Friday Sermon

8 February 2019

Men of Excellence  

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

The first of the companions whom I shall relate the accounts of today is Hazrat Abu Mulail^ra bin al-Az‘ar. His mother’s name was Umme Amr Bint Ashraf. He belonged to the Aus tribe of the Ansar. He had the honour of participating in the Battles of Badr and Uhud.  (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 353, Abu Mulail bin Al-Az’ar, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 6, p. 295, Abu Malail bin Al-Az’ar^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

According to a narration, his brother Hazrat Abu Habib^ra bin Az‘ar^ra also participated in the Battle of Badr and all the other Battles as well. (Usdul Ghaba, Vol. 6, p. 65, Abu Habeeb bin Al-Az’ar^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

The second Companion to be mentioned is Hazrat Anas bin Mu‘az Ansari^ra. In some narrations, his name has also been reported to be Unais. He belonged to the Banu Najjar clan of the Khazraj tribe of the Ansar. His mother’s name was Umm Unas bint Khalid. He participated in all of the battles along with the Holy Prophet^sa including Badr, Uhud and Khandaq. His brother Hazrat Ubayy bin Mu‘az^ra also participated in the Battle of Uhud along with him. There are varying opinions regarding the date of his demise. In one of the narrations it is mentioned that he died during the caliphate of Hazrat Usman^ra. Whereas in another narration, it is mentioned that Hazrat Anas bin Mu‘az^ra and his brother, Hazrat Ubayy bin Mu‘az^ra, were martyred during the incident of Bir-e-Ma‘unah. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 381, Anas bin Mu’adh^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 1, p. 299, Anas bin Mu’adh bin Anas^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

The next companion to be mentioned is Hazrat Abu Shaikh Ubayy bin Thabit^ra. Hazrat Ubayy bin Thabit^ra belonged to the Banu Adi clan of the Khazraj tribe of the Ansar. He was commonly known by his title of Abu Shaikh. According to another narration, this was his son’s title. His mother’s name was Sukhtah bint Haritha. Hazrat Ubayy bin Thabit^ra was the brother of Hazrat Hassaan bin Thabit^ra and Hazrat Aus bin Thabit^ra. He participated in the Battles of Badr and Uhud. He passed away in the incident of Bir-e-Ma‘unah. 

According to various books of history, there are varying opinions as to whether Hazrat Ubayy bin Thabit^ra participated in the Battle of Badr or not. Ibn Ishaq says that Hazrat Ubayy bin Thabit^ra passed away during the period of Jahiliyyah [prior to Islam] and that the individual who participated in the Battles of Uhud and Badr was in fact his son, Abu Shaikh Bin Ubayy bin Thabit. However, Allamah ibn Hisham has counted Hazrat Abu Shaikh Ubayy Bin Thabit^ra among those who participated in the Battle of Badr. Regarding the demise of Hazrat Ubayy bin Thabit^ra, it is reported in some narrations that he passed away on the day of the incident of Bir-e-Ma‘unah. Other narrations, however, mention that he passed away on the day of the Battle of Uhud. In any case, we also learn from some narrations that the companion who was martyred on the day of the Battle of Uhud was not him, but rather his brother Hazrat Aus bin Thabit^ra. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 382, Abu Shaikh Abi bin Thabit^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 1, pp. 165-166, Abi bin Thabit^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Usdul Ghaba, Vol. 1, p. 179, Abi bin Thabit^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995) (Sirat ibn Hisham, p. 340, Man Hadara Badran, Dar ibn Hazm, Beirut, 2009)

Another companion is Hazrat Abu Burda bin Nayyaar^ra. His title was Abu Burdah. Although he was more commonly known by his title, however his actual name was Hani. According to a narration, his name is also mentioned as Haris and in another narration it is mentioned as Malik. He belonged to the Bali clan of the tribe of Banu Quza‘ah. Hazrat Abu Burdah^ra was the maternal uncle of Hazrat Baraa bin Aazib^ra. According to another narration, Hazrat Abu Burdah^ra was the paternal uncle of Hazrat Baraa bin Aazib^ra. He participated in the Second Bai‘at at Aqabah. Moreover, he also participated in all of the battles along with the Holy Prophet^sa including the battles of Badr, Uhud and Khandaq. On the day of the victory of Mecca, Hazrat Abu Burda^ra was holding the flag of Banu Haritha. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 344, Abu Burdah bin Niyar^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Al-Isabatu Fi Tamyiz Al-Sahaba, Vol. 7, pp. 31-32, Abu Burdah bin Niyar^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995) (Usdul Ghaba, Vol. 5, p. 358, Hani bin Niyar^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

When Hazrat Abs^ra and Hazrat Abu Burda^ra accepted Islam, both of them destroyed the idols of the tribe of Banu Haritha, (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 343, Abu Abas bin Jabar^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) that is, the idols belonging to their own tribe. 

Hazrat Abu Umama^ra narrates that when the Holy Prophet^sa decided to depart towards Badr for the Battle of Badr, Hazrat Abu Umama^ra also made preparations in order to accompany the Holy Prophet^sa. Upon this, his maternal uncle, Hazrat Abu Burda^ra bin Niyar said that he should stay behind in order to take care of his mother. His mother was ill at the time and he advised him to stay behind. Hazrat Abu Umama^ra was passionate to go forth for battle as an attack had been launched against Islam. Hence, he replied, “She is your sister, therefore you should remain behind instead of asking me.” When this matter was presented to the Holy Prophet^sa, he instructed Hazrat Abu Umama^ra, i.e. the son, to stay behind and Hazrat Abu Burda^ra went along with the army. When the Holy Prophet^sa returned from the battle, the mother of Hazrat Abu Umama had passed away and the Holy Prophet^sa offered her funeral prayer. (Usdul Ghaba, Vol. 6, p. 15, Abu Umamah bin Tha’labah^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

On the day of the Battle of Uhud, the Muslims had two horses. One horse, by the name As-Saqb, which was with the Holy Prophet^sa and the other horse, by the name Mulavi‘, and this was with Hazrat Abu Burda^ra. (Al-Tabaqaat-ul-Kubra, Vol. 1, p. 380, Dhikru Khaili Rasulillah^sa Wa Dawaabihi, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) 

Hazrat Abu Burda^ra bin Niyar relates that the Holy Prophet^sa went to visit some of the tribes and prayed for them. However, he left out one tribe and did not go to them. The people of that tribe felt apprehensive about this and wanted to find out why this was the case. Therefore, they searched the belongings of one of their people and found a necklace in his sack that he had stolen. Hence, they returned it and subsequently, the Holy Prophet^sa came to them as well and also prayed for them. (Al-Mu’jam Al-Kabir Li Al-Tabarani, Vol. 22, p. 195, Maa Asnadahu Abu Burdah bin Niyar^ra, Hadith 511, Dar Ihyaa Al-Turath Al-Arabi, Beirut, 2002)

Hazrat Abu Burda^ra participated in all the battles alongside Hazrat Ali^ra. He passed away in the early part of Hazrat Mu‘awiyah’s^ra era. There are various narrations regarding the year of his demise. According to one narration, he passed away in the 41 AH, while 42 AH and 45 AH have also been mentioned in other narrations. (Al-Isabatu Fi Tamyiz Al-Sahaba, Vol. 7, p. 32, Abu Burdah^ra bin Niyar, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995)

Hazrat Baraa bin Azib^ra narrates that the Holy Prophet^sa addressed them following the prayer of Eid-ul-Adha and stated, “The person who prayed in the manner we prayed and offered a sacrifice in the manner we did, he has indeed performed his sacrifice correctly. However, as for the person who offered the sacrifice prior to the prayer, then that will not be considered as a sacrifice, rather it is a mere slaughter for its meat.” If the sacrifice is offered before the prayer then that is equivalent to one who simply slaughters an animal for the purpose of its meat. 

Upon this, Hazrat Abu Burda^ra bin Niyar (the companion whose account is being mentioned), stood up and said to the Holy Prophet^sa, “O Prophet^sa of Allah! I offered a sacrifice prior to the prayer and considered this day for eating and drinking. Therefore, I did this immediately and ate while also feeding my family and neighbours.” The Holy Prophet^sa replied: “This goat was merely slaughtered for its meat. This is not a sacrifice on your part.” Upon this, Hazrat Abu Burda^ra replied that he had some young goats that were a year old and they were better than two goats. (That is, they are nurtured well and even though they are only a year old, they are healthy and better than two mature goats.) Will it be sufficient on my behalf to sacrifice them?” The Holy Prophet^sa said: “Yes, you may do so. However, no one will be permitted to do this after you”. (Sahih Bukhari, Kitab Al-Eidain, Bab Kalam Al-Imam Wa Al-Nas Fi Al-Khutbah Al-Eid…, Hadith 983) That is, he was permitted to do so in that instance. However, no one after him had permission to do the same. 

