After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih V^(aba) stated:

Accounts relating to the expedition of Raji’ were previously being related. There are further details which have been recorded in the ahadith [traditions of the Holy Prophet^(sa)] and books of history. In Sahih al-Bukhari, details in relation to the expedition of Raji’ have been recorded in the following manner; Hazrat Abu Hurairah^(ra) relates that the Holy Prophet^(sa) sent 10 individuals on a reconnaissance mission and he appointed Hazrat Asim bin Thabit Ansari^(ra) as their leader. They departed and travelled until they reached Hada, a place between Usfan and Mecca. This news reached a branch of the Hudhail tribe called the Banu Lahyan. Subsequently, about 200 men from the enemy tribe, who were expert archers, set out to encounter these Muslims. They followed their tracks until they found the place where they had eaten dates, which were the provisions they had brought with them from Medina. The Banu Lahyan said, “These are the dates of Yathrib (i.e., Medina),” and continued to follow their tracks. When Asim and his Companions saw them, they took refuge on a hill. The enemy encircled them and said, “Come down and surrender to us. We promise not to kill any one of you.” Asim bin Thabit^(ra), the leader of the expedition said: “By God! As far as I am concerned, I will not come down under the protection of a disbeliever.” He then supplicated: “O Allah! Convey our circumstances to Your Prophet^(sa).” The enemy then fired arrows at these Companions and killed seven of them, including Hazrat Asim^(ra). Three men came down after accepting their promise. Among them were Khubaib Ansari^(ra), Ibn Dathinah^(ra) and another individual by the name ‘Abdullah bin Tariq^(ra). The enemy captured all three of them. They removed the strings of their bows and used them to tie them up. Upon this, the third individual said, “This is the first betrayal. By Allah! I will not go with you. There is most certainly an example [to be followed] among them, i.e., the martyrs.” They dragged this Companion and forced him to go along with them. However, he refused as a result of which they martyred him. They took Hazrat Khubaib^(ra) and Hazrat Ibn Dathinah^(ra) with them and sold them in Mecca. Khubaib^(ra) was bought by Banu Harith bin ‘Amir bin Naufal bin ‘Abd Manaf. It was Hazrat Khubaib^(ra) who killed Harith bin ‘Amir on the day of Badr. Hazrat Khubaib^(ra) remained as a prisoner in their custody. This narration is from Sahih al-Bukhari. (Sahih al-Bukhari, Kitab al-jihad wa s-siyar, Hadith 3045)

According to the narration of Sahih al-Bukhari, a group of 10 Companions set out secretly for reconnaissance and recognising the date stones to be from Yathrib, a woman raised a hue and cry and the enemy launched an attack on them. However, most historians say that this group was sent to investigate the surrounding areas. But they had not yet set out when the Holy Prophet^(sa) dispatched this group along with the delegation that came [to visit him].

In relation to this, Hazrat Musleh-e-Maud^(ra) and Hazrat Mirza Bashir Ahmad^(ra) have also analysed this from various books of history and stated that this group went with the people of this tribe [that came to visit the Holy Prophet^(sa)]. Therefore, it seems that there has been an error on the part of the narrators in Bukhari or in other biographies in which there is mention of them travelling in secret, because there was no longer any need for the party to remain hidden, as they were going with the people of the Adal and Qarah tribes. It can of course be considered that when they reached between Usfan and Mecca, as part of their plot to capture them, the tribes of Adl and Qarah, who had brought them as part of the wider ploy, broke their oath and in line with what they had already planned, they informed the Banu Lahyan, who came with 200 armed men. Allah knows best.

In any case, the 200 people of the Banu Lahyan, 100 of whom were expert archers, launched an attack and surrounded the Companions. When the chief of the group, Hazrat Asim bin Thabit^(ra), and his Companions came to learn about these people, they climbed up a mountain called Fadfad. According to another narration, the name of this mountain was Qardad. The idolaters surrounded the Companions and said, “If you climb down to us, we will make an oath not to kill any of you. By God, we do not desire to kill you. Our only wish is for the Meccans to gain something through you.” (Subul Al-Huda Wa Al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, Lebanon, p. 40)

Upon this, Hazrat Asim^(ra) said, “By Allah, I will not climb down to take refuge with any disbeliever! I have made a firm resolve that I shall not accept taking refuge in any disbeliever as long as I live.” The other two Companions alongside him gave the same answer saying, “We will never accept the oath or promise of a polytheist.” Thereafter, Hazrat Asim^(ra) supplicated:

’اَللّٰہُمَّ اَخْبِرْعَنَّا نَبِیَّکَ

“O Allah, inform Your Prophet^(sa) about our condition.”

