not served the Holy Prophet^(sa) for a long time?” The Holy Prophet^(sa) then said, “You speak the truth” and gave her water to drink. (Sirat al-Halabiyya, Vol. 1, pp. 77-78, Baab Wafaat Walidati Rasoolullah(sa) Maghazia, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2002)

Hazrat Anas^(ra) relates that when the Holy Prophet^(sa) passed away, Hazrat Umme Aiman^(ra) would not stop crying. When she was asked why she wept so much for the Holy Prophet^(sa), she answered, “I knew of course that the Holy Prophet^(sa) would one day pass away, yet I weep because the revelations have been taken away from us”; in other words, besides her pain over the demise of the Holy Prophet^(sa), she also wept over the fact that the word of God and the revelation of the Holy Quran which would descend upon them, had come to an end. (Usdul Ghaba, Vol. 7, p. 291, Umme Aiman,Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008)

Hazrat Anas bin Malik^(ra) narrates, “On one occasion, after the demise of the Messenger (sa) of Allah, Hazrat Abu Bakr^(ra) said to Hazrat Umar^(ra), ‘Accompany me to visit Hazrat Umme Aiman and let us meet her just as the Prophet^(sa) would.’ When we arrived there, she began weeping. They enquired, ‘Why are you crying? For whatever is with Allah is better for His Messenger (sa).’ She was a very pious person, as mentioned before and replied, ‘I am aware that indeed whatever Allah possesses is better for His Messenger (sa), however I cry because the door of revelation has now closed.’ This moved both of them to tears also.” (Sahih Muslim, Kitab-ul-Fazail Al-Sahaba, Hadith no. 2454)

There was a visible difference between the complexion of Hazrat Usama^(ra) and Hazrat Zaid^(ra), because the mother of Zaid was from Abyssinia and of African descent. Hence, there was a difference in appearance between father and son because Zaid^(ra) resembled his mother more in appearance. Due to this, people would raise objections about the lineage of Hazrat Usama^(ra) saying that he was not the son of Hazrat Zaid^(ra) and the hypocrites would do the same.

Hazrat Aisha^(ra) states, “One day, the Messenger (sa) of Allah visited me and was extremely happy. He said, ‘O Aisha^(ra)! Mujaziz Mudlaji visited me just now and he saw Usama bin Zaid^(ra) and Zaid bin Haritha^(ra) in a manner whereby they were covering themselves with the same cloth,’” perhaps to shield themselves from the heat or rain, they were both covering themselves with the same cloth. “‘Their faces were covered by it, but their feet were visible.’ Mujaziz said, ‘Both pairs of feet are one and the same,’” meaning that both pairs of feet had a strong resemblance. The Prophet of Allah (sa) was pleased that the objection raised against the lineage of Hazrat Usama^(ra) had been refuted, to the extent that even a person of worldly disposition and a physiognomist bore witness to it. (Sahih al-Bukhari, Kitab-ul-Faraidh, Hadith no. 6771), (Fathul Bari, Sharah Sahih al-Bukhari, Kitab-ul-Faraidh, Hadith no. 6771, Vol. 12, p. 58, Dar-ul-Rayyaan Li Al-Turath, Cairo, 1987)

Although it may not seem to have more to it, in those days the Arabs considered it as definitive proof, and this silenced those who were of a worldly nature and also the hypocrites.

Marriage and Divroce with Hazrat Zainab bint Jahsh^(ra)

Hazrat Zaid^(ra) was the freed slave of the Holy Prophet^(sa) and his adopted son as well. The Holy Prophet^(sa) arranged Hazrat Zaid’s^(ra) marriage with Hazrat Zainab bint Jahsh^(ra). However, this marriage did not last long and Hazrat Zaid^(ra) divorced Hazrat Zainab^(ra). This marriage lasted a year or a little more than that, after which the Prophet of Allah (sa) himself married Hazrat Zainab bint Jahsh^(ra). (Al-Sirat-al-Nabawiyyah, pp. 628-629, Dar-ul-Ma’rifa, Beirut, 2007)

The details collected from various sources by Hazrat Mirza Bashir Ahmad Sahib^(ra) in his book Sirat Khatamun-Nabiyyin are as follows:

“In 5 AH, shortly before the Ghazwah of Bani Mustaliq, which took place in Sha‘ban 5 AH, the Holy Prophet^(sa) married Zainab bint Jahsh^(ra). Hazrat Zainab^(ra) was the daughter of the paternal aunt of the Holy Prophet^(sa), whose name was Amimah bint Abdil-Muttalib. Although she was extremely righteous and pious, she was somewhat conscious of her family status at heart. In contrast, the disposition of the Holy Prophet^(sa) was absolutely pure of such thoughts, and although he was considerate of family circumstances from a social perspective, the Holy Prophet^(sa) considered innate merit and individual virtue and purity as being the true criteria for nobility.

“To this affect, the Holy Quran states:

اِنَّ اَکۡرَمَکُمۡ عِنۡدَ اللّٰہِ اَتۡقٰکُمۡ

“‘O Ye People! The most honourable among you is the one who is most righteous.’[Surah al-Hujaraat, Ch.49: V.14]

“Hence, the Holy Prophet^(sa) proposed the marriage of this dear one, i.e., Zainab bint Jahsh^(ra), to his freed slave and foster-son Zaid bin Haritha^(ra) without any hesitation. At first, Zainab^(ra) did not accept this match considering her family status to be greater, but ultimately, upon noticing the strong desire of the Holy Prophet^(sa), she agreed. In any case, according to the proposal and desire of the Holy Prophet^(sa), the marriage of Zainab^(ra) and Zaid^(ra) took place. Although Zainab^(ra) fulfilled her vows with goodness, in his own heart, Zaid^(ra) felt that Zainab^(ra) still harboured hidden feelings that she was from a noble family and a close relative of the Holy Prophet^(sa), while Zaid^(ra) was merely a freed slave and not her equal. Even in his own heart, Zaid^(ra) felt that his position was lesser than that of Zainab^(ra). This feeling slowly and gradually became stronger making their marital life unpleasant, causing husband and wife indisposed to one another. When this upsetting situation grew out of hand, Zaid bin Haritha^(ra) presented himself before the Holy Prophet^(sa) of his own accord, and complaining about the treatment of Zainab^(ra), sought permission to divorce her. In another narration it is related that he complained, ‘Zainab uses harsh tongue, and therefore, I wish to divorce her.’ Naturally, the Holy Prophet^(sa) was grieved upon hearing the state of affairs, and he restrained Zaid^(ra) from giving a divorce. Perhaps feeling that Zaid^(ra) could do more to fulfil his end, the Holy Prophet^(sa) exhorted him saying, ‘Fear God and settle your differences however you may.’ These words of the Holy Prophet^(sa) have been recorded by the Holy Quran as well in the following words:

اَمۡسِکۡ عَلَیۡکَ زَوۡجَکَ وَ اتَّقِ اللّٰہَ

“‘Do not divorce your wife, and fear God.’ [Surah al-Ahzab, Ch.33: V.38]

“The reason for this advice of the Holy Prophet^(sa) was that firstly, in principle, the Holy Prophet^(sa) disliked divorce. On one occasion, the Holy Prophet^(sa) stated:

اَبْغَضُ الْحَلَالِ اِلَی اللّٰہِ الطَّلَاقُ

“‘Of all lawful things, divorce is most undesirable in the sight of God.’