Other Ahadith [sayings of the Holy Prophet^sa] also state the same, that is, firstly, the sacrifice should be offered after the Eid [prayer] and secondly, that the goat should be of a certain age. Nevertheless, in relation to this statement of the Holy Prophet^sa in which he said that after Hazrat Abu Burda^ra no one else would be permitted to do so, a question was once raised in a gathering with the Promised Messiah^as as to what the age of a goat should be at the time of sacrifice. Hazrat Khalifatul-Masih I, Hazrat Maulana Nuruddin^ra was also present and the Promised Messiah^as asked him to reply to the question.  Upon this, he said that according to the Ahl-e-Hadith sect, it should be at least two years old. (Malfuzat, Vol. 10, p. 100)

In our [Muslim] countries, the tradition is that it is necessary for the goat to have two large teeth visible at the front. Nevertheless, at that time the Holy Prophet^sa said to Hazrat Abu Burda^ra that he would accept his sacrifice of the one year old goat. However, this would not be accepted from anyone else after him. The animal to be scarified should be a mature male or female goat. This is the very tradition that is followed by the Jamaat and found in our edicts on this issue as mentioned by the Promised Messiah^as. 

The next companion to be mentioned is Hazrat As‘ad^ra bin Yazid. Hazrat As‘ad’s^ra father was Yazid bin Al-Faqi‘ and he belonged to the branch of Banu Zuraiq of the Ansar tribe of Khazraj. He participated alongside the Holy Prophet^sa in the battles of Badr and Uhud. Allama ibn Ishaq has recorded the name of Sa‘d bin Yazid, instead of As‘ad among the companions of Badr. There are various opinions regarding the name of As‘ad bin Yazid. Some have stated the following names: Sa‘d bin Zaid, Sa‘id bin Al-Faqi‘ and Sa‘d bin Yazid. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 445, As’ad bin Yazid^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 2, p. 450, Sa’d bin Al-Fakah^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

Another companion who took part in the Battle of Badr is by the name of Hazrat Tamim bin Ya‘ar Ansari^ra. Hazrat Tamim’s^ra father was Ya‘ar. He belonged to the branch of Banu Jadara bin ‘Auf bin Al-Harith of the Ansar tribe of the Khazraj. He participated alongside the Holy Prophet^sa in the battles of Badr and Uhud. A son by the name of Rib‘i and a daughter by the name of Jamila were among the children of Hazrat Tamim^ra. His mother belonged to the tribe of Banu Amr. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 407, Tamim bin Ya’ar^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

The next Companion to be mentioned is Hazrat Aus bin Thabit bin Munzir^ra, who was from among the Ansar. His title was Abu Shaddad. Hazrat Aus’^ra father was Thabit and his mother was Sukhta bint Haritha. He was the father of the well-known companion, Hazrat Shaddad bin Aus^ra. He belonged to the Ansar tribe of Banu Amr bin Malik bin Najjar. 

He participated in the second pledge at Aqabah and thus accepted Islam at that occasion. He participated alongside the Holy Prophet^sa in the battles of Badr and Uhud. The well-known poet, Hazrat Hassan bin Thabit^ra and Hazrat Ubai bin Thabit^ra were his brothers. When Hazrat Usman bin Affan^ra migrated to Medina, he stayed at his home. 

The Holy Prophet^sa formed a bond of brotherhood between Hazrat Usman bin ‘Affan^ra and Hazrat Aus bin Thabit^ra. In regard to his demise, Abdullah bin Muhammad bin Umaarah Ansari says that he was martyred during the Battle of Uhud. There are some who disagree with this, but their narrations are weak. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 382, 41, As’ad bin Affan^ra, Aus bin Thabit^ra Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

The next companion to be mentioned is Hazrat Thabit bin Khansaa^ra. He belonged to the tribe of Banu Ghanam bin Adi bin Najjar. He had the honour to participate in the Battle of Badr. This is all that is known about him. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 389, Thabit bin Khansaa^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

Hazrat Aus bin Samit^ra was another Companion who participated in the Battle of Badr. Hazrat Aus bin Samit^ra was the brother of Hazrat Abadah bin Samit^ra. Hazrat Aus^ra participated in the Battle of Badr, Uhud and all other battles alongside the Holy Prophet^sa. The Holy Prophet^sa established a bond of brotherhood between Hazrat Aus bin Samit^ra and Hazrat Mursad bin Abi Mursad Al-Ghanawi^ra. 

It is stated in narrations that on one occasion, Hazrat Aus^ra expressed Zihar towards his wife, Khuwalia bint Malik. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 413, Aus bin Samit^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 1, p. 323, Aus bin Samit^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) 

According to ancient Arab customs, Zihar was when an individual would declare his wife to be like his own mother or sister, as a way of severing marital ties with her. Islam however abolished this custom and has stated that one cannot seek divorce merely through uttering this statement, i.e. by simply declaring one’s wife to be like one’s own mother or sister. This is indeed a deplorable act and as a punishment, Islam has stated that one ought to atone for this error. 

Before he could atone for this error, Hazrat Aus^ra re-established relations with his wife. Upon this, the Holy Prophet^sa stated that this was unlawful and instructed him to distribute 15 Saa‘ [a unit of measurement equal to approximately 2.75 kg] of barley amongst 60 poor people. In other words, the atonement for such an act is to feed 60 poor people.  

Regarding Zihar, the Quranic injunction is as follows; God Almighty says: 

اَلَّذِیۡنَ یُظٰہِرُوۡنَ مِنۡکُمۡ مِّنۡ نِّسَآئِہِمۡ مَّا ہُنَّ اُمَّہٰتِہِمۡ ؕ اِنۡ اُمَّہٰتُہُمۡ اِلَّا الّٰٓیِٴۡ وَلَدۡنَہُمۡ ؕ وَ اِنَّہُمۡ لَیَقُوۡلُوۡنَ مُنۡکَرًا مِّنَ الۡقَوۡلِ وَ زُوۡرًا ؕ وَ اِنَّ اللّٰہَ لَعَفُوٌّ غَفُوۡرٌ

وَ الَّذِیۡنَ یُظٰہِرُوۡنَ مِنۡ نِّسَآئِہِمۡ ثُمَّ یَعُوۡدُوۡنَ لِمَا قَالُوۡا فَتَحۡرِیۡرُ رَقَبَۃٍ مِّنۡ قَبۡلِ اَنۡ یَّتَمَآسَّا ؕ ذٰلِکُمۡ تُوۡعَظُوۡنَ بِہٖ ؕ وَ اللّٰہُ بِمَا تَعۡمَلُوۡنَ خَبِیۡرٌ

فَمَنۡ لَّمۡ یَجِدۡ فَصِیَامُ شَہۡرَیۡنِ مُتَتَابِعَیۡنِ مِنۡ قَبۡلِ اَنۡ یَّتَمَآسَّا ۚ فَمَنۡ لَّمۡ یَسۡتَطِعۡ فَاِطۡعَامُ سِتِّیۡنَ مِسۡکِیۡنًا ؕ ذٰلِکَ لِتُؤۡمِنُوۡا بِاللّٰہِ وَ رَسُوۡلِہٖ ؕ وَ تِلۡکَ حُدُوۡدُ اللّٰہِ ؕ وَ لِلۡکٰفِرِیۡنَ عَذَابٌ اَلِیۡمٌ

(Surah al-Mujadilah, Ch.58: V.3-5)

“Those among you who put away their wives by calling them mothers — they do not become their mothers; their mothers are only those who gave them birth; and they certainly utter words that are manifestly evil and untrue; but surely Allah is the Effacer of sins, Most Forgiving. As to those who call their wives mothers, and then would go back on what they have said, the penalty for it is the freeing of a slave before they touch each other.” (In those days, there were slaves and therefore the atonement for this was to free a slave.) “This is what you are admonished with. And Allah is Well-Aware of what you do. But whoso does not find one” (that is if one does not have the capacity to free a slave,) “he must fast for two successive months, before they touch each other. And whoso is not able to do so, should feed sixty poor people. This is so that you may truly believe in Allah and His Messenger. And these are the limits prescribed by Allah; and for the disbelievers is a painful punishment.”