Subsequently, a fight ensued between them. (Sirat Encyclopedia, Vol. 6, p. 453, Darussalam, Riyadh 1434AH)

The leader of the group, Hazrat Asim^(ra) displayed immense bravery and courage and recited couplets, the translation of which is:

“Why should I lay down my arms, when I am a valiant and a skilled archer and the string attached to my bow is strong. From the midst of this bow, mighty arrows, sharp as razors, are shot at great speed. Death is inevitable, and this world is futile. Whatever God Almighty has decreed for man shall surely come to pass. It is to Allah alone that mankind shall return. If I do not fight you, then may my mother be bereft of me.” This is the translation of these couplets.

All of the Companions bravely took a stand against the enemies and continued to challenge them. Hazrat Asim^(ra) showered arrows on the enemy until he ran out of arrows. He then continued to fight with a spear in hand until it broke and only his sword remained. When he was certain he would be martyred, he became worried that he would become exposed. This is because it was the custom of the enemy that they would trample over them and unclothe the bodies of those they had martyred. And so, at that moment, he beseeched God:

اَللّٰهُمَّ حَمَيْتُ دِيْنَكَ أَوَّلَ نَهَارِيْ فَاحْمِ لِيْ لَحْمِیْ آخِرَهٗ

“O Allah, from the start of the day, I have protected your religion. Now, at the end of the day, protect my body.”

Upon completing this prayer, he became engaged in battle once more. He severely wounded two people and even killed another with his sword. Eventually his end drew nigh and he was martyred. The other six Companions also attained the lofty station of martyrdom. (Dairah Ma’rif Sirat Muhammad Rasool Allah^(sa), Vol. 7, Bazm-i-Iqbal Lahore, 2022, p. 140)

Whilst mentioning this incident, Hazrat Mirza Bashir Ahmad^(ra) stated:

“In the month of Safar 4 A.H., the Holy Prophet^(sa) assembled a party of ten Companions, appointed Aṣim bin Thabit^(ra) as their Amir and ordered them to secretly go towards Mecca and obtain intelligence with regards to the Quraish, and then inform him about their plans and motives. However, this party had not yet departed, when a few people from the tribes of ‘Aḍal and Qarah presented themselves before the Holy Prophet^(sa), and said that many people from among their tribes were inclined towards Islam and that the Holy Prophet^(sa) should send a few men with them, who could convert them to Islam and educate them. The Holy Prophet^(sa) was happy to hear their request and the same party which had been assembled for the reconnaissance mission was sent off with them instead. However, in actuality, as was later discovered, these people were liars and had come to Medina upon the incitement of the Banu Lihyan, who sought revenge for the execution of their chief, Sufyan bin Khalid, and had thus contrived the plan that when the Muslims come out of Medina on this pretense, they will attack them. In lieu of this service, the Banu Lihyan promised the people of ‘Aḍal and Qarah a hefty reward of many camels. When the treacherous people of ‘Adal and Qarah reached between ‘Asfan and Mecca, they secretly sent word to the Banu Lihyan that the Muslims were accompanying them and that they should come as well. Upon this, 200 young men from the Banu Lihyan, 100 of whom were archers, set forth in pursuit of the Muslims, and subdued them at a place known as Raji‘. But how could 10 men compete against 200 warriors? The Muslims, however, had not been taught to throw in their arms. The Companions immediately ascended to a nearby hillock and prepared for battle. The disbelievers, who did not consider deception as being reprehensible, called out to them and said, ‘Come down from the mountain, we give you a firm promise that we shall not kill you.’ Asim^(ra) responded, ‘We have no confidence whatsoever in your treaties and agreements. We cannot descend on your guarantee.’

