After reciting the Tashahud, Ta‘awuz, and Surah al-Fatihah, Hazrat Khalifatul Masih V^(aba) stated:

Today, I will resume the series of narrating the accounts of the Badri Companions of the Holy Prophet^(sa). There was a break in the series due to the recent tour and various Jalsas [annual conventions]. The last sermon that I delivered on the accounts of the lives of the Companions was on 20 September. In that sermon, I related the accounts of Hazrat Khubaib^(ra) bin Adi, however there were some narrations from his account that were left.

It was mentioned in that sermon that at the time of his martyrdom, he requested Allah the Almighty to convey his Salaam [greetings of peace] to the Holy Prophet^(sa). Thus, we find that these people were of a very lofty status and had attained the nearness of Allah the Almighty. From this incident, we also learn about how Allah the Almighty bestowed His favours upon them. When Hazrat Khubaib^(ra) bin Adi requested Allah the Almighty to convey his Salaam to the Holy Prophet^(sa) as there was no one else to do so, subsequently Allah the Almighty conveyed his Salaam to the Holy Prophet^(sa). The Holy Prophet^(sa), while he was sitting with his Companions^(ra), replied with “Wa alaikumusssalam” and informed the Companions^(ra) about his martyrdom. (Fath-ul-Bari Sharh Imam al-Bukhari ibn Hajr Asqalani, Vol. 7, p. 488, Kitab-ul-Maghazi, Hadith 4086, Qadimi Kutub Khana, Karachi)

After the martyrdom of Hazrat Khubaib^(ra) bin Adi and his Companions, the Holy Prophet^(sa) commanded Hazrat Amr^(ra) bin Umayyah to go to Mecca and to kill Abu Sufyan, the chief instigator of this cruel act as he was now deserving of this punishment. The Holy Prophet^(sa) also sent Hazrat Jabbar^(ra) bin Sakhr Ansari with him. Both of them tied their camels in a pass in the Valley of Yajaj, which is situated eight miles from Mecca and entered the city during the night. Hazrat Jabbar^(ra) expressed his desire to Hazrat Amr^(ra) if they could have the opportunity to perform tawaf [circuits] of the Ka‘bah and offer two rak‘at of nawafil. Hazrat Amr^(ra) replied that it was a custom of the people of Quraish that after finishing their evening meal, they would sit in their courtyards at night. Therefore, he feared lest they were caught. Hazrat Jabbar^(ra) replied that Insha-Allah [God willing], that would not happen. Hazrat Amr^(ra) states, “We then performed tawaf and offered two rak‘at of prayer. Then we went forth in search of Abu Sufyan. By Allah, we were walking when a Meccan saw me and recognised me and said, ‘This is Amr bin Umayyah! Surely he must have come with some evil intent.’ Upon this, I told my  companion to take caution and that we should leave from here! Then, we quickly came out of there and climbed a mountain. Some of the people began to pursue us. However, when we reached the peak of that mountain, they gave up and returned. Then, we came down and entered a cave in the mountain. We gathered some stones and stacked them up and we spent the night there. The next morning, one of the Quraish approached by as he was walking his horse on that route. We hid back in the cave. I thought to myself that if he had seen us then he would create an uproar. It would be best to capture him and kill him.” Hazrat Amr^(ra) further narrates, “I had a dagger, which I had prepared for Abu Sufyan. I struck that person’s chest with the dagger upon which he yelled such a loud cry that the Meccans also heard his voice. I once again returned to my spot and hid myself. The people quickly rushed to him while he was taking his last breaths. They asked him that who attacked him? He replied that it was Amr bin Umayyah. Following this, he breathed his last and died on that very spot and was unable to inform them of where we were.”

In those days, this was the custom that if the enemies would become aware of [someone’s presence] then they would be killed due to the severe enmity between one another. Therefore, since they suspected that he had seen them, and so he may inform them about them, as a result of which the disbelievers would come after them and kill them. Hence, before such a thing like this could happen, he took this pre-emptive action in self-defence. Nevertheless, he further narrates, “He was unable to inform them of where we were and so they picked him up and took him away. At night, I said to my Companion that we are safe now. Hence, we set off during the night to go from Mecca to Medina and passed by a party, which was guarding the body of Hazrat Khubaib^(ra) bin Adi. One of them saw Hazrat Amr^(ra) and said that ‘By God! I have never seen anyone walk so similar to that of Amr bin Umayyah’s style of walking. If he wasn’t in Medina, I would say that this is surely Amr bin Umayyah.’” Even here, Allah the Almighty cast a veil over their eyes. He further narrates, “When Hazrat Jabbar^(ra) reached the plank of wood on which Hazrat Khubaib^(ra) was hung, he quickly picked it up and ran away. The members of this party started to chase after him.”