“For this reason, it has only been permitted as a last resort. Secondly, as related by Imam Zainul-Abidin Ali bin Husain^(ra), the son of Imam Husain^(ra) (and Imam Zuhri has declared this narration as being authentic), since the Holy Prophet^(sa) knew by way of divine revelation that Zaid bin Haritha^(ra) would ultimately divorce Zainab^(ra), and then she would subsequently come into a matrimonial bond with the Holy Prophet^(sa), feeling that he had a personal connection in the matter, the Holy Prophet^(sa) wished to remain absolutely unrelated and neutral. Moreover, from his own perspective, it was the utmost desire of the Holy Prophet^(sa) that he should have no part in the dissolution of the marriage of Zaid^(ra) and Zainab^(ra), and that they should continue living together for as long as possible. It was under this consideration that the Holy Prophet^(sa) emphatically exhorted Zaid^(ra) not to give a divorce, fear God, and settle the differences between husband and wife in any way possible.

“Furthermore, the Holy Prophet^(sa) also apprehended that if Zainab^(ra) was to marry the Holy Prophet^(sa) after having separated from Zaid^(ra), people would raise the allegation that the Holy Prophet^(sa) had married the divorcee of his foster-son, and people would be put to trial. As such, Allah the Exalted states in the Holy Quran:

وَ تُخۡفِیۡ فِیۡ نَفۡسِکَ مَا اللّٰہُ مُبۡدِیۡہِ وَ تَخۡشَی النَّاسَ ۚ وَ اللّٰہُ اَحَقُّ اَنۡ تَخۡشٰہُ

“‘O Prophet! You had concealed in your heart what God was going to bring to light, and you were afraid on account of the people, whereas God has far greater right to be feared.’ [Surah al-Ahzab, Ch.33: V.38]

“In any case, the Holy Prophet^(sa) admonished Zaid^(ra) to fear Allah and held him back from giving a divorce. In light of this exhortation, Zaid^(ra) bowed his head in submission and silently returned. However, it was difficult for these distant personalities to come together, and what was not meant to be remained as such. After some time, Zaid^(ra) gave a divorce.

Marriage of The Holy Prophet^(sa) and Hazrat Zainab^(ra)

“When the iddat of Zainab^(ra) had elapsed, the Holy Prophet^(sa) received revelation again with respect to her marriage, which instructed that the Holy Prophet^(sa) should take her into a bond of matrimony himself. In this divine command, the wisdom was so that Zainab^(ra) could be comforted and so that it could be demonstrated that there was no disgrace in Muslim men marrying a divorced woman.

“Moreover, another wisdom was that since Zaid^(ra) was the foster-son of the Holy Prophet^(sa) and was generally known as his son, by marrying his divorcee, a practical example could be demonstrated by the Holy Prophet^(sa) before the Muslims that a foster-son is not a real son, nor do such injunctions apply to them, as are enforced upon biological sons. As a result, this ignorant Arabian custom could be completely expunged from among the Muslims. In this regard, the Holy Quran, which is the most authentic of all historical records states:

فَلَمَّا قَضٰی زَیۡدٌ مِّنۡہَا وَطَرًا زَوَّجۡنٰکَہَا لِکَیۡ لَا یَکُوۡنَ عَلَی الۡمُؤۡمِنِیۡنَ حَرَجٌ فِیۡ اَزۡوَاجِ اَدۡعِیَآئِہِمۡ اِذَا قَضَوۡا مِنۡہُنَّ وَطَرًا ؕ وَ کَانَ اَمۡرُ اللّٰہِ مَفۡعُوۡلًا

“‘When Zaid dissolved his relationship with Zainab, We married her to you, so that there may be no hindrance for the believers with regard to the wives of their adopted sons, after their adopted sons dissolve their relationship with their wives. This is how it was decreed that the Will of God would come to pass.’[al-Ahzab: 38]

“Therefore, after this divine revelation was sent down, which was absolutely free from the personal desire or thought of the Holy Prophet^(sa), he decided to marry Zainab^(ra). The Holy Prophet^(sa) sent his proposal to Zainab^(ra) through Zaid^(ra) himself. Upon the consent of Zainab^(ra), her brother Abu Ahmad bin Jahsh^(ra)  served as her guardian and married her off to the Holy Prophet^(sa) and the dowry was set at 400 dirhams. In this manner, the ancient tradition which was firmly rooted in the plains of Arabia, was uprooted at the very source and stem, and discarded by Islam through the personal example of the Holy Prophet^(sa).

False Stories, Rumours, and Misconceptions About the Marriage

“At this instance, it is also necessary to mention that historians and muhaddithin generally believe that since divine revelation had been sent down with respect to the marriage of Hazrat Zainab^(ra) and as this marriage took place due to special divine command, an actual ceremony of Nikah did not take place. However, this notion is incorrect. Undoubtedly, this marriage took place in accordance with the command of God, and it can be said that this marriage was settled in the heavens, as it were. However, this cannot relieve a person from the practical application of the Shariah, which is also instituted by God Himself. Hence, the reference of Ibni Hisham, which has been alluded to above, has explicitly stated that the actual ceremony of Nikah did in fact take place and in this respect, the matter is clear and leaves no room for uncertainty or doubt.

“Moreover, as for the Hadith which states that Hazrat Zainab^(ra) would express in a manner of pride to the other Ummahatul-Momineenthat that their marriages were announced through their guardians on the earth, while her marriage was announced in the heavens, it is also false to deduce from this that the physical ceremony of her marriage did not take place. The reason being, that even in the case of an apparent ceremony, she maintains the distinction that her marriage was settled in the heavens under the special order of God, while the marriages of the other Ummahatul-Momineen took place under normal circumstances, merely with an apparent ceremony having taken place. In another narration it is related that the Holy Prophet^(sa) went to Zainab^(ra) without permission, and it is deduced from this as well that a physical ceremony did not take place. However, if one reflects, this fact does not have any relation whatsoever with a physical ceremony being held or not. If it is inferred from this that the Holy Prophet^(sa) went to the home of Hazrat Zainab^(ra) without permission, then this is incorrect and contrary to the facts, because an explicit narration in Bukhari states that after their marriage, Zainab^(ra) was bid farewell from her home, and came to the home of the Holy Prophet^(sa), not vice versa. If however, this narration is inferred to suggest that after her rukhsatana (sending off) took place and she entered the home of the Holy Prophet^(sa), he went to her without any specific permission, this is nothing out of the ordinary and not at odds with general practice. After coming to the home of the Holy Prophet^(sa) as his wife, it was obvious that the Holy Prophet^(sa) would go to her, and no permission was required in this respect. Hence, the narration regarding the Holy Prophet^(sa) not seeking permission has no relation whatsoever with the question as to whether a formal ceremony of Nikah took place or not. The fact of the matter is that as Ibni Hisham has clearly related, despite divine command, a formal ceremony of Nikah took place. Rationality also dictates that it occurred as such, because firstly, there was no reason for an exception to the general rule. Secondly, when the very objective of this marriage was to break a custom and remove its influence, it was required to an even greater degree that this marriage in particular take place with great proclamation and publicity. So the world would know that this custom has now been abolished.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad(ra), pp. 543-546)

People raise allegations against this marriage even today and therefore it ought to be known about this in detail.