“Then, he raised his head towards the heaven and said, ‘O God! You are witnessing our state. Do convey knowledge of our condition to Your Messenger.’ Hence, Asim^(ra) and his Companions stood and fought and were finally martyred in battle.” (Sirat Khatam-un-Nabiyeen, pp. 513-514)

How was Hazrat Asim bin Thabit’sra body afforded divine protection? He prayed earlier for Allah the Almighty to protect his body. Regarding this, Hazrat Mirza Bashir Ahmad^(ra) writes:

“In the context of this very incident of Raji‘, a narration has been related that when the Quraish received news that ‘Aṣim bin Thabit^(ra) was also among those who had been martyred at Raji‘ at the hands of the Banu Lihyan, since ‘Asim^(ra) had slain a principal chieftain of the Quraish, they especially sent some men towards Raji‘, and emphatically instructed them to return with the head of ‘Asim^(ra) or another part of his body, so that they could be put to rest and their thirst for revenge could be quenched. It is related in another narration that the mother of the person whom ‘Asim^(ra) had slain had vowed that she would drink alcohol in the skull of her son’s killer. And she had placed a reward of 100 camels to the one who would bring his head. (They were prepared to go to this extent in order to quench their thirst for revenge.)

“However, the power of God was such that when these people arrived there, lo and behold, they found swarms of hornets and male honey bees resting upon the body of ‘Asim^(ra) and they just would not budge. These people tried their level best to send off these hornets and bees, but no attempt proved successful. Finally, with no other choice, they returned frustrated and unsuccessful. Soon after, a storm of rain came and took the body of ‘Asim^(ra) elsewhere. It is written that upon accepting Islam, ‘Asim^(ra) vowed that he would completely abstain from anything that was polytheistic, to the extent that he would not even touch an idolator. When Ḥaḍrat ‘Umar^(ra) was informed of his martyrdom and of this occurrence in particular, he said, ‘Look how beautifully Allah guards the emotions of his beloved servants. He fulfilled the vow of ‘Asim^(ra) even after his demise and safeguarded him from the touch of idolaters.’” (Sirat Khatam-ul-Nabiyeen, p. 516; Al-Tabaqat Al-Kubra, Vol. 3, p. 353, Dar Al-Kotob Al-Ilmiyah, 1990; Al-Mawahib Al-Dunya, Vol. 1, Al-Maktab Al-Islami, Beirut, 2004, p. 424)

Hazrat Asim^(ra) was also called “Hami al-Dabbur”, meaning the “one who was protected by hornets or honeybees”, since God Almighty protected his body after death with a swarm of hornets.

Then the martyrdoms of Mu’attib bin ‘Ubaid^(ra) and other innocent victims are mentioned. While fighting, Hazrat Mu’attib bin ‘Ubaid^(ra) incurred a great number of injuries. The enemy forces got hold of him and martyred him. Five other Companions who were fighting valiantly were also martyred by a flurry of arrows. And thus, a total of seven Companions were martyred.

Now only three Companions remained on the battlefield: Hazrat Khubaib bin ‘Adiyy^(ra), Hazrat Zaid bin Dathinah^(ra) and Hazrat ‘Abdullah bin Tariq^(ra). (Al-Asaba, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, 1995, p. 461; Sirat Encyclopedia, Vol. 6, Darussalam, Riyadh 1434 AH, p. 454)

The disbelievers gave them an oath of safety, saying they would not harm them. They said, “Surrender yourself to us.” Hearing this, the Companions came down from the hill. When the enemy subdued them, they unfastened the chords of their bows and tied the Companions up. Abdullah bin Tariq^(ra) expressed that this was a breach of their truce, saying, “By God, I shall not go with you. Following in the footsteps of my martyred brothers is preferable to me.”

The enemies tried their best to force him along with them, but Abdullah bin Tariq^(ra) refused to do so, and thus they martyred him as well. (Subul Al-Huda Wa Al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, Lebanon, p. 41)

According to some narrations, the disbelievers were on their way to Mecca after taking all three Companions captive. Their captors sought to sell them to the Meccans. When their caravan reached a place called Marr al-Zahran, situated 22 kilometres North of Mecca, Hazrat Abdullah bin Tariq^(ra) managed to break free of his hand-tie and readied himself for a skirmish, with his sword drawn. When the enemy witnessed his deep passion for fighting, they backed away, casting rocks at him from afar instead, until he too was martyred. His grave is in fact in Marr al-Zahran. (Dairah Ma’rif Sirat Muhammad Rasool Allah^(sa), Vol. 7, Bazm-i-Iqbal Lahore, 2022, p. 141)

