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

In the previous sermon, I spoke about Hazrat Abdur Rahman^(ra) bin Auf and since some accounts still remained to be narrated, I shall narrate them today. Hazrat Abdur Rahman^(ra) bin Auf was known for his generosity and he also offered many financial sacrifices. Most of today’s references are regarding this attribute of his.

It is mentioned in a narration that as part of his will, Hazrat Abdur Rahman^(ra) bin Auf left 400 dinars to those Companions who participated in the Battle of Badr and subsequently, this was fulfilled according to his will. At the time, the Badri companions [that were alive] numbered one hundred. (Al-Isabah fi Tamyeez al-Sahabah, Vol. 4, p. 293, Abdur Rahman bin Auf, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1995)

When the Holy Prophet^(sa) ordered the Companions to prepare for the Battle of Tabuk, he also urged the more affluent among them to offer wealth and mounts in the way of Allah. Upon this, Hazrat Abu Bakr^(ra) came forward first and brought all of his belongings, which amounted to 4,000 dirhams. The Holy Prophet^(sa) asked Hazrat Abu Bakr^(ra), “Have you left anything for your family?” He replied, “I left Allah and His Messenger for them.” Hazrat Umar^(ra) brought half of his belongings. The Holy Prophet^(sa) asked Hazrat Umar^(ra), “Have you left anything for your family?” He replied, “I have left half for them.”

Hazrat Abdur Rahman^(ra) bin Auf gave 100 auqiyah. One auqiyah is equivalent to 40 dirhams, i.e. he gave approximately 4,000 dirhams. Following this, the Holy Prophet^(sa) stated, “Uthman^(ra) bin Affan and Abdur Rahman^(ra) bin Auf are from among the treasures of Allah the Almighty on earth, who spend for the sake of acquiring Allah’s pleasure.” (Al-Sirat al-Halabiyyah, Vol. 3, p. 184, Ghazwah Tabuk, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2002) (Lughaat-ul-Hadith, Vol. 4, p. 527, Lafz ‘Auqiyah’)

Hazrat Umm-e-Bakr^(ra) bint Miswar relates that Hazrat Abdur Rahman^(ra) bin Auf purchased a piece of land from Hazrat Uthman^(ra) for 40,000 dinars and divided it amongst the poor and needy of Banu Zuhrah tribe and amongst the Ummahat-ul-Momineen [mothers of the believers, i.e. the wives of the Holy Prophet^(sa)].

Miswar bin Makhrama relates:

“When I gave Hazrat Aisha^(ra) her portion of this land, she asked who had sent it? I informed her that Abdur Rahman^(ra) bin Auf gave it. Upon this, Hazrat Aisha^(ra) said, ‘The Holy Prophet^(sa) said that after his demise, the one to treat her with kindness would be among the most patient of all.’ Following this, Hazrat Aisha^(ra), ‘O Allah! Enable Abdur Rahman^(ra) bin Auf to drink from the fountain of Salsabil in paradise.’” (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 98, Abdur Rahman bin Auf, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Roshan Sitarey az Ghulam Bari Saif Sahib, Vol. 2, p. 119)

In one narration, it is mentioned that the Holy Prophet^(sa) said that after his demise, the person who would care for his family would indeed be an honest and pious individual. Hence, whenever Hazrat Abdur Rahman^(ra) bin Auf would set out to perform the Hajj with the Ummahat-ul-Momineen, he would assist them by preparing their carriages and covering the saddles with a cloth as a veil and he would select such valleys for them to camp that were not commonly used by travelers so that they could rest with ease and maintain their Purdah [veil]. (Al-Isabah fi Tamyeez al-Sahabah, Vol. 4, p. 292, Abdur Rahman bin Auf, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1995)

Once, there was a food shortage in Medina. During this time, a caravan came from Syria to Medina, which consisted of 700 camel loads of wheat, flour and other provisions. This generated a lot of excitement amongst the people, upon which Hazrat Aisha^(ra) enquired about the reason. She was informed that a caravan of Hazrat Abdur Rahman^(ra) bin Auf consisting of 700 camels had come, which was loaded with wheat flour and other provisions. Hazrat Aisha^(ra), the Mother of the Believers, stated, “I heard the Holy Prophet^(sa) state that Abdur Rahman^(ra) bin Auf would enter paradise upon his knees.” When Hazrat Abdur Rahman^(ra) bin Auf heard this narration of Hazrat Aisha^(ra), the Mother of the Believers, he went to her and said, “O Mother, I hold you witness that I have given all this grain, provisions and even the saddles on the camels away in the way of Allah, so that I may enter paradise whilst walking.” (Usdul Ghabah, Vol. 3, p. 478, Abdur Rahman bin Auf, Dar-ul-Kutub al-Ilmiyyah, Beirut) (Roshan Sitarey az Ghulam Bari Saif Sahib, Vol. 2, pp. 110-111)