(Friday Sermon - June 21, 2019 )

At the time of her marriage, Hazrat Zainab bint Jahsh^(ra) was thirty-five years of age and in light of the circumstances of Arabia at the time, this was considered middle-aged or old. Hazrat Zainab^(ra) was a very righteous, pious and affluent lady. Hazrat Aisha^(ra) highly praised the inherent virtue and purity of Hazrat Zainab^(ra) and would often say: “I have not seen a more pious lady than Zainab. She was very righteous and truthful, she was very kind towards relatives, she was most generous and worked tirelessly for goodness and to attain divine nearness. The only thing was that she was a bit heated in temper, but immediately thereafter, she would feel remorse herself.”

Hazrat Aisha^(ra) relates: “On one occasion, the Holy Prophet^(sa) said to us, i.e., the one from among you who has the longest hands, shall be the first to pass away after my demise and join me.” Hazrat Aisha^(ra) states that, “We inferred this to mean physical hands, and would often measure our hands with one another. However, when the Holy Prophet^(sa) passed away and Zainab bint Jahsh^(ra) was the first to leave this world, it was then that the secret revealed itself to us that the word ‘hand’ referred to charity and alms, not a physical hand.”

The hypocrites started a baseless campaign of false rumours after the marriage of Hazrat Zainab bint Jahsh^(ra) with the Holy prophet (sa). They spread the false rumours that the Holy Prophet^(sa) was (God-forbid) entranced by the beauty of Hazrat Zainab bint Jahsh^(ra), who was married to his adopted son Hazrat Zaid bin Haritha^(ra). The hypocrites alleged that the Holy Prophet^(sa) forced his adopted son to divorce his wife, so that the Holy Prophet^(sa) could marry her.

Hazrat Mirza Bashir Ahmad Sahib^(ra) writes that as the purpose of this marriage was to wipe out the ignorant customs, it was inevitable that such allegations were raised. Hypocrites distort and twist a simple tradition that once the Holy Prophet^(sa) went to the home of Zaid bin Haritha^(ra) and called out for him. He was not at home, so Hazrat Zainab^(ra) came to the front door and said, “O Prophet of God (sa), may my parents be sacrificed on you, please do come in.” The Holy Prophet^(sa) declined and returned back. Some lying and weak-minded narrators have related this incidence in a most unpleasant manner saying that as Hazrat Zainab bint Jahsh^(ra) rushed to the door after recognising the voice of the Holy Prophet^(sa), she did not have her scarf on, which revealed her beauty to the Holy Prophet^(sa), who (God-forbid) got besotted by her beauty and asked Hazrat Zaid^(ra) to divorce her. These are utterly false and baseless fabrications.

While the truth of the matter is recorded in the most authenticated book of Hadith, the Bukhari, it states that Zaid^(ra) presented himself before the Holy Prophet^(sa) and complained about the hot temper and harsh behaviour of Zainab^(ra), that was mentioned in the previous sermon. On hearing this, the Holy Prophet^(sa) responded, “Fear God and do not divorce her.” This highly authenticated narration renders all other versions of these events false and unreliable.

Logic also does not support these allegations either, Zainab^(ra) was the paternal-cousin of the Holy Prophet^(sa), he clearly had seen her as a cousin because the divine commandment of Purdah was not revealed till after the marriage of Hazrat Zainab^(ra) and the Holy Prophet^(sa), rendering any allegation as a clear and blatant lie.

Hazrat Mirza Bashir Ahmad Sahib^(ra) writes in his book Sirat Khatamun-Nabiyyin: “In the context of this fabricated tale, it should especially be remembered that this time was an era in the Islamic history when the hypocrites of Madinah were at full force. A full-fledged conspiracy to defame Islam and the founder of Islam was being hatched under the leadership of Abdullah bin Ubayy bin Sulul. It was their custom to concoct false and fabricated tales and propagate them in secret; or if the actual case was something else, they would twist it, add a hundred lies to it and begin to publicise it covertly. As such, in Surah Al-Ahzab of the Holy Quran, where the marriage of Hazrat Zainab^(ra) has been alluded to, the hypocrites of Madinah have especially been mentioned in parallel as well. Referring to their acts of mischief, Allah the Exalted states: “If the hypocrites, and those in whose hearts is a disease, and those who propagate false seditious news in Madinah, desist not from their schemes, then O Messenger! We shall give you permission to take action against them, and then these people shall not continue to reside in Madinah, except for a little while.”

Soon after this incident, the terrible incident of slandering Hazrat Aisha^(ra) transpired. Abdullah bin Ubayy Sulul and his wretched followers propagated this lie so widely and disseminated such a twisted and deceitful lie to create unrest amongst Muslims. They would spread rumours surreptitiously and this meant that the Holy Prophet^(sa) and his respected companions would not have a chance to openly refute these.

Sir William Muir was a bitter critic of Islam. Despite being a historian, when he found a reference in the Muslims literature about this incident, he availed this as a great opportunity to criticise the Holy Prophet^(as). He did not critically analyse the incident in its proper context. He also made the hurtful remark that “…with the Prophet’s (sa) advancing age, the carnal passions of the Holy Prophet^(sa) grew as well.” Sir William Muir attributed the marriages of the Holy Prophet^(sa) to carnal passions, God forbid.

Hazrat Mirza Bashir Ahmad Sahib^(ra) rejected this ridiculous allegation by saying, “Undoubtedly, it is a historical fact that the Holy Prophet^(sa) married more than once and history also establishes that with the exception of Hazrat Khadija^(ra), all of these marriages took place in an era, which may be described as one of old age. However, without any historical evidence, rather, in contradiction to clear historical fact, to assert that the marriages of the Holy Prophet^(sa) were, God-forbid, owed to carnal passions, is far from the greatness of a historian, and even further still from the greatness of a noble man. Mr. Muir was not oblivious to the fact that at the age of twenty-five, the Holy Prophet^(sa) married a forty year elderly widow (Hazrat Khadija^(ra)), and then fulfilled this relationship until the age of fifty, with such integrity and loyalty that it’s like can be found nowhere else. After this, until the age of fifty-five, the Holy Prophet^(sa) practically had only one wife, and this wife (Hazrat Saudah^(ra)) also happened to be a widow, who was a lady well advanced in age.

Sir William Muir was also not at all unaware of the historical fact that when the people of Makkah sent a delegation to the Holy Prophet^(sa) led by Utbah bin Rabi‘a asking him to stop preaching about Islam. In addition to bribing him with wealth and power, they also begged that if he would be content upon marrying a worthy girl, and thus refrain from speaking ill of their religion and abstain from preaching this new faith, they were prepared to give him any girl he desired. At that time, the Holy Prophet^(sa) was not very old, and physically strong, he rejected all these offers to continue to spread the message of Islam. This historical occurrence was also not hidden from the eyes of Mr. Muir that prior to his divine appointment – that is, until forty years – the people of Makkah considered the Holy Prophet^(sa) to be a man of impeccable character. However, despite all these testimonies, Mr. Muir chose to write that after the age of fifty-five, the Holy Prophet^(sa) became indulged in sensuality and lust, despite his declining physical strengths and increasing responsibilities.