Regarding this, Hazrat Mirza Bashir Ahmad^(ra) has written:

“When seven Companions had been put to death, and only Khubaib bin ‘Adiyy^(ra), Zaid bin Dathinah^(ra), and one other Companion were left, the disbelievers whose actual desire was to capture these people alive, called out again and said, ‘There is still time. Come down and we promise not to cause you any harm.’ This time, these innocent Muslims fell into their trap and descended. However, as soon as they stepped down, the disbelievers tied them with the strings of their arrow bows. Upon this, the Companion of Khubaib^(ra) and Zaid^(ra), whose name has been recorded in history as being ‘Abdullah bin Tariq^(ra), could not restrain himself and called out, ‘This is your first breach of agreement and who knows what you shall do hereafter,’ and Abdullah^(ra) refused to continue along with them. For some distance, the disbelievers dragged ‘Abdullah^(ra) along, beating and assaulting him, and then killed him and left him for dead. Moreover, now that their revenge had been sought, in order to please the Quraish, and also in the greed of money, they took Khubaibr^(ra) and Zaid^(ra) and made their way to Mecca; upon reaching there, they sold both of them to the Quraish. As such, Khubaib^(ra) was purchased by the sons of Harith bin Amir bin Naufal, because Khubaib^(ra) had slain Harith in the battle of Badr and Zaid^(ra) was purchased by Ṣafwan bin Umayyah.” (Sirat Khatam-un-Nabiyeen, p. 514)

Hazrat Khubaib bin Adiyy^(ra) and Hazrat Zaid bin Dathinah^(ra) were captured by the idolaters and taken with them to Mecca. Upon reaching Mecca, both Companions were sold. As mentioned earlier the sons of Harith bin Amir bought Hazrat Khubaib bin Adiyy^(ra) in order to avenge their father, who was killed on the day of Badr by Khubaib^(ra). According to Ibn Ishaq, Hujair bin Abu Ihab Tamimi bought Hazrat Khubaib^(ra). He was the confederate of the sons of Harith and Harith’s son, Uqbah bought Hazrat Khubaib^(ra) from him in order to avenge the killing of his father. It is also reported that Uqbah bin Harith bought Hazrat Khubaib^(ra) from the Banu Najjar tribe. According to another report, the sons of Abu Ihab, Ikrimah bin Abu Jahl, Akhnas bin Shuraiq, Ubaidah bin Hakim, Umaiyah bin Abu Utbah Hadhrami and also Safwan bin Umaiyyah collectively bought Hazrat Khubaib^(ra). All of these individuals were those whose fathers were killed during the Battle of Badr. All of them bought Hazrat Khubaib^(ra) and gave him to Uqbah bin Harith, who imprisoned him in his home. (Al-Istiaab, Vol. 2, Dar-ul-Jil, Beirut, 1992, pp. 440-441)

Ibn Hisham says that they sold Hazrat Khubaib^(ra) and Hazrat Zaid bin Dathinah^(ra) in exchange of the prisoners of Huzail who were in Mecca. According to one narration, Zaid^(ra) was sold for one mithqal of Gold and according to another narration, he was sold for 50 camels and Hazrat Khubaib^(ra) was also sold for 50 camels. According to some other narrations, Hazrat Khubaib^(ra) was sold for 100 camels and in other narrations, it is reported that he was sold for 80 mithqal of Gold. It is reported that some of them [who bought him] were also from among the Quraish and they took both Hazrat Khubaib^(ra) and Hazrat Zaid bin Dathinah^(ra) and they entered the month of Dhul Qa’dah and they were kept as prisoners till the sacred months passed. (Imtia’ Al-Asma’, Vol. 13, p. 275, Dar Al-Kotob Al-Ilmiyah, Beirut; Dairah Ma’rif Sirat Muhammad Rasool Allah^(sa), Vol. 7, Bazm-i-Iqbal Lahore, 2022, p. 140; Subul Al-Huda Wa Al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, Lebanon, p. 41)

In the previous sermon, I explained in detail about the sacred months.