In another narration, it is mentioned that the party standing on guard were intoxicated with alcohol. Some were drunk, some were awake, whilst some were asleep and others were in a drowsy state. Nevertheless, they did not realise and so these Companions quickly took the body and ran away. When they became aware of this, they chased them until Hazrat Jabbar^(ra) reached a fast-flowing stream near the mount Yajaj and he threw this plank of wood into the stream. These group of men pursuing them also arrived there, however, Allah the Almighty had caused this plank of wood to remain hidden from the sight of the disbelievers and they were unable to find it. Hazrat Amr^(ra) narrates, “I said to my Companion, that is Hazrat Jabbar^(ra), that he should leave this place and ride away on his camel. I would prevent these people from coming after him.” Hazrat Amr^(ra) further states, “I then started walking until I reached mount Dajnan, which is situated at a distance of 25 miles from Mecca. I took shelter in a cave and I left the cave until I reached the area of Arj, which is at a distance of 78 miles from Medina.” He further relates, “I then continued to walk until I reached the area of Naqi‘, which is at a distance of approximately sixty miles from Medina. There, I saw two men from among the idolaters of Quraish, who were sent to Medina as spies by the Quraish. I said to them that that they should lay down their arms as it had now become evident that they had come to spy. However, they did not agree. Subsequently, a fight broke out.” He says, “I struck one with an arrow and killed him and imprisoned the other one, shackled him and brought him back with me to Medina.” (Al-Sirat al-Nabawiyyah li Ibn Hisham, pp. 885-886, Ba‘th Amr bin Umayyah al-Damri li Qital Abi Sufyan, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001) (Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 2, p. 226, Khubaib bin Adiyy, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1995) (Lughaat-ul-Hadith, Vol. 4, p. 603, Kitab ‘yaa’, Vol. 3, p. 46, Kitab ‘faa’) (Mu‘jamul Buldan, Vol. 3, p. 225, 309, Vol. 4, p. 400)

According to another narration, Hazrat Amr^(ra) bin Umayyah Zamri relates that the Holy Prophet^(sa) sent him alone as an emissary in order to take Hazrat Khubaib^(ra) down from the plank of wood. He says, “At night, I approached that place and climbed the plank of wood, which Hazrat Khubaib^(ra) [was hanging from] and I was scared that someone might see me. When I released the plank of wood, it fell to the ground. Following this, the plank of wood vanished as if the ground had swallowed it. From that time until today, there is no mention of the bones of Khubaib^(ra).” (Usdul Ghaba, Vol. 1, p. 648, Khubaib bin Adiyy, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)

According to yet another narration, Hazrat Amr^(ra) bin Umayyah Zamri relates, “When I released Hazrat Khubaib^(ra) from the ropes and laid him down, I heard a noise behind me. When I turned around again, I was unable to see anything and the body of Hazrat Khubaib^(ra) had disappeared from my sight.” (Al-Isti‘ab, Vol. 2, p. 25, Khubaib bin Adiyy, Dar-ul-Kutub al-Ilmiyyah, 2002)

Hence, the first narration seems more authentic that when they chased them, he threw it into the river and that the river washed it away, or that the stream or the flow of water took it away. Hence, there are various narrations. Nevertheless, he became known by a title which meant one whose body disappeared in the earth. (Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 2, p. 226, Khubaib bin Adiyy, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1995)

The disbelievers, who wanted to mutilate his body, were unable to do so and Allah the Almighty protected it.

One narration in relation to the incident of the imprisonment of Hazrat Khubaib^(ra) is as follows. Khubaib^(ra) was imprisoned in Mecca, in the house of Ma‘wiyah, who was the freed female slave of Hujair bin Abu Ayhab, so that he may be killed as soon as the sacred months have passed. Ma‘wiyah accepted Islam later and proved to be a pious Muslim. Ma‘wiyah used to relate, “By God! I have not seen anyone better than Hazrat Khubaib^(ra). I used to observe him from the door and he was shackled in chains. According to my knowledge, there wasn’t even a seed of a grape to eat on the face of the earth, (i.e. there were no grapes in that area), yet, Hazrat Khubaib^(ra) used to have a bunch of grapes in his hand that was the size of a person’s head, (i.e. it was a large bunch of grapes) which he would eat from. This was nothing but the provisions granted to him by Allah. Hazrat Khubaib^(ra) would recite the Holy Quran during the Tahajud prayer [predawn voluntary prayer] and women would cry after hearing it and feel sympathetic towards Hazrat Khubaib^(ra).” She says, “Once, I asked Hazrat Khubaib^(ra), ‘O Khubaib^(ra)! Do you have any need? Upon this, he replied, ‘I do not. Indeed, there is one thing. Please give me cold water to drink and do not give me any meat that has been slaughtered in the name of idols. Thirdly, inform me when they decide when it is that they will kill me.’” She then states, “Following this, once the sacred months had passed and once people had agreed on the killing of Hazrat Khubaib^(ra), I went to him and informed him of this. By God! He did not care the least about being killed. He said to me to send a razor for him so that he could make himself presentable.” She says, “I sent this razor in the hands of my son, Abu Hussain.” This was not her biological son, rather she had only brought him up. This is what has been recorded. She further says, “When my son left, the thought suddenly came to me that by God, Khubaib^(ra) had found his opportunity to exact revenge. My son was now with him, the razor was in his hands and he would take his revenge. What have I done by sending the razor with him? Khubaib^(ra) would kill this child with the razor and suggest the taking of a life in exchange for another life.”