Anyone is free to say as he wishes and others do not have the power to stop such a person’s tongue and pen, but an intelligent person should not make a statement which common sense rejects. Indeed, all these marriages of the Holy Prophet^(sa) that took place in his old age proves that they were not motivated by carnal desires. An evil person searches for an evil motive in the actions of others, and due to his own immoral approach, is often at a loss to understand the pure intentions of others. This should be clear that in Islam the purpose of marriage is not so that a man and woman can come together in order to satisfy their carnal desires. Although the union of man and woman is a genuine purpose of marriage so that human life can continue, there are also many other wholesome purposes as well. ‘And Allah alone is the Helper against that which they allege.’

Hazrat Khalifatul Masih II^(ra) explains that God Almighty desired to demonstrate to the people that the Holy Prophet^(sa) had no male offspring; be they blood-related or by law. When people adopt children, they are considered ones’ children by law. The Holy Prophet^(sa) had no biological son, but according to the national constitution and the law of the land at the time, he had children, for example, Hazrat Zaid^(ra). The people would call him by the name Ibn Muhammad [son of Muhammad]. Through the incident of the marriage to Hazrat Zainab^(ra), God Almighty established that one’s children are only those according to the laws of nature, i.e., biological children. The divine wisdom behind this incident was that when Zaid^(ra) divorces his wife, she ought to come into the wedlock of the Holy Prophet^(sa) so that it may be established that though one may have children according to the law of the land, they are not the same as biological children.”

Leader of Many Expeditions

With regards to how the Holy Prophet^(sa) treated freed slaves, Hazrat Mirza Bashir Ahmad Sahib^(ra) writes that on many occasions, the Holy Prophet^(sa) appointed his freed slave, Zaid bin Haritha^(ra), and his son Usama^(ra) as the commander of many military campaigns establishing true equality. Hazrat Zaid^(ra) participated in the battles of Badr, Uhud, Khandaq, Treaty of Hudaybiyyah and the Battle of Khaybar alongside the Holy Prophet^(sa). He is considered one of the most expert archers of the Holy Prophet^(sa). The Holy Prophet^(sa) appointed Hazrat Zaid^(ra) as the Leader of Mecca upon his departure for the expedition of Muraisi (another name for Banu Mustaliq). Hazrat Aisha^(ra) narrates: ‘Whenever the Messenger of Allah (sa) dispatched Hazrat Zaid^(ra) with an army, he appointed him as its Leader.’

After the conclusion of the Battle of Badr, when the Holy Prophet^(sa) was leaving, he dispatched Zaid bin Haritha^(ra) towards Medina and instructed him to go in advance and inform the people of Medina about the good news of victory. Hence, Zaid^(ra) arrived in Medina before the Holy Prophet^(sa) and informed everyone about the victory. This made the Companions very jubilant because of the great success of Islam.

Hazrat Zaid bin Haritha^(ra) was also sent on an expedition towards Qardah in 3 Hijri and on his successful return to Medina from this expedition, it is narrated that the Messenger of Allah (sa) greeted him warmly. During the month of Shaban in the fifth year after migration, when the Holy Prophet^(sa) called for people to join the expedition towards the Banu Mustaliq, according to some narrations, the Prophet of Allah (sa) appointed Hazrat Zaid bin Haritha^(ra) as the Amir in Medina. On the day of the expedition of Khandaq, the flag of the Emigrant companions was also in the hands of Zaid bin Haritha^(ra).

(Friday Sermon - June 28, 2019 )

In relation to an expedition which was sent to the Banu Sulaim in Rabi-ul-Akhir 6 AH, Hazrat Mirza Bashir Ahmad Sahib^(ra) writes in Sirat Khatamun-Nabiyyin:

“In this month, Rabi-ul-Akhir 6 AH, the Holy Prophet^(sa) dispatched a few Muslims to the tribe Bani Sulaim under the command of his freed slave and previously adopted son, Zaid bin Haritha^(ra). This tribe resided in the region of Najd at a place called Jamum and had been at war against the Holy Prophet^(sa) for some time now. As such, this tribe played a significant role against the Muslims in the Battle of the Ditch as well. When Zaid bin Haritha^(ra) and his companions reached Jamum, which was located at a distance of approximately 50 miles from Medina, they found it to be empty. However, they were able to find the whereabouts of where a portion of the Banu Sulaim were grazing their cattle, from a woman named Halimah from the Muzainah tribe who was from among the oppo nents of Islam. Therefore, benefiting from this intelligence, Zaid bin Haritha^(ra) attacked the place. This sudden attack caused most of the people to flee and they dispersed here and there. However, the Muslims were able to capture a few prisoners and some cattle, which they took hold of and returned to Medina. Coincidentally, the husband of Halimah was also among the prisoners, and although he was an enemy of war, considering Halimah’s assistance, not only did the Holy Prophet^(sa) release Halimah without ransom but also released her husband as an act of benevolence. Thereafter, Halimah and her husband happily returned to their homeland.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad(ra), p. 669)

In relation to another expedition of Hazrat Zaid bin Haritha^(ra) which was sent to ‘Eis and took place in Jamadi al-Ula 6 AH, Hazrat Mirza Bashir Ahmad Sahib^(ra) writes in Sirat Khatamun-Nabiyyin:

“Not many days had passed since the return of Zaid bin Haritha^(ra), when the Holy Prophet^(sa) sent him from Medina once again during the month of Jamadi al-Ula, commanding 170 companions. The scholars of Sirat have written that the cause of this expedition was that a caravan of the Quraish was arriving from Syria and that the Holy Prophet^(sa) had sent this squadron for the interception of this caravan… However, here it is sufficient to allude to the fact that these caravans of the Quraish were always armed and whilst travelling between Mecca and Syria they passed very closely by Medina, and so they were a constant threat. Other than this, as has already been mentioned in the preliminary discussion on this topic, these caravans would provoke the tribes of Arabia against the Muslims wherever they passed. Due to this, a dangerous fire of animosity had been ignited throughout the country against the Muslims, due to which their interception was necessary.

“In any case, upon receiving news of this caravan, the Holy Prophet^(sa) dispatched Zaid bin Haritha^(ra) to meet it. He moved forward with such intelligence, seizing the opportunity, that he was able to successfully reach Eis and intercepted the caravan. Eis is the name of a place situated at a distance of four days’ travel from Medina, towards the ocean. Since this was a sudden attack, the people of the caravan were unable to combat this assault of the Muslims. They left all their belongings and fled. Zaid^(ra) captured a few prisoners and took hold of the caravan’s load, set off to Medina and presented himself before the Holy Prophet^(sa).”

It should be remembered that every expedition that was sent, or any battle that took place was because there was always news of some threat from the approaching caravans and that they were conspiring against the Muslims in order to launch an attack.