Ibn Ishaq and Ibn Sa’d state that Hazrat Zaid^(ra) was bought by Safwan bin Umaiyyah so that he could kill him in order to avenge for his father, Umaiyyah bin Khalf. Safwan later became a Muslim. He kept him as a prisoner with the people of Banu Jum’ah and it is also reported that he kept him prisoner with his servant, Nastas. When the sacred months passed, Safwan sent his servant, Nastas towards Tan’im. Tan’im is approximately 3-4 miles from Mecca in the direction of Medina and Syria. In any case, he was taken out of the Haram in order to kill him and a party from among the Quraish also gathered there. Among them was Abu Sufyan bin Harb and just as when Zaid^(ra) was about to be killed, Abu Sufyan said to him, “O Zaid! By God, does your heart not desire that on this instance, in your stead Muhammad^[sa] was in our hands, and we would kill him while you would be with your family?” Hazrat Zaid^(ra) replied, “By God, I would not even prefer for a thorn to prick the foot of the Messenger^(sa) of Allah in the home where he resides in exchange of me being with my family.” Upon this, Abu Sufyan said, “I have never seen any individual love another person as much as the Companions of Muhammad^[sa] love Muhammad^[sa].” Thereafter, Nastas killed Hazrat Zaid^(ra). According to another narration, some of the members of the Quraish also joined and shot arrows at him until he was martyred. Later, Nastas, who killed Zaid^(ra), also became a Muslim.

Ibn Uqbah has narrated that Zaid^(ra) and Khubaib^(ra) were both martyred on the same day. The day they were martyred, the Holy Prophet^(sa) was heard saying, “Wa Alaikum Salam! May peace be on you both as well.” (Subul Al-Huda Wa Al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, Lebanon, p. 42; Sharah Zarqani, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, 1998, p. 493; Furhang-e-Sirat, Zawar Academy, Karachi, p. 77)

Hazrat Mirza Bashir Ahmad^(ra) mentions this incident as follows:

“Safwan bin Umayyah took his prisoner Zaid bin Dathinah^(ra) outside the Haram. A crowd consisting of the chieftains of Mecca accompanied him. Upon reaching outside the Ḥaram, Ṣafwan ordered his slave Nastas to execute Zaid^(ra). Nastas stepped forward and raised his sword. At this instance, Abu Sufyan bin Harb, the chieftain of Mecca who was also among the spectators stepped forward and addressed Zaid^(ra) saying, “Tell the truth, does your heart not desire that on this instance, in your stead Muhammad^(sa) was in our hands, and we would execute him while you would be spared to spend days of joy with your family?” The eyes of Zaid^(ra) began to gorge with blood in rage and he furiously retorted, “Abu Sufyan! What nonsense do you utter? By God! I would not even prefer that in lieu of me being spared a thorn were to prick the foot of the Messenger of Allah!” Abu Sufyan uncontrollably proclaimed, “By God, I have never seen any individual love another person as much as the Companions of Muhammad^(sa) love Muhammad^(sa).” After this, Nastas martyred Zaid^(ra).” (Sirat Khatam-un-Nabiyeen, p. 516)

Regarding the incident of this execution, Hazrat Musleh-e-Maud^(ra) states:

“Among the spectators was Abu Sufyan, chief of Mecca. Abu Sufyan turned to Zaid^(ra) 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^(ra) replied furiously saying, ‘What, Abu Sufyan? What are you saying? 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^(ra) in amazement and declared unhesitatingly, but in measured tones, ‘God is my witness, I have not known anyone love another as much as the Companions of Muhammad^[sa] love Muhammad^[sa].’” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 262-263)

Regarding the martyrdom of Hazrat Khubaib^(ra), a historian writes, “Hazrat Khubaib^(ra) was under the charge of Hujair bin Abu Ihab and was bound in the house of Harith bin Nufail’s sons. They treated Hazrat Khubaib^(ra) very brutally. After witnessing their unlawful treatment, Hazrat Khubaib^(ra) said ‘No respectable nation keeps their captive in this way.’