The Promised Messiah^as has also rendered its translation which is as follows: 

“A person who declares his wife to be a mother does not in reality become his mother because his mother can only be the one who gave birth to him. Hence, what they say is completely inappropriate and untrue. However, God Almighty grants pardon and is forgiving. Those who call their wives their mother and seek to return to return to them should first free one slave. This is what God the All-knowing has commanded. If such a person is unable to free a slave, then they should fast for two consecutive months before re-establishing relations with their wife. If they are unable to fast, then they should feed sixty poor people.” (Arya Dharam, Ruhani Khazain, Vol. 10, p. 50)

Hazrat Aus’^ra wife, Hazrat Khuwailah bint Maalik bin Tha‘laba^ra, narrates: 

“My husband, Aus bin Samit^ra expressed Zihar in relation to me. I took my complaint to the Holy Prophet^sa and whilst counselling me, he said, ‘Instil the fear of God in you, for he [i.e. her husband] is also your paternal uncle’s son.’ However, I remained persistent regarding this matter until the following verse of the Holy Quran was revealed.”

The Holy Prophet^sa asked her how she could be his mother when he was her paternal uncle’s son, and she was also his wife.

However, she further states: “In any case, I insisted on this until this verse of the Holy Quran was revealed:

قَدۡ سَمِعَ  اللّٰهُ  قَوۡلَ  الَّتِيۡ تُجَادِلُكَ فِيۡ زَوۡجِهَا وَ تَشۡتَكِيۡۤ  اِلَي اللّٰهِ وَ اللّٰهُ يَسۡمَعُ  تَحَاوُرَكُمَا ؕ اِنَّ اللّٰهَ  سَمِيۡعٌۢ بَصِيۡرٌ  

“Allah has indeed heard the speech of her who pleads with thee concerning her husband…” (Surah al-Mujadila, Ch.58: V.2)

Thus, the Holy Prophet^sa stated her husband ought to free a slave as it has been commanded in the verse of the Holy Quran and the detail pertaining to this has just been mentioned earlier, that is that one ought to free a slave as a penalty. Hazrat Khuwailah bint Maalik bin Tha‘laba^ra further states: 

“I said to the Holy Prophet^sa, ‘He does not have the means to do so, for he has little provisions.’ The Holy Prophet^sa then said, ‘Then he should fast for two consecutive months.’ I submitted, ‘O Messenger^sa of Allah, he is unable to fast consecutively due to his old age. He does not have the strength to do so.’ The Holy Prophet^sa then stated, ‘Then he should feed sixty poor people.’ I said, ‘He does not have any wealth with which he could do this and offer Sadaqa (charity).’” 

Khuwailah^ra further states: 

“A sack of dates was delivered to the Holy Prophet^sa while I was sitting there. So I said: ‘O Prophet^sa of Allah, I can support him with the second sack of dates.’ Meaning that if I could get this, then we would be able to arrange for the second one ourselves. The Holy Prophet^sa said: ‘Very well, go ahead and take this bag and feed sixty poor people on his behalf and then return to your uncle’s son.’” (Sunan Abi Daud, Kitab Al-Talaq, Bab Fi Al-Zihar, Hadith 2214) This means to return to her husband and assure her that she did not become his mother by him simply uttering such words. Thus, by relating the accounts of the Companions, many other issues are also resolved. 

Hazrat Ibn Abbas^ra narrates: “The very first Zihar – the practice of labelling one’s wife as one’s mother – that took place in Islam was by Hazrat Aus bin Samit^ra. He was married to his paternal Uncle’s daughter and he expressed Zihar towards her.” (Usdul Ghaba, Vol. 1, p. 323, Aus bin Samit^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

In any case, these are the limits set by God Almighty, and this matter was also presented before the Promised Messiah^as as well and he prescribed the same punishment. A similar matter was presented before Hazrat Khalifatul Masih II^ra, and he stated that this was the appropriate penalty for this, unless such a person was extremely poor and did not have the means, he would instead seek repentance and fulfil the requirements of the punishment to the best of his means. In any case, God Almighty has prescribed the limits in regard to one who declares his wife to be his mother or sister. 

Some have the habit of fighting over very petty matters and saying to their wives, “You are forbidden for me” or “You are my mother”, or they take similar oaths. So these are the types of people who exceed the prescribed limits and therefore receive the punishment which God Almighty has stated, and that is to either free a slave, observe fasts or feed the poor. 

Hazrat Aus bin Samit^ra was also a poet. Hazrat Aus bin Samit^ra and Shadad bin Aus Ansari took residence in Baitul Maqdas. Hazrat Aus^ra passed away in Palestine in 34 AH at the age of 72. (Usdul Ghaba, Vol. 1, p. 323, Aus bin Samit^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

Another companion is Hazrat Arqam bin Abi Arqam^ra. His title was Abu Abdullah. Hazrat Arqam’s^ra mother was Umaimah bint Harith. According to other narrations, her name was Tamazir bint Huzaim and Safiya bint Harith as well. Hazrat Arqam^ra was from the Banu Makhzoom tribe. He was amongst the first companions to accept Islam. According to some sources, eleven people had entered the fold of Islam at the time of his acceptance of Islam. Some are of the opinion that he was the seventh person to accept Islam. Hazrat Urwa bin Zubair narrates: “Hazrat Arqam^ra, Hazrat Abu Ubaidah bin Jarrah^ra and Hazrat Usman bin Maz‘un^ra accepted Islam together at the same time.” 

Hazrat Arqam^ra owned a house outside of Mecca near the mountain of Safa which is well-renowned in history by the name of “Dar-e-Arqam” in which the Holy Prophet^sa and the early Muslims would perform worship. This was the place where Hazrat Umar^ra accepted Islam after which the total number of Muslims was forty. After Hazrat Umar’s^ra acceptance of Islam, Muslims began to practise their faith openly. This house remained under the ownership of Hazrat Arqam^ra and later his grandsons sold this house to Abu Ja‘far Mansoor. (Usdul Ghaba, Vol. 1, p. 187, Arqam bin Abi Al-Arqam^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Isabatu Fi Tamyiz Al-Sahaba, Vol. 1, p. 197, Arqam bin Abi Al-Arqam^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995) (Mustadrak Ala Al-Sahihain, Vol. 3, p. 574, Kitab Marifatu Al-Sahaba, Dhikru Arqam bin Abi Al-Arqam^ra, Dar-ul-KutubIlmiyyah, Beirut, 2002)

Hazrat Mirza Bashir Ahmad^ra has provided details about this in Sirat Khatamun Nabiyyin. As regards the first centre of Islam – Dar-e-Arqam – Hazrat Mirza Bashir Ahmad^ra writes: 

“Perhaps during these days, the Holy Prophet^sa thought that a centre for the propagation of Islam be established in Mecca, where Muslims could gather without any hindrance to offer their prayers, etc., and where the propagation of Islam could formally yet quietly take place with peace and calm. For this purpose, a location was required which could serve as a headquarters. Thus, the Holy Prophet^sa selected the house of a new Muslim named Arqam bin Abi Arqam^ra, which was situated at the foot of Mount Safa. Thereafter, the Muslims would gather here, and it is here that they would offer their Salat. It is here that seekers of truth would come and where the Holy Prophet^sa would preach the religion of Islam to them (i.e. those who were in search of faith would come here in order to learn about Islam and understand the religion, or simply to derive blessings from the company of the Holy Prophet^sa). It is for this reason that this house has found reverence in the history of Islam, and is renowned by the name “Darul-Islam”. The Holy Prophet^sa worked in Dar-e-Arqamfor approximately three years. (In other words, the Holy Prophet^sa made it the headquarters in the fourth year of his prophethood and remained here until the end of the sixth year of his prophethood.) Historians write that the last person to accept Islam in Dar-e-Arqam was Hazrat Umar^ra, the acceptance of whom strengthened the Muslims to the extent that they left Dar-e-Arqamand began to preach openly.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^ra, p. 129)

After the migration to Medina, the Holy Prophet^sa established a bond of brotherhood between Hazrat Arqam^ra and Hazrat Abu Talha Zaid bin Sahl^ra (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 185, Arqam bin Abi Al-Arqam^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990). 

Hazrat Arqam^ra participated in the Battle of Badr alongside the Holy Prophet^sa and the Holy Prophet^sa gave him a sword from the spoils of the war at Badr. Hazrat Arqam^ra fought in the battles of Badr, Uhud and all other battles with the Holy Prophet^sa and the Holy Prophet^sa also gave him a house in Medina. On one occasion, the Holy Prophet^sa appointed him to oversee the collection of Sadaqa [charity]. (Usdul Ghaba, Vol. 1, p. 198, Arqam bin Abi Al-Arqam^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Isabatu Fi Tamyiz Al-Sahaba, Vol. 1, p. 187, Arqam bin Abi Al-Arqam^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995)  

It is also noted in history that Hazrat Arqam^ra was among the participants of the Hilful Fudul (Al-Isti‘aab Fi Ma’rifati Al-Sahaba, Vol. 1, p. 131, Arqam bin Abi Al-Arqam^ra, Dar-ul-Jeel, Beirut, 1992)the pact made by certain prominent Meccans prior to Islam, in order to help the poor, and in which the Holy Prophet^sa was also a part of. Usman bin Arqam, the son of Hazrat Arqam^ra, relates: “My father passed away in 53 AH at the age of 83.” Some have said that he passed away in 55 AH. There are conflicting views with regard to his age; some say he was 80 years of age or a little more.  