Hazrat Zaid^(ra) bin Haritha was sent on another expedition in Jamadi al-Akhir in 6 AH which was sent to Tarif. In relation to this, Hazrat Mirza Bashir Ahmad Sahib^(ra) writes:

“Sometime after the Ghazwah of Banu Lihyan, in Jamadi al-Akhir 6 AH, the Holy Prophet^(sa) dispatched a squadron of 15 men in the command of Zaid bin Haritha^(ra) towards Tarif, which was located at a distance of 36 miles from Medina. In those days, the people of Banu Thu‘labah resided there, but before Zaid bin Haritha^(ra) could reach it, the people of this tribe received a timely alert and dispersed. After a temporary absence of a few days, Zaid bin Haritha^(ra) and his companions returned to Medina.” Neither did any battle take place and nor did they go after and search for them. (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad(ra), pp. 690-681)

Then there is another expedition of Hazrat Zaid^(ra) bin Haritha towards the location of Hisma, which took place in Jamadi al-Akhir 6 AH. In relation to this, Hazrat Mirza Bashir Ahmad Sahib^(ra) writes:

“In this month, Jamadi al-Akhir, the Holy Prophet^(sa) sent Hazrat Zaid bin Haritha^(ra) with 500 Muslims towards Hisma to the north of Medina, which was the settlement of the Banu Juzam. The purpose of this expedition was because a companion of the Holy Prophet^(sa) named Dihyah Kalbi^(ra) was returning from Syria after meeting the Caesar of Rome. He was accompanied by goods as well, some of which were in the form of gifts etc. from Caesar, while some were goods of trade. When Dihyah^(ra) passed by the region of the Banu Juzam, the chief of the tribe, Hunaid bin Arid, took a party of his tribe and attacked Dihyah^(ra), and seized all his goods to the extent that they left nothing on the body of Dihyah^(ra) except for a few torn clothes. When news of this reached the Banu Dubaib, which was a branch of the Banu Juzam, some of whom had become Muslim, they chased this party of the Banu Juzam and reclaimed the stolen goods. Dihyah^(ra) took these goods and returned to Medina. Upon reaching there, Dihyah^(ra) related all the circumstances to the Holy Prophet^(sa), upon which the Holy Prophet^(sa) sent Hazrat Zaid bin Haritha^(ra), and sent Dihyah^(ra) along with Zaid^(ra) as well.

“The squadron of Zaid^(ra) progressed forward to Hisma, journeying very intelligently and cautiously, hiding at day and travelling by night. They attacked the Banu Juzam in the morning exactly. The Banu Juzam retaliated but were unable to successfully confront the sudden attack of the Muslims and fled after a brief fight. The battlefield remained in the dominance of the Muslims and Hazrat Zaid bin Haritha^(ra) returned with many goods, wealth and cattle, as well as approximately 100 prisoners. However, Zaid^(ra) had not yet reached Medina when the Banu Dubaib tribe, which was a branch of the Banu Juzam, received news of this expedition of Zaid^(ra). In the company of their chieftain, Rifa‘a bin Zaid^(ra), they presented themselves before the Holy Prophet^(sa) and said, ‘O Messenger (sa) of Allah! We have become Muslims and we have been granted a written document for the protection of the rest of our people. Why then were the people of our tribe included in this attack?’ The Holy Prophet^(sa) responded, ‘Yes, you are correct, but Zaid was not aware of this.’ The Holy Prophet^(sa) repeatedly expressed his grief for the people who were killed on this occasion. Upon this, a companion of Rifa‘a^(ra) named Abu Zaid^(ra) said, ‘O Messenger(sa) of Allah! We ask nothing for those who were killed, this was an accident due to a misunderstanding which has passed. But as for those who are alive, the property of our tribe which has been seized by Zaid should be returned to us.’ The Holy Prophet^(sa) said, ‘Yes, you are correct,’ and he immediately sent Hazrat Ali^(ra) towards Zaid^(ra). He also sent his own sword as a symbol with the message to Zaid^(ra) that all the prisoners and wealth which had been seized from this tribe be released at once. Upon receiving this order, Zaid^(ra) immediately released the prisoners and returned the wealth acquired in spoils as well.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad(ra), pp. 681-682)

Thus, this was the noble example of the Holy Prophet^(sa) in relation to honouring his covenant. He did not inflict any injustice upon them. It is possible that some of the tribes may have intentionally took part in the battle, but since this was a misunderstanding on the part of the Muslims, therefore the Holy Prophet^(sa) released them all and returned their wealth.

Then there is mention of another expedition of Hazrat Zaid bin Haritha^(ra) towards Wadi al-Qura which took place in 6 AH. It is stated:

“After approximately one month after the expedition of Hisma, the Holy Prophet^(sa) once again sent Zaid bin Haritha^(ra) to Wadi al-Qura. When the squadron of Zaid bin Haritha^(ra) reached Wadi al-Qura, the people of the Banu Fuzarah were ready for combat. As such, numerous Muslims were martyred in this expedition, and even Zaid^(ra) himself was badly wounded, but God saved him by His grace.”

Hazrat Mirza Bashir Ahmad Sahib^(ra) states,

“Wadi al-Qura, which has been mentioned with relevance to this expedition, is an inhabited valley situated on the Syrian route north of Medina, wherein many settlements resided. This is why it became known as Wadi al-Qura, i.e. the Valley of Settlements.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 682-683)

The Battle of Mautah took place in 8 AH. Mautah is a place near Balqa in Syria. Describing the causes and motives behind this battle, Allamah Ibn Sa‘d writes that the Messenger (sa) of Allah appointed Harith bin Umair as an envoy and sent him with a letter to the king of Basra. When he arrived at Mautah, he was martyred by Shurahbeel bin Amr Ghassani. None of the envoys of the Holy Prophet^(sa) were martyred except Hazrat Harith bin Umair. In any case, this incident was very distressing for the Holy Prophet^(sa).

When he called the people, who numbered 3,000, they immediately gathered in Jurf. The Holy Prophet^(sa) announced that Zaid bin Haritha^(ra) was the commander over all of them. He prepared a white flag to give to Hazrat Zaid^(ra) and instructed him, “Go to the place where Harith bin Umair was martyred and to convey the message of Islam to those people. If they accept, then well and good. Otherwise, beseech Allah’s help against them and fight against them.”

Martyrdom and The Battle of Mautah

The Battle of Mautah was fought in 8 AH, during the month of Jamadi al-Awwal. (Al-Tabaqaat-ul-Kubra, Vol. 2, pp. 97-98, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 34, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

It is narrated by Hazrat Abdullah bin Umar^(ra), “Allah’s Messenger (sa) appointed Zaid bin Haritha^(ra) as the commander of the army during the Battle of Mautah and said, ‘If Zaid is martyred, Jafar should take over his position, and if Jafar is martyred, Abdullah bin Rawaha should take over his position.’” This army is also called “Jaishul Umaraa” [Army of Leaders]. (Sahih al-Bukhari, Kitab-ul-Maghazi, Baab Ghazwah Mautah, Hadith no. 4261) (Musnad Ahmad bin Hanbal, Vol. 7, p. 505, Hadith no. 22918)

This is mentioned in Sahih al-Bukhari as well as Musnad Ahmad bin Hanbal. It is also mentioned in the narration in which Hazrat Jafar^(ra) said to the Messenger(sa) of Allah, “I did not think that you would appoint Zaid as an Amir over me.” The Holy Prophet^(sa) replied, “Never mind about that for you do not know what is better.” (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 34, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Hazrat Musleh Maud^(ra), while mentioning the Battle of Mautah, writes:

“The Holy Prophet^(sa) appointed Hazrat Zaid^(ra) as the commander of this military campaign. However, he also added, ‘I am appointing Zaid^(ra) as the commander of the army. If Zaid^(ra) is killed while fighting, Jafar^(ra) should take over the command in his position, and if Jafar^(ra) is killed, Abdullah bin Rawaha^(ra) should take over the command and even if he is killed then anyone whom the Muslims collectively agree upon, should take up the command of the army.’ As he said these words, a Jew was also sitting in his company. He said, ‘Although I do not believe you to be a prophet, but if you are truthful then none of these three individuals would return alive because anything uttered by a prophet is certainly fulfilled.’”

