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

I shall continue the accounts from the previous sermon about Hazrat Saad^(ra) bin Muaz. An account during the Battle of Badr was narrated in the previous sermon wherein Hazrat Saad^(ra) bin Muaz’s expression of loyalty and devotion was mentioned. Hazrat Musleh-e-Maud^(ra) has also narrated this account in his own words as well. Hazrat Musleh-e-Maud^(ra) states:

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

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

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

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

لَہٗ مُعَقِّبٰتٌ مِّنْۢ بَیْنِ یَدَیْہِ وَ مِنْ خَلْفِہٖ

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

Whilst elaborating upon this verse, Hazrat Musleh-e-Maud^(ra) states:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Hazrat Musleh-e-Maud^(ra) has mentioned an incident that shows the deep love Hazrat Saad^(ra) bin Muaz’s mother had for the Holy Prophet^(sa). Hazrat Musleh-e-Maud^(ra) writes:

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

After narrating this incident, Hazrat Musleh-e-Maud^(ra) addressed Ahmadi women and advising them on their responsibility of performing tabligh [propagating the message of Islam], said:

“These were the women who worked alongside men in propagating the message of Islam and it is the sacrifices of these very women which are a source of pride for the Islamic world. All of you claim to have accepted the Promised Messiah^(as), who was the spiritual manifestation [buruz] of the Holy Prophet^(sa). This in essence means that you are the spiritual manifestation of the female companions of the Holy Prophet^(sa). Tell me openly, is the same level of passion for faith within you as was within the female companions? Is the same spiritual light within you that was found in the female companions? Are your children as pious as those of the female companions? If you ponder deeply, you will learn that you are all far behind the female companions. The sacrifices offered by them is not witnessed on the face of the earth even today. They offered sacrifices without showing any concern for their own lives. Allah the Almighty was so pleased with their sacrifices that He swiftly granted them success to the extent that the feats which other nations failed to achieve in centuries were made possible for them in only a few years.” (Fariza-e-Tabligh Aur Ahmadi Khawatin, Vol. 18, pp. 400-401)

In this sermon, since Hazrat Musleh-e-Maud^(ra) was speaking before Ahmadi women, for this reason they were primarily addressed. Otherwise, the Khulafa have mentioned on countless occasions, as have I, that the men also have to follow the same noble examples. Only then can we fulfil our claim that we will propagate Islam throughout the world and bring people under the banner of Islam. This can only be achieved when our actions and our sacrifices emulate the examples set for us by the companions.

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

“The Christians pride themselves on the fact that Mary Magdalene and the women with her reached the tomb of Jesus^(as) whilst evading the enemy. I implore them to ponder over the conduct shown by the devoted and sincere followers of my beloved [the Holy Prophet^(sa)] and see for themselves in which precarious circumstances they stood by him and under which conditions they waved the flag of the Unity of God aloft. An example of this devotion can be found when the Holy Prophet^(sa) returned to Medina having buried the martyrs of Uhud.” Hazrat Musleh-e-Maud^(ra) then presented the same incident of Hazrat Saad^(ra) bin Muaz’s mother on this occasion also.

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

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

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

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

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

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

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

The Holy Prophet^(sa) issued the death penalty for Kaab bin Ashraf for reasons including his ploys and schemes, malice and enmity, as well as the conspiracy to assassinate the Holy Prophet^(sa). Since Hazrat Saad^(ra) bin Muaz was the leader of the Ansar, the Holy Prophet^(sa) instructed that his advice should also be sought on how the verdict was to be enacted. I have narrated the details of the killing of Kaab bin Ashraf previously in relation to two companions (Friday Sermon, 7 December 2018; Friday Sermon, 7 February 2020). I will narrate some of the narrations again which are in relation to Hazrat Saad^(ra) bin Muaz. I have taken the incident from different sources and partly from Sirat Khataman Nabiyyin.

When the Holy Prophet^(sa) migrated to Medina, along with the other Jews, Kaab bin Ashraf also participated in the treaty which the Holy Prophet^(sa) drafted between the Jews with regard to mutual friendship, peace, security and collective defence. However, deep within, the fire of malice and enmity began to burn in the heart of Kaab and he began to oppose Islam and the Founder of Islam through secret schemes and conspiracies.

As such, it is recorded that every year Kaab would give a large sum of charity to Jewish scholars and religious leaders. On one occasion, he began to mention the Holy Prophet^(sa) and enquired of them as to their opinion of the Holy Prophet^(sa) in light of religious scriptures, whether he was a truthful prophet or not. They responded that apparently it seemed as if he was the very same Prophet who had been promised to them. Kaab was a severe enemy of the Holy Prophet^(sa) and Islam. He was greatly displeased at this response and sent them away referring to them as immensely dull and did not give them their usual charity.

When the Jewish scholars lost their bread and butter, after some time, they came back to Kaab and said that they had reassessed the signs and arrived at the conclusion that in actuality, Muhammad^[sa] was not the Prophet who had been promised to them.” Even the Muslim clerics of today are attracted by the lure of wealth and this was the same case with them. “This response pleased Kaab and he reinstated their yearly stipend. To have the support of the Jewish religious scholars was not a significant matter, however the more dangerous scheme was that after the Battle of Badr, he began to employ such conduct as was extremely mischievous, seditious and created very dangerous circumstances for the Muslims. However, on the occasion of Badr, when the Muslims were granted an extraordinary victory, and most of the chieftains of the Quraish were slain, he understood that this new religion would not die out by itself. Initially he thought that Islam would finish itself and not spread. Hence, after Badr, he resolved to exert his best efforts to abolish and utterly destroy Islam. As mentioned earlier, after the Battle of Badr, he became even more enraged and owing to this anger, he resolved to destroy Islam. He immediately prepared for journey and took to Mecca and upon reaching there, by the power of his persuasive speech and poetic tongue, inflamed the fire that was kindling in the hearts of the Quraish.