Hazrat Arqam^ra instructed that his funeral prayer be led by Hazrat Sa‘d bin Abi Waqas^ra who was a companion. However, at the time of his demise, Hazrat Sa‘d^ra was in Aqeeq, which was quite a distance away. Marwan then asked how a companion of the Holy Prophet^sa could not be buried due to someone not being present; in other words, how could a companion’s body be placed aside and not be buried until that particular person came. In saying this, he wanted to lead the funeral prayer himself, but Ubaidullah bin Arqam did not accept the proposal of Marwan and the funeral prayer of Hazrat Arqam^ra was led by Hazrat Sa‘d bin Abi Waqas^ra upon his arrival and he was buried in Jannatul Baqi. (Usdul Ghaba, Vol. 1, p. 188, Arqam bin Abi Al-Arqam^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) 

There is another narration with regard to him that Hazrat Arqam^ra was preparing to travel to Baitul Maqdas and went to the Holy Prophet^sa to gain his permission to embark on this journey. The Holy Prophet^sa enquired, “Are you travelling to Baitul Maqdas for a necessary task or for business purposes?” Hazrat Arqam^ra replied, “O Messenger^sa of Allah, may my mother and father be sacrificed for you! I do not go there for something urgent, nor for any trade, I only wish to offer my prayers at Baitul Maqdas.” Thereupon the Holy Prophet^sa answered, “A prayer of mine here in this mosque [i.e. in Medina] is greater than a thousand prayers offered in any other mosques, except the Ka‘bah.” Upon this, Hazrat Arqam^ra changed his mind. (Usdul Ghaba, Vol. 1, p. 187, Arqam bin Abi Al-Arqam^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

Another companion whom I shall mention is Hazrat Basbas bin Amr^ra. According to one source, his name was Basbas bin Bishar. Hazrat Basbas^ra Juhani belonged to the Banu Sa‘idah bin Ka‘b bin Khazraj tribe of the Ansar. But according to Urwah bin Zubair, he belonged to the Banu Tureef bin Khazraj tribe. Hazrat Basbas^ra participated in the Battle of Badr and is counted among the Ansar Companions. (Usdul Ghaba, Vol. 1, p. 373, Basbas Al-Juhani^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) 

He is also known by the names Busaisa, Busais and Basbasa. (Usdul Ghaba, Vol. 1, p. 379, Basbah bin Amr^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) 

Apart from the Battle of Badr, he also took part in the Battle of Uhud. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 422, Basbas bin Amr^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

On the day of Badr, with regard to the departure from Medina, Hazrat Mirza Bashir Ahmad^ra writes the following in Sirat Khatamun Nabiyyin: 

“Upon departing from Medina, the Holy Prophet^sa appointed Abdullah bin Ummi Maktum as the Amirof Medina in his absence. However, when the Holy Prophet^sa reached close to Rauha, which is situated at a distance of 36 miles from Medina, perhaps in the consideration that Abdullah was a blind man, and news of the imminent arrival of the army of the Quraish demanded that in his own absence the administration of Medina should remain strong, the Holy Prophet^sa appointed Abu Lubabah bin Mundhir as the Amirof Medina and sent him back. It was ordered that Abdullah bin Ummi Maktum would only remain to be the Imamus-Salat, while Abu Lubabah would oversee matters of administration. Asim bin Adiyy was appointed as a separate Amirto oversee the additional population of Medina, i.e., Quba. It was from this very place that the Holy Prophet^sa  sent two companions named Basbas^ra and Adiyy^ra towards Badr, in order to gather intelligence with respect to enemy movements; and instructed that they return swiftly with intelligence.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^ra, p. 354)

In the Friday Sermon two week ago, I mentioned the account of Hazrat Adiyy bin Abi Zaghbaa^ra. I mentioned the incident in which Hazrat Basbas^ra and Hazrat Adiyy bin Zaghbaa^ra were sent to a certain place.  When the two of them reached Badr to acquire intelligence, Hazrat Basbas bin Amr^ra and Hazrat Adiyy bin Zaghbaa^ra sat their camels by a well, near a hill. They took out their leather water-bags, filled them up with the water from the well and had some to drink. Meanwhile, they overheard two women speaking to one another about the arrival of a caravan. (Sirat ibn Hisham, p. 617, Basbas Wa Adiyy Yatajassusan Al-Akhbar, Turath Al-Islam, Egpyt, 1955) There was also a man stood beside them. In the end, they returned to the Holy Prophet^sa and informed him that they overheard the women discussing about a caravan due to arrive. The man who was stood there was Majdi. I have previously discussed this account in detail. The historian writes that the following morning Abu Sufyan reached the place where the caravan had arrived. He asked Majdi, “Did you see anyone who may have come here to gather intelligence?” He also asked, “If you hide the secrets of the enemy from us, then no one from the Quraish will ever make peace with you.” Majdi, i.e. the individual who stood there that day, replied, “By God, I did not see a single person here whom I do not know. No enemy of yours can be found between here and Yathrib. Even if there was someone, neither would he have been unable to hide from me, nor would I have hidden him from you.” He then said, “Although, I did see two riders stopping by here (pointing to where Hazrat Basbas^ra and Hazrat Adiyy^ra had sat their camels). They sat their camels there, drank some water and set off once again.” Abu Sufyan went to the area in which the two companions sat their camels and picked up the droppings of the camels to inspect them. He was suspicious, and therefore acted in this way. When he crushed the droppings, he found date-stones in the droppings of the camels. Abu Sufyan then said, “By God, this is the forage of the camels of Yathrib! They must have come from there and these were surely the spies of Muhammad^sa and his people. (In other words, the two men had come from Medina as spies.) From these camel-droppings, I can now see why they came here.” He further said, “I feel as if they are still nearby”. Thereafter he moved on swiftly with his convoy. (Kitabul Maghazi Lil Waqidi, pp. 40-41, Alam Al-Kutub, Beirut, 1984) 

In that era, the Arabs not only had particular ways of gathering intelligence, they were also very skilled in deducing information [from their surroundings]. This has been mentioned under the section of the Battle of Badr in Sirat Khatamun Nabiyyin. Hazrat Mirza Bashir Ahmad^ra writes:

“When the Holy Prophet^sa reached near Badr, motivated by some feeling, which narrations have not disclosed, the Holy Prophet seated Hazrat Abu Bakr^ra behind himself, and proceeded ahead of the Muslim army. At that time, the Holy Prophet^sa encountered an old bedouin, from whom the Holy Prophet^sa gathered during the course of conversation, that the army of the Quraish had reached very close to Badr. Upon hearing this news, the Holy Prophet^sa returned and dispatched Hazrat ‘Ali^ra, Zubair bin Al-Awwam^ra and Sa‘d b in Abi Waqas^ra and others to gather information. (According to another narration, Hazrat Basbas^ra was also among them – initially they were sent to gather information about the caravan but now since they had heard that an army was approaching near, they were sent once again to gather information regarding the army and Hazrat Basbas^ra was among them.) When these people arrived at the Valley of Badr, suddenly they noticed that a few Meccans were collecting water from a spring. These companions attacked this party, took captive an Abyssinian slave and brought him to the Holy Prophet^sa. At the time, the Holy Prophet^sa was engaged in Salat. When the companions noticed the Holy Prophet^sa engaged in Salat, they began to interrogate the slave themselves, enquiring as to the whereabouts of Abu Sufyan’s caravan. Since this Abyssinian slave had come along with the army and was unaware of the caravan, he responded, ‘I am unaware of Abu Sufyan, but Abul-Hakam i.e., Abu Jahl, Utbah, Shaibah and Umayyah, etc., have encamped on the opposite side of the valley.’ The companions^ra, who were more inclined to the caravan (as they only had knowledge of caravan approaching and this was the only thing on their minds), therefore thought that he was lying, and he desired to deliberately conceal the whereabouts of the caravan, upon which a few people began to beat and strike him. However, when they would strike him, due to fear, he would say, ‘Alright, I shall tell you.’ When they would release him, he would reiterate his initial response, ‘I am unaware of Abu Sufyan, but Abu Jahl, etc., are present nearby.’ When the Holy Prophet^sa heard this during his Salat, he quickly finished his Salat and forbade the companions from beating him and said, ‘When he tells the truth, you beat him and when he lies, you release him.’ Then, the Holy Prophet^sa gently enquired himself, ‘At this time, where is the army positioned?’ He responded, ‘On the opposite side of the hillock before you.’ The Holy Prophet^sa enquired, ‘How many men are there in the army?’ He responded, ‘A multitude, but I am unaware of the exact figure.’ The Holy Prophet^sa said, ‘Alright, then tell me how many camels are slaughtered daily for consumption?’ He responded, ‘Ten,’ (ten camels were slaughtered for them therefore apart from their other provisions for battle, they had also brought their provisions for food as well). The Holy Prophet^sa turned to the companions^ra and said, ‘It seems as if they are a force of 1,000 men if they are slaughtering 10 camels.’ This estimate actually turned out to be correct.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^ra, pp. 355-356)