Hazrat Musleh Maud^(ra) further states:

“At this, Hazrat Zaid^(ra) replied, ‘Regardless of whether I return from this battle alive or not, it is an undeniable truth that our Messenger (sa) is truthful.’ Allah’s wisdom so ordained that this incident was fulfilled exactly as foretold. Hazrat Zaid^(ra) was martyred. Then, Hazart Jafar^(ra) took up the command and he too was martyred. Then, Hazrat Abdullah^(ra) bin Rawaha took up the command of the army and was also martyred. It was possible that in this moment, the Muslim army could have dispersed but Hazrat Khalid bin Waleed^(ra) took the flag in his hand on the behest of the Muslims. Allah gave victory to the Muslims through him and he returned the army safely.” (Fareeza-e-Tabligh Aur Ahmadi Khawateen, Anwar-ul-Aloom, Vol. 18, p. 406-406)

In Bukhari, we find this narration in the following manner. Hazrat Anas bin Malik^(ra) narrates that the Holy Prophet^(sa) said that Zaid^(ra) took the flag and was martyred. Following this, Jafar^(ra) grabbed hold of it and was also martyred. Then, Abdullah^(ra) bin Rawaha took the flag and he was martyred as well. As the Holy Prophet^(sa) made this announcement, tears were flowing from his eyes. The Holy Prophet^(sa) then said that following this, Khalid bin Waleed^(ra) grabbed hold of the flag even though he was not among the appointed leaders and he was granted victory. (Sahih Al-Bukhari, Kitab-ul-Janaiz, Hadith no. 1246)

When the news of the martyrdom of Hazrat Zaid bin Haritha^(ra), Hazrat Jafar^(ra) and Hazrat Abdullah bin Rawaha^(ra) reached the Holy Prophet^(sa), he stood up and informed them first about Zaid^(ra), “O Allah, forgive Zaid! O Allah, forgive Zaid! O Allah, forgive Zaid!” Following this, the Holy Prophet^(sa) said, “O Allah, forgive Jafar and Abdullah bin Rawaha.” (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 34, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990),

Hazrat Aisha^(ra) relates that when Hazrat Zaid bin Haritha^(ra), Hazrat Jafar^(ra) and Abdullah bin Rawaha^(ra) were martyred, the Holy Prophet^(sa) sat down in the mosque and signs of grief and sorrow were visible on his face. (Sunan Abi Daud, Kitab-ul-Janaiz, Hadith no. 3122)

In Tabaqat-ul-Kubra it is written that when Hazrat Zaid^(ra) was martyred, the Holy Prophet^(sa) went to his family in order to offer his condolences. When the Holy Prophet^(sa) went there, his daughter was in such a state where signs of weeping were visible on her face. Upon this, tears started to flow from the eyes of the Holy Prophet^(sa) as well. Hazrat Zaid bin Abada^(ra) said, “O Prophet of Allah, what is this? Tears are flowing from your eyes!” The Holy Prophet^(sa) replied:

ھٰذَا شَوْقُ الْحَبِیْبِ اِلٰی حَبِیْبِہٖ

That is, “This is the love of a beloved for his beloved.” (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 34, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Mentioning the martyrdom of Hazrat Zaid^(ra), Allama ibn Sa‘d writes that the Holy Prophet^(sa) appointed Hazrat Zaid bin Haritha^(ra) as the leader of the army sent to Mautah and, in fact, gave him preference above all the other leaders appointed for this expedition. When the Muslims and the idolaters confronted each other, the leaders appointed by the Holy Prophet^(sa) were fighting on foot. Hazrat Zaid^(ra) took the flag and commenced the battle and others also joined him in the battle. During the battle, Hazrat Zaid^(ra) was pierced by a spear and was martyred as a result. At the time of his martyrdom, he was fifty-five years old. The Holy Prophet^(sa) led the funeral prayer of Hazrat Zaid^(ra) and said, “O people! Seek forgiveness for Zaid, he swiftly entered the abode of paradise.” (Al-Tabaqaat-ul-Kubra, Vol. 3, pp. 33-34, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990),

Hazrat Usama^(ra), the son of Hazrat Zaid^(ra), relates that the Holy Prophet^(sa) would take him, i.e. Hazrat Usama^(ra), and Hasan^(ra) and say, “O Allah! Love both of these as I love both of them.” (Sahih Al-Bukhari, Kitab-ul-Fazail Ashaab-e-Nabi, Hadith no. 3735)

Hazrat Jabala^(ra) relates that until the Holy Prophet^(sa) set out for a battle, he would not give his weapons to anyone but Hazrat Ali^(ra) and Hazrat Zaid^(ra). (Kanzul Ummal, Vol. 13, p. 397, Hadith no. 37066, Muithitha Al-Risala, Beirut, 1985)

Hazrat Jabala^(ra) mentions another narration that the Holy Prophet^(sa) was given two camel saddles as a gift. He kept one himself and gave the other one to Hazrat Zaid^(ra). (Kanzul Ummal, Vol. 13, p. 397, Hadith no. 37067, Muithitha Al-Risala, Beirut, 1985)

Hazrat Jabala^(ra) relates another tradition that the Holy Prophet^(sa) was gifted two cloaks. He kept one for himself and gave the other one to Hazrat Zaid^(ra). (Al-Mustadrik Ala’ Sahihain Li Al-Hakim, Vol. 3, p. 241, Kitab Marifat Al-Sahaba, Hadith no. 4963, Dar-ul-Kutb Al-Ilmiyyah, Beirut, 2002)

In another place it is mentioned that Hazrat Zaid bin Haritha^(ra) was called the beloved of the Holy Prophet^(sa). In relation to Hazrat Zaid^(ra), the Holy Prophet^(sa) said, “The most beloved to me from among the people is he on whom Allah has bestowed His favour; and that is Zaid.” Allah the Exalted bestowed His favour upon him through his acceptance of Islam and the Holy Prophet^(sa) did so by granting him freedom.” (Al-Istiaab Fi Ma‘rifa Al-Sahab, Vol. 2, p. 117, Zaid bin Haritha, Dar-ul-Kutb Al-ilmiyyah, Beirut, 2010)

The Second Battle in Mautah

The gist of what history books have recorded about the [second] Battle of Mautah is that in order to respond to the earlier battle that took place in Mautah, the Holy Prophet^(sa) prepared a huge army in the month of Safar during the 11th year following the migration, and the Holy Prophet^(sa) instructed the people to prepare for battle against the Byzantine Empire. Although there is no direct connection with this particular battle to Zaid bin Haritha^(ra) as he was martyred in the earlier battle that took place at Mautah, nonetheless his name is mentioned in reference to the preparation of the army.

In any case, Hazrat Usama^(ra) had not taken part in the Battle of Badr – at the time of the battle he was far too young. Nonetheless, on the day after this army was prepared, the Holy Prophet^(sa) called over Hazrat Usama bin Zaid^(ra), and, handing over the command of this expedition to Hazrat Usama^(ra), said, “Go towards the place where your father was martyred,” and, regarding their departure toward the region of Syria, the Holy Prophet^(sa) said, “When you depart, travel swiftly and reach the enemy before news of your approach reaches them. Then, first thing in the morning, attack the Ahl-e-Ubna (i.e. the people of Balqa).”