“Nonetheless, the hearts of the disbelievers were greatly affected by this. After this, they started to treat him well. (Dairah Ma’rif Sirat Muhammad Rasool Allah^(sa), Vol. 7, Bazm-i-Iqbal Lahore, 2022, p. 144)

Ibn Shihab says that Ubaidullah bin Ayyaz told him that Harith’s daughter mentioned that when they agreed [i.e., the disbelievers] to execute him, Khubaib^(ra) asked for a razor. Thus, they gave him a razor. The daughter of Harith says, “At that time, while I was unaware, one of my children went to Khubaib^(ra), so he took hold of him.” She says “I saw that Khubaib^(ra) had placed the child on his lap, and the razor was in his hand. Upon seeing this, I became extremely worried. Khubaib^(ra) saw the worry on my face, and said, ‘You are scared that I will kill him. I am not someone who would do such a thing. Muslims fulfil their vows, and do not commit such injustices.’” The daughter of Harith used to say, “By God, I have never seen a captive greater than Khubaib^(ra).” She then said, “I swear by God, I saw him one day, and he was holding a bunch of grapes, which he was eating. However, he was bound in shackles and there were no fruits in Mecca during that season.” She would say that this was a provision from Allah to Khubaib^(ra).

When the Quraish took them outside the Haram [sacred boundary] so they could kill them in a place outside the Sacred Land, Khubaib^(ra) asked for permission to offer two rak’at [units] of prayer. They granted him permission to do so. After offering the two rak’at of prayer, he said, “Had you not thought that I was praying at this moment as a result of fear, then I would have surely prolonged my prayer.” In other words, he said, “Perhaps you suspected that I am prolonging my prayer as a means to escape. I have offered a short prayer so that you do not think that I have prolonged my prayer out of fear or to save myself. If it did not occur to me that you might suspect me for prolonging my prayer – and had looked to me normally, without any suspicion – perhaps I would have prolonged my prayer.” Nonetheless, following this, he supplicated to his Lord and said, “O Allah! Destroy them one by one” (He is referring to the enemies.) He prayed against his enemies. Then, Khubaib^(ra) recited a few couplets:

وَلَسْتُ اُبَالِی حِیْنَ اُقْتَلُ مُسْلِمًا

عَلَی اَیِّ شِقٍّ کَانَ لِلّٰہِ مَصْرَعِیْ

وَ ذٰلِکَ فِی ذَاتِ الْاِلٰہِ وَ اِنْ یَّشَأْ

یُبَارِک عَلٰی اَوْصَالِ شِلْوٍ مُمَزَّعِ

It means: “Now that I am being killed as a Muslim, I do not worry for which side I shall fall as it is for the sake of Allah. I fall only for the sake of Allah, and if He so wishes, He can bless even the severed limbs of my body.” (Sahih al-Bukhari, Kitab al-jihad wa al-siyar, Hadith 3045)

Hazrat Mirza Bashir Ahmad^(ra) writes about Khubaib’s^(ra) accounts in the following words:

“These two Companions were still in a state of captivity when one day Khubaib^(ra) asked the daughter of Harith if he could be given a razor for his own personal use, and she gave him one. When Khubaib^(ra) was holding this razor, a small child of the daughter of Harith happened to come over to Khubaib^(ra) playing here and there; and he placed him on his thigh. When the mother saw that Khubaib^(ra) was holding a razor in his hand and her child was sitting on his thigh, she began to tremble and her face turned pale in fear. When Khubaib^(ra) saw her, he understood that she was fearful and said, ‘Do you think that I will kill this child? Do not think this. God-Willing, I shall never commit such an act.’ Upon hearing these words, the faded countenance of the mother lit up. This lady was so deeply influenced by the high moral character of Khubaib^(ra) that afterwards, she would always say, ‘I have never seen a prisoner as good as Khubaib.’ She would also say, ‘On one occasion, I saw a bunch of grapes in the hand of Khubaib^(ra) and he was picking grapes one by one and eating them, although there was no sign of grapes in Mecca during those days and Khubaib^(ra) was shackled in strong iron chains.’ She says, ‘I believe that these were heavenly provisions which would come to Khubaib^(ra).’” (Sirat Khatam-un-Nabiyeen, pp. 514-515)

Another narration describes the events surrounding their imprisonment with a slight difference. One narration about the imprisonment of Khubaib bin ‘Adiyy^(ra) states that Ma’wiyah was the freed slave girl of Hujair bin Abu Ihab. Khubaib^(ra) was held captive in Mecca in their home so that upon the completion of the Sacred Months, he could be killed. Ma’wiyah later accepted Islam, and she became a devout Muslim follower. Ma’wiyah would later recount, “I swear by Allah the Almighty! I have not met anyone better than Hazrat Khubaib^(ra). I used to observe him through the opening of the door whilst he was chained. There was not even a single grape in the world that I could eat (that is, there were no grapes in that region), however, Hazrat Khubaib^(ra) would be holding bunch of grapes the size of a human head (in other words, a very large bunch). This did not just happen once. (According to this narration, she saw him eating grapes many times.) It was nothing but provisions from Allah Himself.”