The next companion I shall mention is Hazrat Tha‘labah bin Amr Ansari^ra. Hazrat Tha‘labah^ra belonged to the Banu Najjar tribe. His mother’s name was Kabsha who was the sister of the renowned poet, Hazrat Hassan bin Thabit^ra. Hazrat Tha‘labah^ra participated in the Battle of Badr and all other battles alongside the Holy Prophet^sa. He is among those companions who destroyed the idols of Banu Salma. Hazrat Tha‘labah passed away during the Khilafat of Hazrat Umar^ra in the Battle of Jisr, i.e. the Battle of the Bridge. The Battle of Jisr took place in 14 AH against the Iranians. In Tabari it is recorded to have taken place in 13 AH. Both armies – the Muslims led by Hazrat Abu Ubaid and the Iranians led by Bhaman Jazawiyya – met at the Euphrates River. There was a Jisr, i.e. bridge built to cross the river. This is why it is known as the Battle of Jisr. Some are of the opinion that Hazrat Tha‘labah^ra passed away during the Khilafat of Hazrat Usman^ra. (Al-Raud-ul-Anf, Vol. 3, pp. 158-159, Tasmiyatu Man Kisr Wa Alihati Bani Salama, Dar-ul-Kutub Al-Ilmiyyah, Beirut) (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 386, Tha’labah bin Mihsan^ra, 340, Salamah bin Aslam^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Tarikh Al-Tabari, Vol. 2, p. 366, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Tarikh ibn Khaldun, Vol. 2, p. 522, Wilayatu Abi Ubaid, Darul Fikr, Beirut, 2000)

The next companion is Hazrat Tha‘labah^ra bin Ghanamah. According to one narration, Hazrat Tha‘labah’s name was Tha‘labah bin Anamah. Hazrat Tha‘labah’s mother’s name was Jaheerah bint Qain. He belonged to the Banu Salma tribe of the Ansar. Hazrat Tha‘labah is counted among those seventy companions who participated in the second Bai‘at Aqabah at the hand of the Holy Prophet^sa. When Hazrat Tha‘labah^ra accepted Islam, he, along with Hazrat Mu‘az bin Jabal^ra and Abdullah bin Unais^ra, broke the idols of Banu Salma, i.e. the idols belonging to his own tribe. Hazrat Tha‘labah^ra fought in the battles of Badr, Uhud and Khandaq [the Ditch]. During the Battle of Khandaq he was martyred by Hubairah bin Abi Wahab. According to another narration he was martyred in the Battle of Khaibar. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 386, Tha‘labah^ra bin Mihsan, 340, Salamah bin Aslam^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Al-Isti‘aab Fi Ma’rifati Al-Sahaba, Vol. 1, p. 207, Tha‘labah^ra bin Anamah, Dar-ul-Jeel, Beirut, 1992) 

The next companion to be mentioned is Hazrat Jabir bin Khalid^ra. He belonged to the Ansar tribe of Banu Dinaar. Hazrat Jabir bin Khalid^ra participated in the Battle of Badr and Uhud. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 394, Jabir bin Khalid^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

Next is a companion by the name of Hazrat Harith^ra bin Nu‘man bin Umayyah Ansari and he belonged to the Aus tribe of the Ansar. He participated in the battles of Badr and Uhud alongside the Holy Prophet^sa. He was the paternal uncle of Hazrat Abdullah bin Jubair^ra and Hazrat Khawat bin Jubair^ra. He was present in the Battle of Siffin on the side of Hazrat Ali^ra. (Usdul Ghaba, Vol. 1, p. 641, Harith bin Nu’man^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Isabatu Fi Tamyiz Al-Sahaba, Vol. 1, p. 694, Harith bin Nu’man^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995)

Then there is a companion by the name of Hazrat Harris bin Anas Ansari^ra. His mother’s name was Hazrat Umme Shareek^ra and his father’s name was Anas bin Ra‘fi. His mother also had the honour of accepting Islam and entering into the Bai‘at [pledge of allegiance] of the Holy Prophet^sa. Hazrat Harith^ra belonged to the Banu Abdi Ashal branch of the Aus tribe. He participated in the battles of Badr and Uhud and was martyred in the latter. During the Battle of Uhud, Hazrat Harith^ra was among those few companions^ra who remained on the mount with Hazrat Abdullah bin Jubair^ra and as a result of this he was martyred. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 334, Harith bin Nu‘man^ra, 362, Abdullah bin Jubair^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Al-Tabaqaat-ul-Kubra, Vol. 8, p. 277, Umm-e-Shareek^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

Another companion is by the name of Hazrat Huraith^ra bin Zaid Ansari. According to a narration, his name is also recorded as Zaid bin Tha‘labah. He belonged to the Banu Zaid bin Harith branch of the Khazraj tribe. He participated in the Battle of Badr along with his brother, Hazrat Abdullah^ra – he was the one who was shown a vision regarding the Azan [Muslim call to prayer]. He also participated in the Battle of Uhud. (Usdul Ghaba, Vol. 1, pp. 717-718, Huraith bin Zaid^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) His brother was also taught the words of the Azan in a dream.

The next companion to be mentioned is Hazrat Harith^ra bin Asimmah. He belonged to the Banu Najjar tribe of the Ansar and was martyred during Bir-e-Ma‘unah. (Al-Isti‘aab Fi Ma’rifati Al-Sahaba, Vol. 1, p. 292, Harith bin Asimmah^ra, Dar-ul-Jeel, Beirut, 1992) 

The Holy Prophet^sa established a bond of brotherhood between Hazrat Harith^ra and Hazrat Suhaib^ra bin Sinan. (Al-Isabatu Fi Tamyiz Al-Sahaba, Vol. 1, p. 673, Harith bin Simmah^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995) 

Hazrat Harith^ra bin Asimmah departed with the Holy Prophet^sa on the day of Badr, however, when they reached Al Rauha, he did not have the strength to proceed further. Consequently, the Holy Prophet^sa sent him back to Medina, yet, he was granted the same amount from the spoils of war as those who had participated in the Battle of Badr. Despite not physically participating in the Battle of Badr, he nevertheless had the desire to do so and left for Badr accordingly. However, his health did not permit him, or his illness worsened and therefore was sent home. Considering his intention and devotion, the Holy Prophet^sa counted him among the companions who took part in the Battle of Badr. He was present during the Battle of Uhud and on the day when some of the people left their posts, Hazrat Harith^ra remained steadfast.

Hazrat Harith^ra had pledged to the Holy Prophet^sa to sacrifice his life [for the sake of Islam]. Hazrat Harith^ra killed Usman bin Abdullah bin Mughira Makhzumi and took his armour which included his body armour, helmet and sword. The Holy Prophet^sa later granted him these same items from the spoils of war. When the Holy Prophet^sa learnt of Usman bin Abdullah’s death, he praised God Almighty for causing him to perish (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 386, Harith bin Simmah^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 1, p. 615, Harith bin Simmah^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003). This was because he was an extremely hostile and dangerous enemy of Islam. He was a mushrik [idolater] and came fully equipped with his weapons, in order to inflict harm upon the Holy Prophet^sa. On the day of the Battle of Uhud, the Holy Prophet^sa enquired as to what happened to his uncle, Hamza^ra. Hazrat Harith^ra went to search for him and after some time had elapsed, Hazrat Ali^ra then went to enquire and when he came to Hazrat Harith^ra, he saw that Hazrat Hamza^ra had been martyred. Both of the companions returned and informed the Holy Prophet^sa of his martyrdom. Hazrat Harith^ra relates: 

“On the day of the Battle of Uhud, while the Holy Prophet^sa was in a narrow valley of a mountain, he asked me, ‘Have you seen Abdul Rahman bin Auf^ra?’ In reply to the Holy Prophet^sa, I said, ‘I had seen him on the side of the mountain and the army of the idolaters was attacking him. I initially turned towards him in order to save him, but I then saw you and therefore came to you.’ The Holy Prophet^sa said, ‘The angels are protecting him (i.e. Abdul Rahman bin Auf^ra).’” 