The more common narration states that the child was playing and found his way to him and that Khubaib^(ra) had a razor in his hand. However, in this narration it states that the child was mature enough that it was possible to have something sent through him and hence she did so. She further states, “[I thought that] he would go to Khubaib^(ra) and he would say that since they were going to kill him, then he would kill the child as well. Following this, when my son went to him with the razor, he took it and in a light-hearted manner said to the child that he was very courageous and said, ‘Is your mother not worried about my betrayal that she sent you to me with the razor, even though you people have decided to kill me?’” Hazrat Ma‘wiyah says, “I was listening to these words of Khubaib^(ra). I said, ‘O Khubaib^(ra)! I remained fearless from you due to the protection of Allah and I sent this child to you with the razor whilst placing my trust in the Being that you worship. I did not send it so that you may kill my son with it.’ Hazrat Khubaib^(ra) replied, ‘I am not like this and would not kill him. We do not consider betrayal lawful in our religion.’” She says, “Following this, I informed Khubaib^(ra) that he would be taken away the following morning and be killed. The following day, people shackled him in chains and took him to Taneem, which is a place located at a distance of three miles from Mecca towards Medina. Children, women, slaves and many people from Mecca had gathered to see the ordeal of Khubaib’s^(ra) killing.” No one remained in Mecca according to this narration.

She further states, “Some people were there to seek vengeance for their elders who were killed in the battle. Others were present there not to seek revenge; instead, they were enemies of Islam and wished to watch his execution and take joy from it. When they took Khubaib^(ra) along with Zaid bin Dasnah to Taneem, the idolaters instructed that a long piece of wood should be dug into the ground. When they brought Khubaib^(ra) near this piece of wood, he asked permission to offer two rak‘at of prayer. They allowed him to do so. Khubaib^(ra) offered two rak‘at of voluntary prayer and kept them brief and did not prolong them at all.” All of the aforementioned details have been mentioned in this narration by Ma‘wiyah. (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 8, p. 399, Ma’wiyatul Mawlaat Hujair, Dar Ihyaa al-Turath al-Arabi, Beirut, 1996) (Sahih al-Bukhari, Kitabul Jihad, Bab Hal Yasir al-Rajul, Hadith 3045) (Usdul Ghaba, Vol. 1, p. 683, Hashiyah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)

According to the narration that has just been presented with reference to Ibn-e-Saad, Ma‘wiyah was a freed slave of Hujair bin Ayhab in whose house Hazrat Khubaib^(ra) was held captive. According to Alama Ibn Abdul Bar, Khubaib^(ra) was imprisoned in the house of Uqba. Uqba’s wife was providing food for him during this time, and she would open Hazrat Khubaib^(ra) from his shackles when it was time to eat. (Al-Isti‘ab, Vol. 2, p. 25, Khubaib bin Adiyy, Dar-ul-Kutub al-Ilmiyyah, 2002)

Alama ibn Aseer Jazwi writes, “Hazrat Khubaib^(ra) was the first among the Companions who was crucified for the sake of Allah Almighty.” (Usdul Ghaba, Vol. 1, p. 683, Khubaib bin Adiyy, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)

That is, he was tied to a piece of wood that was dug into the ground and was subsequently martyred.

Hazrat Musleh-e-Maud^(ra) has written about the incident of Hazrat Khubaib’s^(ra) martyrdom. He states:

“Among the spectators was Abu Sufyan, chief of Mecca. Abu Sufyan turned to Zaid and asked, ‘Would you not rather have Muhammad^[sa] in your place? Would you not prefer to be safe at home while Muhammad^[sa] was in our hands?’ Zaid replied furiously, ‘What, Abu Sufyan? What do you say? By God, I would rather die, than that the Prophet^(sa) should tread on a thorn in a street in Medina.’ Abu Sufyan could not help being impressed by such devotion. He looked at Zaid in amazement and declared unhesitatingly, but in measured tones, ‘God is my witness, I have not known any one love another as much as the Companions of Muhammad^[sa] love Muhammad^[sa].’” (Dibacha Tafsir-ul-Quran, Anwarul Ulum, Vol. 20, pp. 262-263)

This was the standard of love and devotion of the Companions^(ra) towards the Holy Prophet^(sa). They were willing to sacrifice their lives for him. Similarly, Allah the Almighty’s treatment with them is also evident. At the time of his martyrdom, his lasts words were:

“When I am being martyred in the cause of Islam as a Muslim, I care not as to which flank I fall upon after being martyred, all of this is for the sake of God…” (Usdul Ghaba, Vol. 1, p. 683, Khubaib bin Adiyy, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)

Such were his standards of love and devotion. Before he was martyred, his only desire which he expressed was to offer nawafil prayers before his Lord. He also desired that his greetings of peace [Salaam] be conveyed to the Holy Prophet^(sa) and God Almighty fulfilled that desire as well. The Companions^(ra) loved the Holy Prophet^(sa) so much that it was unbearable for them even to imagine that their life is spared in return for a thorn pricking the feet of the Holy Prophet^(sa). They cared immensely for the slightest affliction upon the Holy Prophet^(sa) and were never concerned about their own life. For this reason, they were able to attain the pleasure and acceptance of Allah the Almighty.