The majority of the accounts of Hazrat Abdur Rahman^(ra) bin Auf spending in the way of Allah have been collected by those who have compiled the various accounts in the lives of the Companions^(ra). It is mentioned in Usdul Ghabah that Hazrat Abdur Rahman^(ra) bin Auf was one who spent in the cause of Allah. On one occasion, he freed 30 slaves in one day. (Roshan Sitarey az Ghulam Bari Saif Sahib, Vol. 2, p. 110)

On another occasion, Hazrat Umar^(ra) was in need of some money so he requested Hazrat Abdur Rahman^(ra) bin Auf for a loan. Hazrat Abdur Rahman^(ra) bin Auf replied, “O Leader of the Faithful! Why do you ask this of me when you can take a loan from the Baitul-Mal [treasury] or from Hazrat Uthman^(ra) or from any other person who has the provisions?” Hazrat Umar^(ra) replied, “I do so lest I forget to return the amount to the treasury, or if I were to take the loan from another person, I may forget to return it and they may not request the amount back out of respect or due to other reasons. However, you would easily be able to ask for it back.” (Asharah Mubasharah, Bashir Sajid, p. 882, Al Badr Publications, Lahore)

Due to their close relationship, they were very frank with one another and when he would require his money, he would be able to easily take it back.

Hazrat Abdur Rahman^(ra) bin Auf’s son, Ibrahim relates on the authority of his father that the Holy Prophet^(sa) said, “O Ibn Auf! You shall enter paradise whilst crawling because you are wealthy. Therefore, you ought to spend in the way of Allah so that you may walk on your feet into heaven.” This is similar to the narration of Hazrat Aisha^(ra) that was previously mentioned.

Hazrat Abdur Rahman^(ra) bin Auf submitted, “O Messenger^(sa) of Allah! What should I spend in the way of Allah?”, to which he answered, “Whatever you have at present.” Hazrat Abdur Rahman^(ra) bin Auf asked, “O Messenger^(sa) of Allah, all of it?” The Holy Prophet^(sa) replied, “Yes.” So Hazrat Abdur Rahman^(ra) bin Auf left with the intention of giving all his wealth in the cause of Allah. A short while later, the Holy Prophet^(sa) sent for him to be called back and said, “After you left, Gabriel came saying I should tell Abdur Rahman to spend [his wealth] on hospitality, feeding the poor, giving to those in need, and when spending on others he should first spend on his relatives. When he does all this, his wealth shall be purified.” (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 97, Min Bani Zuhrah bin Kilab, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Roshan Sitarey az Ghulam Bari Saif Sahib, Vol. 2, p. 112)

In this way, the wealth spent in the way of Allah would become pure and ensure that he did not enter paradise on his knees, but instead, standing on his two feet. This would be the direct impact of his sacrifice.

Hazrat Abdur Rahman^(ra) bin Auf once gave half his entire wealth of 4,000 dirhams in the way of Allah. On another occasion, he gave 40,000 dirhams in alms for the sake of God, then on another occasion, he gave 40,000 dinars. Once, he gave 500 horses in the way of Allah and on another occasion, he gave 500 camels in the way of Allah. (Usdul Ghabah, Vol. 3, p. 478, Abdur Rahman bin Auf, Dar-ul-Kutub al-Ilmiyyah, Beirut) (Roshan Sitarey az Ghulam Bari Saif Sahib, Vol. 2, p. 111)

Hazrat Abdur Rahman^(ra) bin Auf’s son, Abu Salama, narrates:

“Our father left an orchard in his will for the wives of the Holy Prophet^(sa). The value of this orchard was 400,000 dirhams.” (Roshan Sitarey az Ghulam Bari Saif Sahib, Vol. 2, p. 119)

Hazrat Abdur Rahman^(ra) bin Auf instructed that out of his will, 50,000 dinars ought to be given in the way of Allah. He left behind 1,000 camels, 3,000 goats and 100 horses, which would graze in Baqi. He also had 20 camels that would irrigate farmland at Jurf, which was an area of land situated approximately three miles north of Medina, where Hazrat Umar^(ra) also owned some land. From this farmland, Hazrat Abdur Rahman^(ra) bin Auf would ensure there was enough grain for the entire year for his household.