In another narration, it states that the Holy Prophet^sa said that the angels were fighting along with him. Hazrat Harith^ra states, “Once the battle had finished, I went to Abdul Rahman bin Auf^ra and I saw that seven people had been killed and were lying dead in front of him. I asked him whether he had killed all of them and Abdul Rahman bin Auf^ra replied that he had killed three of them but did not have knowledge of who killed the others. Upon this I said that indeed how true was the word of God and His Messenger^sa, in that the angels were aiding him.” (Usdul Ghaba, Vol. 1, p. 615, Harith bin Simmah^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) 

Hazrat Harith^ra was part of the delegation that went to Bir-e-Ma‘unah. At the time of when the incident of Bir-e-Ma‘unah took place and the companions^ra were martyred, Hazrat Harith^ra and Amr bin Umayyah^ra had gone to graze the camels. According to Sirat ibn Hisham, these two companions were Amr bin Umayyah and Hazrat Munzir bin Muhammad, however in other narrations, it was Hazrat Harith^ra and Amr bin Umayyah^ra who went to graze the camels. Nonetheless, according to the narration which specifies these two names, when they returned to their camp, they saw that the birds had congregated there and from this they understood that their companions had been martyred. 

Hazrat Harith^ra enquired from Hazrat Amr^ra as to what they should do. Amr^ra replied, “I think we should go back and inform the Holy Prophet^sa.” However, Hazrat Harith^ra said, “I will not turn away from the place where Munzir^ra was martyred.” And so, he went ahead and was martyred whilst fighting against them. (Usdul Ghaba, Vol. 1, p. 615, Harith bin Al-Simmah^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Sirat ibn Hisham, p. 439, Hadith Bi’r Ma’unah, Dar ibn Hazm, Beirut, 2009)

Hazrat Abdullah bin Abi Bakr^ra relates that Hazrat Harith^ra was martyred as a result of the continuous spears that were thrown at him by the enemy which had penetrated his body. (Usdul Ghaba, Vol. 1, p. 615, Harith bin Al-Simmah^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

May God Almighty continue to elevate the rank of the Companions^ra who took part in the Battle of Badr.   

(Original Urdu sermon published in Al Fazl International, 22 February – 7 March 2019, pp. 5-9. Translated by The Review of Religions)

Friday Sermon

1 February 2019

Men of Excellence

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

The name of the sahabi [companion of the Holy Prophet^sa], who will be mentioned today, is Hazrat Abu Huzaifah^ra bin Utbah. His title was Abu Huzaifah. The names of Hushaim, Haashim, Qais, Hissal, I’ssal and Miqsam are also attributed to him. 

His mother was known by the title Umme Safwan and her name was Fatimah bint Safwan. He had a tall stature and a beautiful countenance. He accepted Islam before the Holy Prophet^sa went to Dare Arqam. (Al-Tabaqaat-ul-Kubra, Vol. 3, pp. 61-62, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Al-Mustadrak Ala Al-Sahihain, Vol. 3, p. 248, Hadith 4993, Kitab Ma’rifat Al-Sahaba^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2002) (Imtaa’ul Asmaa’, Vol. 14, p. 335, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1999) 

He was among the first to accept the Holy Prophet^sa. While commenting on this, Hazrat Mirza Bashir Ahmad Sahib^ra has written, “Abu Huzaifah bin Utbah was from the Banu Umaiyyah. His father, Utbah bin Rabi‘ah was among the chieftains of the Quraish. Abu Huzaifah was martyred in the Battle of Yamamah, which was fought against Musailimah Kazzab during the caliphate of Hazrat Abu Bakr^ra.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^ra, p. 124)

Hazrat Abu Huzaifah participated in both the migrations to Abyssinia, while his wife, Hazrat Sahlah bint Suhail also migrated with him. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 62, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

I have already given an account of the migration to Abyssinia while mentioning other companions as to how and why it took place. I will mention it here briefly. I will present a summary or some selected and abridged parts of what Hazrat Mirza Bashir Ahmad Sahib^ra has taken from different books of history and from the Ahadith. 

He writes, “When the suffering of the Muslims had reached its limit and the Quraish continued to aggravate the affliction of the Muslims, the Holy Prophet^sa instructed Muslims to migrate to Abyssinia, and said, ‘The king of Abyssinia is just and equitable. None are subjected to oppression under his rule.’ … During that era, a strong Christian sovereignty was established in Abyssinia and the king was referred to as the Negus … Arabia had business relations with Abyssinia … During that time (when they migrated), the personal name of the Negus was Ashamah, who was a just, intelligent and powerful king. In any case, when the pains of the Muslims reached their limits, the Holy Prophet^sa instructed that those who could afford should migrate to Abyssinia. Therefore, upon the instruction of the Holy Prophet^sa, in the month of Rajab 5 Nabawi, eleven men and four women migrated to Abyssinia. The well-known names among them were as follows: Hazrat Uthman bin Affan and his wife Ruqayyah, the daughter of the Holy Prophet^sa, Abdur-Rahman bin Auf, Zubair bin Al-Awwam, Abu Hudhaifah bin Utbah”, the account of whom I am currently narrating. He was also part of this first group, “Uthman bin Maz‘oon, Mus‘ab bin Umair, Abu Salamah bin Abdul-Asad and his wife Umme Salamah.” 

Hazrat Mirza Bashir Ahmad Sahib^ra writes, “It is very strange that a majority of these pioneer immigrants were those who belonged to powerful tribes of the Quraish, and the weaker were few and far between. This illustrates two things: firstly, even those who belonged to the powerful tribes of the Quraish were not safe from the cruelties of the Quraish. Secondly, weak people such as slaves, etc., at that time were in such a grave state of weakness and misery that they were not even able to migrate.

“Travelling south, when the immigrants reached Shu‘aibah, which was a sea-port in Arabia at that time, by the grace of Allah they found a trade ship which was just ready to leave for Abyssinia and thus, all of them boarded in security … Upon reaching Abyssinia the Muslims found a life of great peace and protection from the cruelties of the Quraish after much difficulty and prayers. However, as some historians have mentioned, it had not been long since the immigrants had migrated to Abyssinia, when a wandering rumour reached them that all of the Quraish had accepted Islam, and Mecca was now a place of complete peace and security. The result of this news was that most immigrants returned immediately.” 

Hazrat Mirza Bashir Ahmad Sahib^ra has shed some light of this rumour as to how and why it spread. Having consulted various books of history, he writes, “In actuality, although this was a completely false and unsubstantiated rumour, which was probably spread in order to lure the immigrants to Abyssinia back and to put them in difficulty. As a matter of fact, on closer investigation, this rumour and the tale of the immigrants’ return, in itself, seems to be baseless. (He further states) Nonetheless, if it is taken as true, the incident mentioned in various Ahadith could be hidden beneath the surface. As mentioned in Bukhari, once the Holy Prophet^sa recited verses of Surah an-Najm in the courtyard of the Ka‘bah. At that time, many a chieftain of the infidels were also present, along with the Muslims. When the Holy Prophet^sa completed the chapter, he fell into prostration (upon completing Surah an-Najm) and with him all the Muslims and infidels fell into prostration as well. The reason behind the prostration of the disbelievers has not been mentioned in Ahadith, but it seems that apparently the Holy Prophet^sa recited the verses of God in such a manner as touched the cords of heart. Those verses were such as particularly illustrated the Unity of God, His Power, and Majesty in an extremely eloquent and perspicuous manner, and His favours were reminded of. Then, the Quraish were warned in a very majestic and awe-inspiring manner, that in case they did not refrain from their evil doings they would meet the same end as past nations because they rejected the messengers of God. Then, at the conclusion of these verses it was ordered that come and prostrate before Allah. After the recitation of these verses, the Holy Prophet^sa and all the Muslims fell into prostration at once, and as a result, these words and this sight had such a miraculous effect on the Quraish, as they also fell into prostration involuntarily.”

Hazrat Mirza Bashir Ahmad Sahib^ra writes: “This should not be surprising, for under such circumstances, as have been mentioned above, the human heart, at times, falls in awe and powerlessly commits such a deed as is against its actual principles and religion. Therefore, at times, we have witnessed that during a severe and sudden affliction, even an atheist cries out, ‘O God! O God!’ or ‘O Ram Ram [name of a Hindu deity]!’ The Quraish were not even atheist, and they actually believed in the being of God, although they associated the idols with Him.” 

We observe this even today that when speaking to some atheists, they are asked if the name of God came to their minds or at the tip of their tongues, when they were afflicted with some sudden affliction, they concede that this was indeed the case. Thus, this was due to the effect of the recitation of that Surah, the words of the Surah and the action of the Muslims that the chieftains of the disbelievers also fell in prostration along with everyone else. 