The next Companion to be mentioned is Hazrat Abdullah^(ra) bin Abdullah bin Ubayy bin Salool. Hazrat Abdullah^(ra) was from the Banu Auf, a branch of the Khazraj tribe of the Ansar. He was the son of the Chief of the Hypocrites, Abdullah bin Ubayy bin Salool. He was a very sincere, loyal and devoted Companion of the Holy Prophet^(sa). His mother’s name was Khauwlah bint Munzir. (Al-Sirat al-Nabawiyyah li Ibn Hisham, p. 468, Al-Ansar wa man ma’ahum, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001) (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 408, Abdullah bin Abdillah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

His name during the days of ignorance was Hubaab, however the Holy Prophet^(sa) changed his name to Abdullah and stated, “Hubaab is the name of Satan."

“Salool” was the name of Abdullah bin Ubayy’s – the Chief of the Hypocrites – paternal grandmother, and she belonged to the Khuza‘a tribe. Ubayy was known by his mother’s name, therefore he was called Abdullah bin Ubayy bin Salool. Abdullah bin Ubayy bin Salool was the cousin of Abu Aamir Rahab through his maternal aunt. Abu Aamir was among those people who would speak about the advent of the Holy Prophet^(sa) that a prophet would emerge in the near future. He used to express his belief in this prophet. He would take an oath before the people that he was surely going to appear. During the days of ignorance, Abu Aamir started to wear rough clothes and adopted a life of seclusion. When Allah Almighty sent His Prophet^(sa), instead of accepting him as he advised others, the opposite happened and he became jealous. He rebelled against the Holy Prophet^(sa) and persisted in his state of disbelief. When he accompanied the idolaters to fight against the Messenger^(sa) of Allah during Badr, the Holy Prophet^(sa) labelled him as a ‘fasiq’ (transgressor). (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, pp. 408-409, Abdullah bin Abdillah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

The following names are mentioned amongst the children of Hazrat Abdullah^(ra): ‘Ubadah, Julayhah, Khaythamah, Khuwali and Umamah. Hazrat Abdullah^(ra) accepted Islam and was very devout in his belief. He was considered amongst the prominent Companions of the Holy Prophet^(sa). He fought alongside the Holy Prophet^(sa) at the time of Badr, Uhud and all other battles. He was able to read and write and Hazrat Aisha^(ra) has narrated sayings of the Holy Prophet^(sa) through him. He also had the honour of being one of the scribes of the Holy Quran. (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 409, Abdullah bin Abdillah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Siyar as-Sahaba az Saeed Ansari, Vol. 3, p. 425, Darul Isha’at, Karachi, 2004)

It is narrated that Hazrat Abdullah’s^(ra) nose was severed during the Battle of Uhud and the Holy Prophet^(sa) instructed him to get it replaced with a nose made of gold.

On the other hand, according to another narration, Hazrat Abdullah^(ra) lost two teeth during the Battle of Uhud and the Messenger^(sa) of Allah instructed him to get teeth made of gold as a replacement. The narrator of this tradition states that the narration about the two teeth is more famous and authentic, and this seems more accurate. (Usdul Ghaba, Vol. 3, p. 298, Abdullah bin Abdillah bin Ubayy, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008)

Sometimes certain narrators tend to exaggerate, or the message is not properly understood. So the narration about the teeth seems more accurate in that he lost his teeth, and the Holy Prophet^(sa) instructed him to get replace them with teeth made form gold. Even in those days, they would place a crown on the teeth.

Abu Sufyan had challenged the Muslims during the Battle of Uhud that the following year they would face each other once again at the location of Badr. While mentioning this incident in his book, The Life & Character of the Seal of the Prophets, Hazrat Mirza Bashir Ahmad Sahib^(ra) has consulted various historical sources and presented the following details:

“In the events of the Battle of Uhud, it has already been mentioned that while returning from the battlefield, Abu Sufyan challenged the Muslims to both parties meeting again the following year at Badr, and the Holy Prophet^(sa) announced his acceptance of this challenge. Hence, the next year, in 4 AH at the end of the month of Shawwal, the Holy Prophet^(sa) set out from Medina with a force of 1,500 Companions^(ra) and appointed Abdullah bin Abdullah bin Ubayy as the amir in his absence.