According to one narration, he left behind so much gold that it had to be cut up with axes and those cutting it up suffered blisters on their hands. (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, pp. 100-101, Abdur Rahman bin Auf, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Roshan Sitarey az Ghulam Bari Saif Sahib, Vol. 2, p. 118) (Farhang Sirat, p. 87, Zawwar Academy Publications, Karachi, 2003)

Hazrat Abdur Rahman^(ra) bin Auf passed away in 31 AH, whereas according to other narrations, he passed away in 32 AH. He lived to the age of 72, whereas some other narrations state that he lived until the age of 78 and was buried in Jannat al-Baqi. Hazrat Uthman^(ra) led his funeral prayer, however according to other sources, Hazrat Zubair^(ra) bin al-Awam led his funeral prayer. (Al-Isabah fi Tamyeez al-Sahabah, Vol. 4, p. 293, Abdur Rahman bin Auf, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1995) (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 117, Abdur Rahman bin Auf, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

At the demise of Hazrat Abdur Rahman^(ra) bin Auf, Hazrat Saad bin Malik^(ra) stated,

 وَاجَبَلَاہ that is, “Alas! A colossal personality has departed.”

Hazrat Ali^(ra) stated, “Ibn Auf^(ra) has departed from among us. He only drank the pure water from the fountains of this world and did not partake of its unclean water.” In other words, Ibn Auf^(ra) lived during an excellent era and departed before the times turned for the worse. (Roshan Sitarey az Ghulam Bari Saif Sahib, Vol. 2, p. 117)

Hazrat Abdur Rahman^(ra) bin Auf was survived by three wives; each wife received her share of one-eighth, which amounted to 80,000 dirhams. According to another narration, he had four wives, each of whom received 80,000 dirhams. (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 101, Abdur Rahman bin Auf, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

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

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

Narrating the account of how Hazrat Saad^(ra) bin Muaz accepted Islam, Hazrat Mirza Bashir Ahmad Sahib^(ra) writes in Sirat Khataman Nabiyyin:

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

“When he arrived in Medina, Musab^(ra) bin Umair stayed at the home of Asad^(ra) bin Zurarah...”

Perhaps some of these accounts have been mentioned in relation to Hazrat Musab bin Umair. Nevertheless, I shall mention them again here. Upon arrival, he stayed in the home of Asad bin Zurarah.

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

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

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

“As mentioned before, the Battle of Bu‘ath took place between the Aus and Khazraj tribes before the advent of Islam. Nonetheless, after Saad bin Muaz, Usaid bin al-Huzair had significant influence over his tribe. One the instruction of Saad, Usaid went to to Musab bin Umair^(ra) and Asad^(ra) bin Zurarah.

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

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

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

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

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

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

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

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

“As such, the letter read as follows:

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

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

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

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

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

Hazrat Mirza Bashir Ahmad Sahib^(ra) writes:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“Me?” asked Umayyah. Hazrat Saad^(ra) replied, “Yes”

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

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

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

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

“What has Saad said?” enquired his wife.

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

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

The incident of his killing was mentioned in the previous sermon as well with reference to Hazrat Abdur Rahman^(ra) bin Auf’s accounts. It was mentioned that Hazrat Bilal^(ra) called the Ansar and they then killed him for the cruelty and torture he had perpetrated against Hazat Bilal^(ra).

Hazrat Musleh-e-Maud^(ra) states:

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

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

Hazrat Saad^(ra) bin Muaz’s passion, love and devotion to the Holy Prophet^(sa) is evident when, on the occasion of the Battle of Badr, he expressed his suggestion to the Holy Prophet^(sa). In regard to this, Hazrat Mirza Bashir Ahmad Sahib^(ra) writes in Seerat Khatam-ul-Nabiyeen:

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

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

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

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

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

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

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

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

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

Subsequently, this is exactly what transpired. There are a few remaining accounts of Hazrat Saad^(ra) bin Muaz, which I shall narrate in the coming sermon, insha-Allah.

Original Urdu transcript published in Al Fazl International, 17 July 2020, pp. 5-9. Translated by The Review of Religions.