“Hence, after the recitation of this majestic word, full of awe, the community of Muslims all at once fell into prostration; it had such a miraculous effect, that the Quraish powerlessly fell into prostration as well. However, such an influence is usually temporary, and man quickly returns to his original state. As such, same was the case here, for when the Quraish rose from prostration, they remained the very same idolaters they were before. 

In any case, this occurrence is such as is substantiated by authentic Ahadith. Hence, if the news of the return of the immigrants to Abyssinia is in fact true, it seems that the Quraish, who were ever-longing to have the immigrants of Abyssinia return, probably utilised this action to spread the rumour that the Quraish of Mecca had become Muslim, and that Mecca was now completely safe for Muslims. When this rumour reached the immigrants of Abyssinia, they were naturally delighted to hear it, and in the fervour of their delight, they quickly returned. When they were near Mecca, they were enlightened of the actual matter at hand, upon which some secretly, and others under the protection of a powerful and influential chieftain of the Quraish, entered Mecca, while others set back again. Therefore, if there was any truth in the rumour that the Quraish became Muslim, it was merely confined to the incident of the prostration upon the recitation of Surah an-Najm. And Allah knows best. 

In any case, if the immigrants of Abyssinia did in fact return, a majority of them set back again. Moreover, since the Quraish continued to progress in their infliction of suffering, and their tyrannies were increasing day by day, other Muslims, upon the instruction of the Holy Prophet^sa, began secret preparations to migrate as well. They began to leave gradually whenever they could find an opportunity to do so. This chain of migration began in such a manner that ultimately the number of immigrants to Abyssinia reached one hundred and one, eighteen of which were women. Very few Muslims were left in Mecca with the Holy Prophet^sa. Some historians have called this migration ‘The Second Migration to Abyssinia.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^ra, pp. 146-149)

There was the first migration and then another group of people followed them. Likewise, when afterwards the permission was granted for the migration to Medina, Abu Huzaifah and Hazrat Saalim^ra, who was his freed slave, both migrated to Medina. They initially migrated to Abyssinia, but they returned during the same period. Their second migration was towards Medina, where both of them stayed at the house of Hazrat Abbad bin Bishr. The Holy Prophet^sa formed a bond of brotherhood between Hazrat Abu Huzaifah and Hazrat Abbad bin Bishr. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 62, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) 

Hazrat Abu Huzaifah also participated in the expedition of Hazrat Abdullah bin Jahash. (Sirat Ibn Hisham, p. 286, Bab Sirya Abdullah bin Jahash^ra, Dar Ibn Hazam, Beirut, 2009)

I will present the details and background to the expedition of Abdullah bin Jahash as mentioned in Sirat Khatamun-Nabiyyin:

“A chieftain of Mecca named Kurz bin Jabir Fihri very cunningly along with a company of the Quraish, suddenly raided a pasture of Medina, which was situated only three miles from the city and fled with camels, etc., belonging to the Muslims. As soon as the Holy Prophet^sa received news of this, he appointed Zaid bin Harithah^ra as the Amirin his absence, and set out in his pursuit along with a group of the Companions. The Holy Prophet^sa pursued him until he reached Safwan which is an area close to Badr, but he made good his escape. This ghazwah [expedition]is also known as Ghazwah Badr-ul-Ula.”

It is further written: “This raid of Kurz bin Jabir was not a minor Bedouin act of plunder,” it was not the case that a Bedouin came to loot and committed this theft out of his sheer ignorance, “rather, it is definite that he had set out against the Muslims on behalf of the Quraish, with a particular motive. As a matter of fact, is it very likely that he had specifically come with the intention of inflicting injury upon the very person of the Holy Prophet^sa, but upon finding the Muslims vigilant, settled upon the robbery of their camels and ran off. This also demonstrates that the Quraish of Mecca had planned to raid Medina so as to utterly destroy the Muslims.

“Naturally, the sudden attack of Kurz bin Jabir had terrified the Muslims greatly, and since there was a standing threat by the chieftains of Mecca that they would attack Medina and utterly destroy the Muslims, the Muslims were severely apprehensive. Upon observing these very threats, the Holy Prophet^sa decided that the movements of the Quraish should be surveyed from a closer distance,” in order to decipher their plans and intentions. In order for this there should be measures in place to observe their activities from close, “so that all the necessary intelligence with respect to them may be available on time and Medina was safeguarded from all kinds of sudden attacks. Hence, for this purpose, the Holy Prophet^sa assembled a party of eight muhajirin [migrants]. As an act of wisdom, the Holy Prophet^sa selected such men for this party who were from the various tribes of the Quraish, so that it was easier to obtain intelligence with regard to the hidden conspiracies of the Quraish. The Holy Prophet^sa appointed his paternal cousin, Abdullah bin Jahash^ra as the commander of this party.” Huzaifah bin Utbah was also present in this expedition. “In order to ensure that the prime mission of this party was kept secret even from the Muslim masses, upon ordering this sariyyah [expedition], the Holy Prophet^sa did not even inform the commander of this party as to where he was being sent and for what purpose. Rather, upon their departure, the Holy Prophet^sa handed him a sealed letter and said, (explaining the direction of travel) ‘This letter contains necessary instructions for you. When you cover a distance of two days travel from Medina, open the letter and act in accordance with the stipulated instructions.’As such, Abdullah^ra and his companions set out by the command of their master. When they had journeyed a distance of two days from Medina, Abdullah^ra opened the instructions of the Holy Prophet^sa, which were as follows:

‘Go forth to the Valley of Nakhlah between Mecca and Ta’if, and obtain information on the Quraish and return with news therefrom.’

“Moreover, since an intelligence mission so close to Mecca was a very delicate task, at the bottom of this letter, the Holy Prophet^sa had written that after the objective of this mission became known, if any one from among his companions was hesitant in accompanying this party and desired to return, then permission would be granted to do so. Abdullah^ra read out this guidance to his companions who unanimously affirmed, ‘We happily present ourselves for this service.’Then, this party proceeded to Nakhlah. 

“Sa‘d bin Abi Waqas^ra and Utbah bin Ghazwan^ra lost their camels en-route, and were separated from their companions. Despite their best efforts, they were unable to relocate their companions. The party was now left with only six people.” These six proceeded with the task at hand. “This small community reached Nakhlah and became engaged in their work” i.e. to gain intelligence about the intentions of the disbelievers of Mecca and whether they had any plans to attack Medina. “With the thought of concealing their classified mission, some of them shaved their heads, so that travellers, etc., would not be alarmed in any way, and so that they would consider them as being such people who had come with the intention of Umrah.” They shaved their heads so that other people would think that they were travelling to perform Umrah. 

He further says: “However, they had only just arrived there, when suddenly a small caravan of the Quraish also happened to arrive, which was travelling from Ta’if to Mecca, and both parties encountered each other.” They realised that this was a group of Muslims and resolved to fight with them.

“The Muslims consulted one another as to what should be done. The Holy Prophet^sa had sent them for the purpose of secretly obtaining intelligence, but on the other hand, war had begun with the Quraish. Both opponents were before one another and naturally there was a risk that now, since the people from the caravan of the Quraish had spotted the Muslims, their covert intelligence mission would no longer remain secret. Another predicament was that some Muslims thought that it was perhaps the last day of Rajab, i.e., a sacred month in which fighting was prohibited as per the ancient Arabian custom. Others thought that Rajabhad passed and the month of Sha‘banhad started. In some narrations it has been related that this sariyyah was dispatched in Jamadiyul-Akhir, and there was a doubt as to whether this day was of Jamadi or Rajab. However, on the other hand, the Valley of Nakhlah was situated right on the outskirts of the Haram and it was obvious that if a decision was not made that day, the caravan would have entered the Haram on the following day, the sanctity of which was definite. Hence, taking all of these factors into consideration, these six Muslims eventually decided that the caravan should be attacked, and the people of the caravan should either be taken captive or killed. Therefore, they launched an attack in the name of Allah, and as a result, one man, whose name was Amr bin Al-Hadrami was killed, and two were taken captive. However, the fourth individual escaped, and the Muslims were unable to apprehend him.” Thus, their decision to capture them or kill them was not successful in its entirety. “Thereafter, the Muslims seized the goods of the caravan. Since one man belonging to the Quraish had escaped and news of this conflict would inevitably reach Mecca quickly, Abdullah bin Jahash^ra and his companions swiftly returned to Medina with the spoils.”

Orientalists often raise the allegation that this party was sent with the intention of attacking the caravan, which is absolutely incorrect. The truth of the matter is that when the Holy Prophet^sa found out that the Companions had attacked the caravan, he was extremely displeased. 

“As such, it is narrated that when they presented themselves before the Holy Prophet^sa and informed him of the entire account, the Holy Prophet^sa was extremely displeased and said: ‘I have not given you permission to fight in the Sacred Month.’”