In Syria, Balqa is the name of a region situated near Mautah which was where the Battle of Mautah took place. And Balqa is a region situated in Syria between Damascus and the Valley of Quraa. With regard to this place, it is recorded that a person from the progeny of Prophet Lot^(as) named Baaliq populated the area. In relation to Daroom, it is stated that it is a place found in Palestine, near Ghaza, which is situated on the route to Egypt.

In any case, the Holy Prophet^(sa) instructed them, “Raze these places to the ground with your horses, to avenge Hazrat Zaid^(ra).”

The Holy Prophet^(sa) further said to Usama^(ra), “Take guides who can show you the way as well, and also take such people as can perform the duty of reconnaissance – people who can properly inform you of the prevailing situation and circumstances there. May God Almighty grant you success, and return quickly.”

At the time of this battle, the age of Hazrat Usama^(ra) was between 17 and 20 years old. The Holy Prophet^(sa) tied a flag with his own hands and said to Usama^(ra), “With the name of Allah, strive in His path and battle him who denies God.” Hazrat Usama^(ra) took this flag in his hands and left, delegating the flag’s responsibility to Hazrat Buraidah^(ra). This army began to gather at a place called Juruf. Juruf is also a place situated about three miles from Medina. The total number of this army is recorded as 3,000. All of the Ansar and Muhajireen companions of the Holy Prophet^(sa) were part of this army. Among them were some very prominent companions such as Hazrat Abu Bakr^(ra), Hazrat Umar^(ra), Hazrat Ubaidah bin al Jarrah^(ra), and Hazrat Sa‘d bin Abi Waqas^(ra), but the commander appointed over this army was Hazrat Usama^(ra), who was only 17 or 18 years old. Some individuals did object that a young boy had been made the Amir at such a young age over the companions who migrated with the Holy Prophet^(sa) in the very early period of Islam. At this, the Prophet^(sa) of Allah expressed his displeasure. He had a cloth tied around his head and had over himself a mantle. He stood at the pulpit and announced, “O ye people, what is this thing that has reached me which you say about Usama^(ra) being made commander over you? If you have objected to my decision in making Usama the Amir over you, then know that you have also objected to my appointment of his father as Amir before this.”

Then, the Holy Prophet^(sa) went on to say, “I swear to God, he also possessed the qualities of leadership, (referring to Hazrat Zaid bin Haritha^(ra)) and after him, his son also possesses within himself the qualities of leadership. He was among those people who were dearest to me, and both of these (meaning father and son) deserve all the good in the world.”

Then, the Holy Prophet^(sa) instructed, “So take a lesson of goodness from him, meaning Hazrat Usama^(ra), for he is among the very best of you.”

This took place two days prior to the Holy Prophet’s (sa) demise, i.e., Saturday, 10 Rabi al-Awwal. The Muslims departing with Hazrat Usama^(ra) had said farewell to the Holy Prophet^(sa) and joined the army at a place called Juruf. The illness of the Holy Prophet^(sa) had increased, yet he continued to insist on sending forth the army of Hazrat Usama^(ra).

On the Sunday, the state of the Holy Prophet^(sa) had worsened even further and Usama returned, the Holy Prophet^(sa) was in a state of semi-consciousness and people were giving him medicine that day. Hazrat Usama^(ra) lowered his head and kissed the Holy Prophet^(sa). The Holy Prophet^(sa) could not speak, but he raised both his hands to the sky and placed them on the head of Hazrat Usama^(ra). Hazrat Usama^(ra) states that he understood that the Holy Prophet^(sa) was praying for him. Hazrat Usama^(ra) then left to re-join the army. On Monday, the Holy Prophet’s (sa) health somewhat improved. He then said to Hazrat Usama^(ra), “Depart with the blessings of God Almighty”. Hazrat Usama^(ra) took leave from the Holy Prophet^(sa) and set off, instructing his men to march on.

All of a sudden, a man came and brought a message from his mother, Hazrat Umm-e-Aiman^(ra), that it seemed the Holy Prophet^(sa) was in his final moments and that his health had deteriorated significantly. As soon as he heard this terrible news, Hazrat Usama^(ra) returned with Hazrat Umar^(ra) and Hazrat Abu Ubaidah^(ra) to see the Holy Prophet^(sa). When they reached, they found him taking his last breath.

On Monday 12 Rabi al-Awwal, after sunset, the Holy Prophet^(sa) passed away. As a result, the Muslim army returned from Juruf to Medina. Hazrat Buraidah^(ra) planted the flag of Hazrat Usama^(ra) at the door of the Holy Prophet^(sa). When the oath of allegiance was taken at the hand of Hazrat Abu Bakr^(ra), he ordered Hazrat Buraidah^(ra) to take the flag to the house of Hazrat Usama^(ra) and to depart once more for the original purpose, i.e. to take the army which the Holy Prophet^(sa) had prepared. Hazrat Buraidah^(ra) carried the flag and placed it where the army was originally stationed.

After the demise of the Holy Prophet^(sa), the sedition and apostasy had spread across the whole of Arabia, be it in ordinary men or men of influence, it had spread within approximately all the Arab tribes and their hypocrisy had become evident. In that period, the Jews and the Christians were staring in amazement, eager to see what happens next and began also making preparations to take revenge.

With the demise of the Holy Prophet^(sa) and due to the small number of Muslims, their state was like that of a sheep during the night of a storm. The Muslims were in a very dire situation. Prominent companions had suggested to Hazrat Abu Bakr^(ra) that due to the severity of the situation, he should delay sending off the army of Hazrat Usama^(ra) and that they should be sent some time later. Hazrat Abu Bakr^(ra) refused, stating that even if beasts dragged his body around, he would still send this army in accordance with the instructions of the Holy Prophet^(sa) and he would implement the instructions given by the Holy Prophet^(sa). Even if there remained not a single resident but him, he would still meet this decision. Hazrat Abu Bakr^(ra) duly upheld the decision of the Holy Prophet^(sa) and put it into implementation by instructing all those in the army of Hazrat Usama^(ra) to re-join them in Juruf. Hazrat Abu Bakr^(ra) stated that every single person who was part of the army of Hazrat Usama^(ra) and whom the Holy Prophet^(sa) had instructed to join must not remain behind, nor shall he ever grant them permission to do so. They must join them, even if they have to travel on foot.

Nonetheless, the army was assembled once again. Owing to the delicate situation, the Companions advised again to stop the army from leaving. According to one narration, Hazrat Usama^(ra) asked Hazrat Umar^(ra) to convince Hazrat Abu Bakr^(ra) to revoke the order of sending the army so they could remain behind to contest against those who had rebelled and protect the Khalifa and the Holy Prophet’s (sa) grave against an attack from the idolaters. Aside from this, some Ansari Companions said to Hazrat Umar^(ra) that if the Caliph of the Holy Prophet^(sa) – Hazrat Abu Bakr^(ra) – was resolute on sending the army, then he ought to request Hazrat Abu Bakr^(ra) to appoint a leader of the army that is more senior in age than Usama^(ra).