Hazrat Khubaib^(ra) would recite the Quran during tahajjud [pre-dawn voluntary prayer] and the women would cry upon hearing it and feel sorry for Hazrat Khubaib^(ra). She says, “One day I asked Hazrat Khubaib^(ra), ‘O Khubaib, do you need anything?’ He replied, ‘No. Although there is one thing; please give me some cold water to drink, and never give me any meat which was slaughtered in the name of an idol. Thirdly, inform me when people are planning to kill me.’”

She says, “Then, when the sacred months passed and people decided to kill Khubaib^(ra), I went and informed him.” She says, “I swear by Allah, he did not care about being killed. He said to me, ‘Send a razor for me, so that I may groom myself.’” She says, “I sent a razor with my son Abu Hussain.” The narrator says that he was not her real son, rather Ma’wiyah had only raised him. In any case, she says, “When the child went, the thought occurred to me that by Allah Khubaib^(ra) has found the opportunity to take revenge. My son is with him, and he has a razor and he will certainly exact revenge. What have I done? I have sent my child with a razor, Khubaib^(ra) will kill him with the razor and say ‘a life for a life, I have taken my retribution.’ When my son reached him with the razor, he took it and playfully said to my son, ‘You are very brave. Does your mother not fear my betrayal? She sent you with a razor for me whereas you people have intended to kill me.’” Hazrat Ma’wiyah says, “I could hear Khubaib^(ra) saying this and I said, ‘O Khubaib, I have not feared you because I placed my faith in Allah and having put my trust in your Beloved I sent my child to you with a razor. I did not send it to you so that you may use it to kill him.” Hazrat Khubaib^(ra) said, ‘It is not like me to kill him. We do not consider betrayal to be allowed in our religion.’” She says, “Then, I informed Khubaib that the next morning, people would take him away in order to kill him.” Then the next day, he was taken in shackles to Tan’im and as mentioned this was at a distance of three miles from Mecca. Many people, including children, women, slaves and people from Mecca gathered there in order to witness the spectacle of Khubaib’s^(ra) killing. None of those who sought to exact revenge remained in Mecca, rather they had all left to see him [be killed] in order to cool their eyes. And those who did not seek revenge but were opponents of Islam went there merely as a display of their opposition and pleasure, to see how he would be killed. When Hazrat Khubaib^(ra) was taken to Tan’im along with Zaid bin Dathinah^(ra), the polytheists ordered that a long piece of wood be hollowed out, and when the people took Khubaib^(ra) near the wood which was standing there, Khubaib^(ra) said, “Can I be given time to offer two units of prayer?” The people responded in the affirmative. Hazrat Khubaib^(ra) offered two short units of voluntary prayers and did not prolong them. (Al-Tabaqat Al-Kubra, Vol. 8, Dar Ihya al-Turath al-Arabi, Beirut, p. 399; Sahih al-Bukhari, Kitab al-Jihad Wa Al-Siyar, Hadith 3045; Usdul Ghaba, Vol. 1, Dar Al-Kotob Al-Ilmiyah, Beirut, 2003, p. 683)

As I mentioned earlier – so that they would not think he was extended his prayer in order to avoid death.

According to the narrations just mentioned from Ibn Sa’d, Mu’awiyyah was the freed slave of Hujair bin Abu Ihab, in whose home Hazrat Khubaib^(ra) was imprisoned. According to Allama ibn Abdul Barr, Hazrat Khubaib^(ra) was imprisoned at the home of Uqbah and Uqbah’s wife would send him food and untie him when it was time to eat. (Al-Istiaab, Vol. 2, Dar-ul-Jil, Beirut, 1992, p. 442)

In any case, these were the sacrifices of those people and their fearlessness of death. The Companions were always ready to lay down their lives for the sake of Islam. I will mention the remaining accounts of this expedition in the future, God willing.