He created an unquenchable thirst in their hearts for Muslim blood and filled their hearts with sentiments of revenge and enmity. He incited them by saying to them that they had succumbed to defeat and their leaders had been slain whilst they remained sat here; therefore, they ought to go and seek revenge. Following his passionate speech and poetic language, their hearts filled with rage and vengeance. Then, when their emotions had become immensely sparked as a result of his incitement, Kaab took them to the courtyard of the Ka‘bah, and handing them the drapes of the Ka‘bah, had them swear that they would not rest until Islam and the Founder of Islam had been wiped out from the face of the earth.

After creating this fiery atmosphere in Mecca, this evil person turned to the other tribes of Arabia and travelling from tribe to tribe, he incited people against the Muslims. Then, he returned to Medina and intensified his efforts against Islam. He alluded to the Muslim women in a very filthy and obscene manner in his provocative couplets which he recited before the non-Muslims and the Jews in particular. He not only kindled this fire of enmity, eventually he hatched a conspiracy to assassinate the Holy Prophet^(sa). Under the ploy of a feast, he invited the Holy Prophet^(sa) to his residence, and with a few Jewish young men he schemed to have the Holy Prophet^(sa) assassinated. However, by the grace of God, information was received in advance and this plan of his was unsuccessful.

In light of the treaty that had been settled between the inhabitants of Medina upon his arrival, the Holy Prophet^(sa) was the chief executive and commander in chief of the democratic State of Medina. Thus, when the state of affairs escalated to such an extent and charges of infraction of treaty, rebellion, inciting war, sedition, use of foul language and conspiracy to assassinate the Holy Prophet^(sa) had been established, he issued the verdict that Kaab bin Ashraf was liable to be put to death due to his actions. The Holy Prophet^(sa), therefore, instructed some of his Companions to execute him. Owing to circumstances of the time, the Holy Prophet^(sa) instructed that Kaab should not be executed publicly; rather, a few people should quietly find an opportunity and put an end to him. The Holy Prophet^(sa) assigned this duty to a faithful Companion named Muhammad^(ra) bin Maslamah, and emphasised that whatever strategy was devised, should be executed with the counsel of Saad^(ra) bin Muaz, who was the chief of the Aus tribe.

And so, with the counsel of Hazrat Saad^(ra) bin Muaz, Muhammad^(ra) bin Maslamah took Abu Nailah, and a few other companions in order to kill Kaab. I have mentioned previously with reference to other companions about the details of how he was killed and the wisdom they employed in order to execute him (Friday Sermon, 7 December 2018; Friday Sermon, 7 February 2020). In any case, according to the plan they had devised, they managed to get him out of him home at night and then killed him.

The next morning, when news of the execution of Kaab became known, a tremor rippled through the city and the Jewish people were deeply enraged. The following day, in the morning, a delegation of the Jews presented themselves before the Holy Prophet^(sa) and complained that their leader, Kaab bin Ashraf had been murdered in such and such way.

The Holy Prophet^(sa) listened to their comments and said, “Are you also aware of the crimes which Kaab is guilty of for which he was punished for?” Then, the Holy Prophet^(sa) briefly reminded them of all the evil schemes which Kaab was guilty of, i.e. infraction of treaty, inciting war, sedition, use of foul language and conspiracy of assassination etc. Upon this, the people became fearful and did not say a word. They all knew that he indeed was guilty of those crimes.

After this, the Holy Prophet^(sa) said, “At least from here onwards, you would do well to live in peace and harmony, and do not sow the seed of enmity, violence and disorder.” As such, with the agreement of the Jews, a new treaty was drafted, and the Jews promised once again to live with the Muslims in peace and harmony, and to abstain from a course of violence and disorder. Furthermore, nowhere in history is it recorded that after this, the Jews ever mentioned the execution of Kaab bin Ashraf and accused the Muslims, for in their hearts they knew that Kaab received the rightful punishment due to him. (Sirat Khataman Nabiyyin, pp. 467-471)

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

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

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

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

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

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

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

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

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

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

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

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

Initially, at the time, this act of theirs came as a shock to the Muslims because the disbelievers of Mecca had surrounded the entire city of Medina from all sides. Also, owing to the circumstances of the battle, they could not take any action against this tribe. However, when the battle concluded and the Holy Prophet^(sa) returned to Medina, he was informed through a vision about the treachery of the Banu Quraiyzah and the punishment they deserved for their act of rebellion. The commandment was that they ought to be punished and so the Holy Prophet^(sa) announced that they all ought to proceed to the fortresses of the Banu Quraiyzah and that they should offer their Asr prayer upon reaching there. The Holy Prophet^(sa) sent a delegation in advance under the command of Hazrat Ali^(ra). There is quite an extensive detail in relation to this battle and Hazrat Saad^(ra) bin Mauz also played a role in issuing a decision at the end; however, there is not much time now and I will therefore insha-Allah mention this in the future sermon.

Original Urdu transcript published in Al Fazl International, 24 July 2020, pp. 5-8. Translated by The Review of Religions.