“On the other hand, Abu Sufyan bin Harb also set out from Mecca with an army of the Quraish, consisting of 2,000 men. However, despite the victory at Uhud, and a force this large, his heart was fearful, and even though he was bent upon the destruction of Islam, he wished not to confront the Muslims until he could gather a more significant force. As such, he was still in Mecca, when he dispatched a man by the name of Na‘im, who belonged to a neutral tribe, towards Medina and emphatically instructed him that in any way possible, he should intimidate and threaten the Muslims, and craft fabricated stories to hold them back from setting out for war. Hence, this individual came to Medina and crafting false stories of the preparation, strength, zeal and fury of the Quraish, created a state of unrest in Medina. This was carried out to such an extent that various people of weaker dispositions began to arbor fear in taking part in the battle. However, the Holy Prophet^(sa) encouraged the Muslims to go forth, and in his address, he stated:

“‘We have already accepted the challenge of the Quraish, and we have promised to set out on this occasion; therefore, we cannot turn back. Even if I am required to go alone, I shall go and stand firm in the face of the enemy.’

“As a result, the fear of the people was dispelled, and they became prepared to set out in the company of the Holy Prophet^(sa) with great zeal and sincerity.

“In any case, the Holy Prophet^(sa) set out from Medina with 1,500 Companions^(ra), and on the opposing end, Abu Sufyan set out from Mecca with his 2,000 warriors. However, the power of God was such that the Muslims reached Badr according to their promise, but the army of the Quraish came out to some distance and then retreated to Mecca. The account is that when Abu Sufyan learnt of the failure of Na‘im, he became fearful in his heart and after having travelled some distance, he retreated with his army admonishing them:

“‘This year, the famine is very severe, and people are facing financial difficulty. Therefore it is not wise to fight at this time. We shall attack Medina with greater preparation when a time of affluence is at hand.’

“The Muslim army stayed at Badr for eight days, and since a carnival would take place there every year at the beginning of Dhul Qa‘dah, during the carnival, many Companions^(ra) engaged in trade and were able to generate significant profits. As a matter of fact, in this eight-day business venture, they were able to multiply their initial capital two-fold. When the carnival came to an end, and the army of the Quraish did not arrive, the Holy Prophet^(sa) departed from Badr and returned to Medina. The Quraish returned to Mecca and began to prepare for an attack upon Medina. This Ghazwah is known as the Ghazwah of Badrul-Mau‘id.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 529-530)

Hazrat Abdullah^(ra) was martyred in 12 AH in the Battle of Yamama, during the era of Hazrat Abu Bakr^(ra). (Al-Isti’ab, Vol. 3, p. 77, Abdullah bin Abdillah Ansari, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2010)

There is a narration in Sahih Bukhari regarding Hazrat Abdullah’s^(ra) father, Abdullah bin Ubayy bin Salool. There are certain narrations, which perhaps are not directly related, however I present them because one is able to acquire an understanding of [Islamic] history as well. Hazrat Usama bin Zaid^(ra) relates that the Holy Prophet^(sa) was once riding on a donkey on which a sheet of cloth made in Fadak was placed upon it. The Holy Prophet^(sa) sat Hazrat Usama bin Zaid^(ra) behind him and they were travelling to visit Hazrat Saad^(ra) bin Ubadah, who was unwell and resided in the neighbourhood of the Banu Harith bin Khazraj. This incident took place prior to the Battle of Badr. Hazrat Usama bin Zaid^(ra) relates that whilst travelling they went past a gathering in which Abdullah bin Ubayy bin Salool was also sat – at the time he had not become a Muslim, or rather he had not yet accepted Islam to conceal his hypocrisy. The gathering consisted of a mix of individuals, there were some mushrikeen [idolaters], Jews and Muslims, who were all sat in this gathering and Hazrat Abdullah^(ra) bin Rawaha was also among them. When the dust from his mount fell on the gathering, Abdullah bin Ubayy bin Salool covered his nose and said (perhaps addressing the Holy Prophet^(sa)), “Do not cast dust upon us!” The Holy Prophet^(sa) offered greetings of Salaam [peace] and got off the animal. The Holy Prophet^(sa) then invited them towards Allah and recited the Holy Quran. Abdullah bin Ubayy bin Salool replied, “There is nothing better than what you say” or perhaps he said, “Is there nothing better you can say?” The meaning of course depends how it was translated from the original text, therefore the original source needs to be consulted in order to determine exactly what he said. In any case, he stated, “There is nothing better than what you say, however do not come to our gathering and disrupt it, rather go back to where you came from and inform those who come to you.” Upon hearing this, Hazrat Abdullah^(ra) bin Rawaha stated, “O Prophet^(sa) of Allah! You should come to our gatherings and recite this to us as we greatly enjoy this.” Consequently, the Muslims, idolaters and Jews began to quarrel with one another and were almost about to attack one another, however the Holy Prophet^(sa) continued to calm them down and advise them. Eventually, they stopped and the Holy Prophet^(sa) mounted his animal and set off and reached Hazrat Saad^(ra) bin Ubadah. The Holy Prophet^(sa) asked Hazrat Saad^(ra) bin Ubadah, “O Saad! Have you heard what Abu Hubaab said to me today?” The Holy Prophet^(sa) was referring to Abdullah bin Ubayy. The Holy Prophet^(sa) then related to him the entire incident. Hazrat Saad^(ra) bin Ubadah replied, “O Prophet^(sa) of Allah! Forgive him and overlook [this act of his]. I swear by Him, Who has revealed this Book to you that God Almighty has now established the truth which He has bestowed upon you. The people here had already decided to appoint him, i.e. Abdullah bin Ubayy as their leader and to place the crown of leadership upon his head. However, when Allah the Almighty did not allow this to happen owing to the truth which God Almighty has revealed to you, he began to burn in his fire of jealousy. This is the reason why he uttered this.” Upon hearing this, the Holy Prophet^(sa) forgave him. When the idolaters and the People of Book would cause affliction to the Holy Prophet^(sa) and his Companions^(ra), they would in turn forgive them as per the commandment of God Almighty:

وَلَتَسْمَعُنَّ مِنَ الَّذِینَ أُوْتُوا الْکِتَابَ مِنْ قَبْلِکُمْ وَمِنَ الَّذِیْنَ أَشْرَکُوْا أَذًى کَثِیرًا

“...and you shall surely hear many hurtful things from those who were given the Book before you and from those who set up equals to God.” [Surah Al-e-Imran, Ch.3: V.187]

God Almighty then stated:

وَدَّ کَثِیْرٌ مِنْ أَہْلِ الْکِتَابِ لَوْ یَرُدُّوْنَکُمْ مِنْ بَعْدِ إِیمَانِکُمْ کُفَّارًا حَسَدًا مِّنْ عِنْدِ أَنْفُسِہِمْ

“Many of the People of the Book wish out of sheer envy from their own selves that, after you have believed, they could turn you again into disbelievers. But forgive and turn away from them, till Allah brings about His decree. Surely, Allah has the power to do all that He wills.” [Surah al-Baqarah, Ch.2: V.110]

Indeed, the Holy Prophet^(sa) would deem forgiveness as the most appropriate recourse just as God Almighty had commanded him to do as well, but in the end, God Almighty granted the Holy Prophet^(sa) permission when he stood against them at Badr. God Almighty caused some of the prominent leaders among the disbelievers of Quraish to be killed, it was then that Abdullah bin Ubayy bin Salool and other idolaters began to claim that this indeed was an outstanding community. Subsequently, they pledged initiation to the Holy Prophet^(sa) to adhere to Islam and became Muslims. (Sahih Bukhari, Kitabut Tafsir, Bab “Wa latasma‘unna minalladhina…”, Hadith 4566)

However, their acceptance of Islam was only owing to fear because they realised that Muslims had won the Battle of Badr. Therefore, as I mentioned that some of the narrations may not have any direct link, however I mention them so that we can also develop an understanding of the historical events of that time.

Hazrat Mirza Bashir Ahmad Sahib^(ra) has further related details in regard to Abdullah bin Ubayy bin Salool’s character:

“The Holy Prophet^(sa) gathered the Muslims and sought their counsel with regard to this attack of the Quraish; whether they should remain in Medina, or set out to fight the enemy. Abdullah bin Ubayy bin Sulool, who was actually a hypocrite, but after the Battle of Badr had become a Muslim at the outset, was also a part of this consultative meeting, and this was the first occasion upon which the Holy Prophet^(sa) invited him to participate in consultation. Prior to beginning, the Holy Prophet^(sa) mentioned the attack of the Quraish and their deadly intentions. Then, the Holy Prophet^(sa) said, ‘Last night in my dream, I saw a cow, and I also saw that the tip of my sword had broken. Then, I saw the cow being slaughtered, and I also saw that I had placed my hand in a secure and strong coat of mail.’ It has also been related in one narration that the Holy Prophet^(sa) said, ‘I saw as if I was mounted on the back of a ram.’ The Companions^(ra) enquired, ‘O Messenger^(sa) of Allah! How have you interpreted this dream?’ The Holy Prophet^(sa) responded, ‘I have understood the slaughtering of the cow to infer that some of my Companions^(ra) shall be martyred, and it seems as if the breaking of the tip of my sword is an indication towards the martyrdom of someone from among my relatives, or perhaps I shall myself suffer an injury in this campaign. As for placing my hand in a coat of mail, I have understood this to infer that in order to fend off this attack, it is more appropriate for us to remain in Medina.’ The Holy Prophet^(sa) interpreted the dream of himself being mounted on a ram to symbolise the leader of the army of the Quraish, i.e., its flag-bearer - who would, God-willing, be slain at the hands of the Muslims.