Hazrat Umar^(ra) approached Hazrat Abu Bakr^(ra) and presented the opinions of the companions to him. However once again, Hazrat Abu Bakr^(ra) replied with the same firm resolve saying, “Even if the predators of the jungle enter Medina and take me away, even then I will never revoke a directive issued by the Holy Prophet^(sa).”

When Hazrat Umar^(ra) informed Hazrat Abu Bakr^(ra) about the opinion of the Ansar Companions, he asserted with authority, “Usama was appointed as the leader by the Holy Prophet^(sa) and you want me to remove him from his position!” Upon hearing the unwavering directive of Hazrat Abu Bakr^(ra) and his resolve to see it fulfilled, Hazrat Umar^(ra) met with the people who were part of the army. When the people enquired as to what happened, Hazrat Umar^(ra) replied in an angry tone saying: “Remove yourself from me immediately. It was because of you all that I was admonished today by the Khalifa of the Holy Prophet^(sa).”

In line with the orders of Hazrat Abu Bakr^(ra), when Usama’s army gathered at a place called Jurf, Hazrat Abu Bakr^(ra) also came there. He met the army and arranged them himself. The scene at the time of departure was also astonishing. At the time Hazrat Usama^(ra) was riding his mount, whereas the Khalifa of the Holy Prophet^(sa) – Hazrat Abu Bakr^(ra) – was walking beside him. Hazrat Usama^(ra) said, “O Khalifa of the Prophet^(sa)! Either you take a mount to ride, or I will descend from mine.” Hazrat Abu Bakr^(ra) replied: “By God! Neither shall you descend from your mount, nor will I take a mount for myself. Am I not able to use my two feet and stride forward in the cause of Allah? Each time a ghazi [one who fights in the cause of God] takes a step, God Almighty rewards him the equivalent of 700 good deeds and he is elevated 700 times in rank, as well as having 700 of his sins forgiven.”

Hazrat Abu Bakr^(ra) required the assistance of Hazrat Umar^(ra) in Medina for several matters. However, Hazrat Abu Bakr^(ra) did not keep Hazrat Umar^(ra) behind on his own accord. Instead he sought permission from Hazrat Usama that if he deemed appropriate to grant Hazrat Umar^(ra) permission to remain behind. Hazrat Usama^(ra) responded to the call of the Khalifa and permitted Hazrat Umar^(ra) to remain behind. After this incident, every time Hazrat Umar^(ra) would meet Hazrat Usama^(ra), he would address him, saying:

اَلسَّلَامُ عَلَیْکَ أَیُّھَا الْأَمِیْرُ

“Peace be upon you, O leader”. In response, Hazrat Usama^(ra) would say:

غَفَرَ اللّٰہُ لَکَ یَا أَمِیْرَ الْمُؤْمِنِیْن

“O Leader of the Faithful! May God Almighty shower His forgiveness upon you.”

In the end, Hazrat Abu Bakr^(ra) gave the following words of advice to the army:

“Do not show disloyalty nor break your covenant; do not commit theft, do not mutilate any corpses of the enemies; do not kill young children, women and the elderly; do not cut date palm trees nor burn them; do not injure any sheep, cow or camel except for those you slaughter for consumption.” He then further stated: “You will pass by a people who have withdrawn to the Church for worship, leave them be. Similarly, there will be people who bring you food in dishes to eat. If you wish to eat therefrom, you ought to recite Bismillah [In the name of Allah] before eating. Then you will certainly meet a people who would have shaved their heads from the middle, but will have locks of hair on the sides. For them you ought to strike them slightly with your swords and then defend yourselves. May God Almighty protect you from all slander and safeguard you from the epidemic of the plague.”

Hazrat Abu Bakr^(ra) then turned to Hazrat Usama^(ra) and said, “Carry out all the tasks assigned to you by the Holy Prophet^(sa).”

Through this conversation, whilst on the one hand Hazrat Abu Bakr^(ra) taught Hazrat Usama^(ra) the Islamic etiquette of war – in which one cannot commit injustice against anyone else – on the other hand, it is also evident that Hazrat Abu Bakr^(ra) was convinced that this army would be victorious. That is why he said, “You will be granted victories.”

Thus, Hazrat Usama^(ra) set off on the 1st of Rabi al-Aakhir, 11 AH. Hazrat Usama^(ra) and his army travelled for days on end and according to the instructions of the Holy Prophet^(sa), they eventually reached the area in Syria known as Ubna. The following morning, the army attacked the inhabitants from all four sides. The slogan raised on this occasion was:

یَامَنْصُوْرُ اَمِتْ

Meaning, “O You, who have been granted divine succour, fight!”

In this battle, whoever came up against a Muslim mujahid [one who performs Jihad in the way of God] was killed and many were taken prisoners. They gained a large amount of spoils from the war, from which one-fifth was taken out and the rest distributed amongst the army. The portion for the one riding a mount was twice as much as those on foot. After the battle, the army camped in this very place for one day and then set off for Medina the following day.

Hazrat Usama^(ra) sent an individual ahead of the army to Medina to relay the good news. In this battle, not a single Muslim was martyred. When this triumphant army returned to Medina, Hazrat Abu Bakr^(ra), along with the Ansar and Muhajireen, went outside of Medina to welcome them. Hazrat Buraidah^(ra) was waving the flag ahead of the army. Upon reaching Medina, the army went to Masjid Nabawi. Hazrat Usama^(ra) offered two nawafil [voluntary prayers] and then went home. According to varying narrations, this army spent between 40 and 70 days outside of Medina. Sending the army of Usama^(ra) proved to be beneficial for the Muslims because the people of Arabia had begun to say that if the Muslims were weak and frail, they would never send this army on the expedition. Thus, through this, many of the disbelievers became alerted and refrained from carrying out their plans against the Muslims. (Al-Tabaqaat-ul-Kubra, Vol. 2, pp. 145-147, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (As-Siratul Halabiyyah, Vol. 3, pp. 291-294, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2002) (Al-Kaamil fi Tarikh, Vol. 2, pp. 199-200, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2006) (Mujam-ul-Buldan, Vol. 1, p. 579)

Through the grace of Allah and His Support, Hazrat Usama^(ra) fulfilled the words of the Holy Prophet^(sa) to the letter. In terms of organisation and management of the army, he was very successful and this expedition proved to be a great triumph. The Holy Prophet^(sa) had stated that Hazrat Usama^(ra) was an exceptional leader. God Almighty’s grace, the prayers of the Holy Prophet^(sa) and his Khalifa proved that Hazrat Usama^(ra), like his martyred father Hazrat Zaid^(ra), was not only worthy to lead, but he also had a lofty status owing to his morals and qualities. It was the firm resolve and tremendous courage of the Khalifa that he sent this army, despite several internal and external dangers as well as certain allegations. Then through the triumph and success, God Almighty taught the Muslims their first lesson that after the demise of the Holy Prophet^(sa), all blessings lie in the obedience to Khilafat.

The Promised Messiah^(as) has mentioned this in his book Sirrul Khilafah. (Ruhani Khazain, Vol. 8, p. 394, footnote)

Nevertheless, may God Almighty shower His boundless mercy on Hazrat Zaid bin Haritha^(ra) and his son, Hazrat Usama (sa), who were the beloved and dear ones of our master and guide, the Holy Prophet^(sa).