“After this, the Holy Prophet^(sa) sought the counsel of his Companions^(ra), as to what should be done in the current state of affairs. Upon weighing the pros and cons of the situation at hand, and perhaps being somewhat swayed by the dream of the Holy Prophet^(sa), some of the prominent Companions^(ra) submitted the opinion that it was more appropriate to remain in Medina and fight. Abdullah bin Ubayy bin Sulool, chief of the hypocrites, proposed the same. The Holy Prophet^(sa) also preferred this proposal and said, ‘It seems more beneficial for us to stay in Medina and fight them.’ However, a majority of the Companions^(ra), and especially those young men who had not participated in the Battle of Badr, and were restless to receive an opportunity to serve the religion by means of their own martyrdom, very forcefully insisted that they should go forth from the city and fight in an open field. This group presented their opinion with such persistence that upon witnessing their zeal, the Holy Prophet^(sa) accepted their proposal and decided that the Muslims would fight the disbelievers in an open field. After the Friday Prayer, the Holy Prophet^(sa) publicly urged the Muslims to attain spiritual reward through Jihad in the cause of Allah by participating in this Ghazwah. Thereafter, the Holy Prophet^(sa) retired to his residence, where he tied his turban, put on his equipment and took his arms with the assistance of Hazrat Abu Bakr^(ra) and Hazrat Umar^(ra) and came out in the name of Allah. However, during this time, due to the admonishment of Saad bin Muaz^(ra), chief of the Aus tribe and other prominent Companions^(ra), the party of young men began to realise their mistake; in that they should not have insisted upon their own opinion in opposition to the view of God’s Messenger, and most of them were now inclined towards remorse.

“When these people saw the Holy Prophet^(sa) coming with his arms, clad in double the armour, and his helmet, etc., their regret grew even more. They almost unanimously submitted, ‘O Messenger^(sa) of Allah! We have committed a mistake in insisting upon our own view over yours. You should employ whatever strategy you deem most appropriate. God-willing, it shall be most blessed.’  The Holy Prophet^(sa) said, ‘It does not befit a Prophet of God to put on his arms and then lay them down before God issues forth a verdict. So go forth now, in the name of Allah and if you are steadfast, then be certain that the succour of Allah the Exalted shall be with you.’ After this, the Holy Prophet^(sa) instructed that three flags be prepared for the Muslim army. The flag of the Aus tribe was entrusted to Usaid bin Hudair^(ra), the flag of the Khazraj tribe was entrusted to Habbab bin Mundhir^(ra) and the flag of the Muhajireen was entrusted to Hazrat Ali^(ra). Then, after appointing Abdullah bin Ummi Maktum^(ra) as the Imamus-Salat in Medina and observing Asr Salat, the Holy Prophet^(sa) set out from Medina with a large community of the Companions^(ra). The chieftains of the Aus and Khazraj tribe, Saad bin Mu‘az^(ra) and Saad bin Ubadah^(ra) proceeded along, running slowly, just ahead of the mount of the Holy Prophet^(sa), and the rest of the Companions^(ra) moved forward-positioned to the right, left and behind the Holy Prophet^(sa). The mountain of Uhud is situated approximately three miles to the north of Medina. At the half-way mark, at a place known as Shaikhain, the Holy Prophet^(sa) halted and ordered an inspection of the Muslim army. Minors who had come along in their eagerness to participate in Jihad were sent back. Accordingly, Abdullah bin Umar^(ra), Usamah bin Zaid^(ra) and Abu Said Khudri^(ra), among others, were all sent back. Rafi bin Khadij^(ra) was also the same age as these children, but possessed great skill in archery. Due to this quality of his, his father interceded on his behalf before the Holy Prophet^(sa) so that he may be permitted to participate in this Jihad. When the Holy Prophet^(sa) lifted his sights towards Rafi, he took a firm stance at attention in the likeness of warriors, so that he could appear strong and tall. As such, this plan succeeded and the Holy Prophet^(sa) granted him permission to ride along. Upon this, another child by the name of Samurah bin Jundub^(ra), who had been ordered to return, went to his father and said, ‘If Rafi has been granted permission, then I should be permitted as well, because I am stronger than Rafi and can put him down in a bout of wrestling.’ The father was over-joyed at the sincerity of his son; both father and son presented themselves before the Holy Prophet^(sa) and the father presented the desire of his son. The Holy Prophet^(sa) smiled and said, ‘Alright then, let Rafi and Samurah wrestle one another, so that we may determine who is the stronger of the two.’ Thus, the competition took place; Samurah^(ra) took hold of Rafi^(ra) and threw him to the ground in an instant. The Holy Prophet^(sa) granted Samurah^(ra) permission to come along as well and this innocent child was delighted. Now that evening had arrived, Bilal^(ra) called the Azan, and all of the Companions^(ra) offered their Salat behind the Holy Prophet^(sa). Then, the Muslims set up camp for the night at this very place. The Holy Prophet^(sa) appointed Muhammad bin Maslamah^(ra) to arrange security for the night; alongside a group of 50 Companions, he circled the Muslim army and stood guard all night long.

“The following day, on 15 Shawwal 3 AH or 31 March 624 AD on Saturday, before dawn, the Muslim army marched forward and offering their Salat en-route, reached the foot of mount Uhud at the start of the morning. It was on this occasion that the evil Abdullah bin Ubayy bin Sulool, chief of the hypocrites betrayed the Muslims, and separating himself along with 300 followers, returned to Medina saying, ‘Muhammad^(sa) did not pay heed to my advice, and being swayed by inexperienced youngsters has come out of Medina. Hence, I cannot remain with him and fight.’ Some people admonished him of their own accord, saying that such betrayal was uncalled for, but he would not have it, and continued to retort, ‘If this was a battle, I too would have taken part, but this is not battle, it is suicide.’ Now all that remained of the Muslim army was 700 souls, which was even less than a quarter of the 3,000 warriors of the Quraish.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 484-487) (Mu’jamul Buldan, Vol. 3, p. 168, Zeer Lafz ‘Shaikhan’)

In any case, the Battle commenced and there are various incidents and accounts in relation to this which I shall relate in the next sermon, Insha-Allah.

I will now mention some details regarding a deceased member, respected Khawaja Rashiduddin Qamar Sahib, son of Maulana Qamaruddin Sahib, and I will also be leading his funeral prayer in absentia. Khawaja Rashiduddin Qamar Sahib passed away at the age of 86 on 10 October after suffering from an illness:

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

“Surely to Allah we belong and to Him shall we return.”

Khawaja Rashiduddin Qamar Sahib was born in 1933 in Qadian, and as I mentioned earlier, he was the son of Maulvi Qamaruddin Sahib. Hazrat Musleh-e-Maud^(ra) appointed Maulvi Qamaruddin Sahib as the first Sadr [president] of Majlis Khuddam-ul-Ahmadiyya. Khawaja Rashiduddin Qamar Sahib was the paternal grandson of Hazrat Mian Khairuddin Sahib Sekhwani^(ra) and was the maternal uncle of respected Amir Sahib UK. In regard to Hazrat Mian Khairuddin Sahib Sekhwani^(ra) and his two brothers, the Promised Messiah^(as) has written in Anjam-e-Atham:

“I am amazed at the love and sincerity shown by our Jamaat. Even persons with meagre income like Mian Jamaluddin, Khairuddin and Imamuddin of Kashmir who live near our village. Even these three brothers of meagre means, who work as labourers and perhaps earn twelve or sixteen pennies a day, take part in monthly donations with great zeal.”

The Promised Messiah^(as) once made an appeal for Chanda and all three brothers contributed; mentioning this the Promised Messiah^(as) states:

“Their contribution towards Chanda is indeed astounding and admirable for they keep very little of the worldly wealth to themselves, much like the example of Hazrat Abu Bakr^(ra) who brought everything he had in his home, and they have given precedence to faith over all worldly things just as it is stipulated in the conditions of the Bai‘at.” (Anjam-e-Atham, Ruhani Khaza’in, Vol. 11, p. 313)

Khawaja Sahib was from the progeny of these elders. After the partition, the deceased served in the Pakistan Air Force for a short while and then moved to the UK in 1958 and worked in British Airways for 33 years. Since he had great passion to serve the Jamaat, he would arrange for his shifts to be at night during his employment, so that he could serve the Jamaat during the day. He spent almost his entire life serving the Jamaat and served in various posts. The deceased had the opportunity to serve as the first qaid of Majlis Khuddam-ul-Ahmadiyya UK and served at this office for seven years. At the time, all of the auxiliary organisations of Khuddam-ul-Ahmadiyya around the world were under the central Markaz [Rabwah] and Khawaja Sahib was the first qaid for the UK. Khawaja Sahib also had the opportunity to serve as general secretary, secretary finance, secretary rishta nata, secretary umur-e-ama and naib afsar Jalsa Gah.

Khawaja Sahib was a man of many qualities; he had great love for Khilafat and would show great respect towards the elders of the Jamaat, missionaries and office-bearers of the Jamaat. He was an extremely pious person, very regular in offering his Tahajud prayer, congregational prayers and in his contributions towards Sadqa and charity. He was very sociable, looked after the poor, showed great compassion towards children and showed respect to everyone, young and old alike, and was extremely devoted towards prayers. The deceased was a Musi by the grace of Allah the Almighty and leaves behind his wife, a son and two daughters. He also has one sister and 3 brothers. One of his maternal grandsons, Qaasid Muin who is a missionary of the Jamaat and is currently serving in MTA and Al Hakam.

Qaasid Muin Sahib writes, “Every weekend, we would spend at our grandfather’s house and would stay there. Therefore, every week I had the opportunity to see him from very close. During my childhood, I would often sleep in his room and I observed that he would always offer nawafil before sleeping. He would offer these nawafil in a most beautiful and peaceful manner. He would always wake up for the Tahajud prayer in the morning and would also wake us for the Fajr prayer.”

He further writes, “I always found him to be extremely compassionate and had a very angelic personality. He never told us off, however I recall that once he told me off when during the time of Khalifatul Masih IV^(rh), out of my innocence, I once asked him about the next Khalifa and who it will be. Upon this, my grandfather told me off and explained to me to not say such things. Thus, right from my childhood, this taught me a great lesson about the true status of Khilafat.”

The deceased had an extraordinarily loyal relationship with Khilafat and would regularly write to me. During the final days of his illness, he also came to visit me a few days before my current tour. He had been diagnosed with cancer and had to go through a very painful treatment and illness, however he endured this with great patience and steadfastness and explained everything to me with great courage.

May Allah the Almighty grant him His forgiveness and mercy and grant him the company of his loved ones and also enable his children and future progeny to continue his good deeds.