It isthen stated that he refused to accept the spoils of war saying: “I will not accept anything from this.” Upon this, Abdullah^ra and his companions felt extreme remorse and shame. Then it is written, 

“They thought that due to their incurring the displeasure of God and His Messenger, they had been ruined.” They became extremely worried.

Even the other companions reproached them and said:

“You did that which you had not been ordered, and you fought in the Sacred Month, although you had not been ordered at all to fight in this campaign.”

On the other hand, the Quraish also raised a huge hue and cry, that the Muslims had violated the sanctity of the Sacred Month. Since the person who had been killed, Amr bin Al-Hadrami, was a chieftain, and was also a confederate of Utbah bin Rabi‘ah, a chieftain of Mecca, this occurrence greatly enraged the Quraish’s fire of fury. They began to prepare for an attack upon Medina with even greater zeal and uproar.”

Nonetheless, owing to this incident, there were intense discussions between the Muslims and the disbelievers over the fact that the Muslims had launched an attacked in the Sacred Month. In Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad Sahib^ra writes: “Finally the following Quranic verse was revealed, which provided a means of relief for the Muslims:

يَسْـَٔلُوۡنَكَ عَنِ الشَّهۡرِ الْحَرَامِ  قِتَالٍ فِيۡهِ ؕ قُلْ قِتَالٌ فِيۡهِ كَبِيۡرٌ ؕ وَصَدٌّ عَنۡ سَبِيۡلِ اللّٰهِ وَكُفْرٌۢ بِهٖ وَالْمَسْجِدِ الْحَرَامِ وَ اِخْرَاجُ اَهۡلِهٖ مِنْهُ اَكْبَرُ عِنۡدَ اللّٰهِ ۚ وَ الْفِتْنَةُ  اَكْبَرُ مِنَ الْقَتْلِ ؕ وَلَا يَزَالُوۡنَ يُقَاتِلُوۡنَكُمْ حَتّٰي يَرُدُّوۡكُمْ عَنۡ دِيۡنِكُمْ  اِنِ اسْتَطَاعُوۡا ؕ

‘People ask thee about fighting in the Sacred Month. Tell them: “Undoubtedly, fighting in the Sacred Month is a great transgression, but to forcefully hinder men from the religion of God in the Sacred Month; rather, to disbelieve in relation to the Sacred Month and the Sacred Mosque, i.e., to violate their sanctity, and then to turn out by coercion, the inhabitants of the Haram, as you are guilty of doing, O ye idolaters, is a greater sin with Allah than fighting in the Sacred Month; and verily, to persecute in the land during the Sacred Month is worse than such fighting, which is for the purpose of preventing persecution. O Ye Muslims! The state of the disbelievers is such that they have become so blinded in their enmity towards you that they will not cease fighting you at any time and at any place, until they turn you back from your faith, if they find the power to do so.”’ (Surah al-Baqarah, Ch.2: V.218)

Therefore, history establishes that the chieftains of the Quraish would spread their bloody propaganda even in the Sacred Months. As a matter of fact, they became even more active in their evil designs during these months, taking benefit of the gatherings and journeys which would take place in the Sacred Months. Furthermore, with great shamelessness, in order to gratify themselves with a false satisfaction, they would re-arrange the order of the Sacred Months, which was known as Nas’i.”

Until the conquest of Mecca, they continued to treat the Muslims in the same way, or rather they transgressed all limits. In fact, Hazrat Mirza Bashir Ahmad Sahib^ra writes: 

“Later on they crossed all bounds, when during the era of the Treaty of Hudaibiyyah, despite there being a firm covenant and agreement, the disbelievers of Mecca and their allies took up the sword against an ally tribe of the Muslims, in the area of the Haram. Hence, it was only natural for the Muslims to find comfort in this response revealed by God Almighty, but the Quraish were also brought to level. During this time, two of their men arrived in Medina in order to have their two captives released.” These were the two people who were captured by the Muslims. “However, until now, Sa‘d bin Abi Waqas^ra and Utbah^ra had not returned”; their camels had become lost and there was no trace of them. “On their account, the Holy Prophet^sa greatly feared that if the Quraish happened to seize them, they would not release them alive. Hence, for this reason, the Holy Prophet^sa refused to release the captives until they returned.” 

When the Quraish came to free their captives, the Holy Prophet^sa refused to return them until both of them [i.e. Sa‘d bn Abi Waqas and Utbah] returned. He said: 

“‘When my men safely reach Medina, I will release yours.’ Therefore, when they both reached Medina, the Holy Prophet^sa released both captives for a ransom. However, from among these two captives, one individual was so deeply impressed by the high moral qualities of the Holy Prophet^sa and the truth of the Islamic teaching during his stay at Medina, that even after his release, he refused to return, and joined the servants of the Holy Prophet^sa. He was eventually martyred at Bi‘r-e-Ma‘unah. His name was Hakam bin Kisan^ra.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^ra, pp. 330-334)

If they were coerced to accept Islam through force and oppression, then they would not have accepted Islam in this manner. Regarding Abu Huzaifa^ra, it is also said that on the day of the Battle of Badr, he marched ahead to fight against his own father – his father was not a Muslim and had come with the non-believers –  however, the Holy Prophet^sa stopped him and said that someone else should fight against his father instead. Subsequently, Abu Huzaifa’s father, uncle, brother and nephew were all killed during the Battle of Badr. Hazrat Huzaifa^ra demonstrated great patience and whilst remaining content with the will of God Almighty, he expressed his gratitude to Him for the help He had granted in favour of the Holy Prophet^sa i.e. the victory in the Battle of Badr. (Tathbit Dala’il Al-Nubuwwah Az Abdil Jabbar, Vol. 2, p. 585, Darul Arabiyyah, Beirut)

In another tradition, this incident has been narrated by Ibn Abbas. He states:

“On the day of Badr, the Holy Prophet^sa said, ‘Whosoever from among you comes up against Abbas, do not kill him, because he has come for battle out of compulsion. So take him captive but do not kill him.’” When this news reached Hazrat Abu Huzaifa ^ra, he did not say it directly to the Holy Prophet^sa but said to someone with him, ‘Are we to spare Abbas and yet be expected to kill our own fathers, brothers and relatives? What is this matter? If confronted [in battle], I swear to God, I will surely kill him.” When the Holy Prophet^sa heard of this, he said to Hazrat Umar^ra: “O Abu Hafs! Will someone attack the face of the Uncle of the Messenger of Allah^sa?” Hazrat Umar^ra states that this was the first instance that the Holy Prophet^sa granted him the title, ‘Abu Hafs’. Hazrat Umar^ra responded: “O Messenger of Allah! Please allow me to sever his head with my sword. I swear by God that the person who uttered this is a hypocrite.” Hazrat Abu Huzaifah used to say: “The Prophet of Allah^sa forbade Hazrat Umar to do so. However, I did not remain in peace due to what I had stated.” (He had realised that the statement he made was inappropriate) and was unable to remain in peace. “I shall always remain fearful due to evil consequence of this statement, unless I attain martyrdom.” This meant that he believed that only by sacrificing his life for the sake of Islam would assure protection from the evil ramifications of his comment. The narrator states: “Hence, he attained martyrdom during the battle of Yamama.” (Al-Mustadrak Ala Al-Sahihain, Vol. 3, pp. 247-248, Hadith 4988, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2002) 

He said something in a state of emotion, but remained fearful his entire life until the day of his martyrdom. 

Hazrat Aisha^ra narrates: “The Prophet of Allah^sa commanded that the bodies of the idolaters should be thrown into a pit and it was carried out as commanded. The Holy Prophet^sa stood by them and addressing them stated: “O dwellers of the pit! Do you see the promise made by your lord – i.e. the idols – to be true? Surely, I find the promise of my Lord to be true.” If one was to infer Allah Almighty from this statement, then it meant punishment for the disbelievers. The Holy Prophet^sa said: “Allah Almighty had promised me that ‘I will punish them and they will not be victorious over you.’” The Companions asked: “O Messenger of Allah! Are you addressing those who are deceased.” The Holy Prophet^sa stated: “The dwellers of the pit have certainly come to know that the promise your Lord had made to you has been fulfilled.” When they were being thrown into the pit, as per the command of the Holy Prophet^sa, there were signs of disapproval on Hazrat Abu Huzaifah’s face because his father was amongst them as well. The Holy Prophet^sa asked him: “O Abu Huzaifah! By God, it appears you dislike this treatment towards your father.” Hazrat Abu Huzaifah responded: “O Messenger of Allah^sa! I swear by God that I have no doubts about Allah and His Messenger^sa, but my father was forbearing, truthful and a person of wise judgement. Whatever he considered being correct, he firmly believed in it. He did not harbour evil intentions, and I wished for Allah to guide him towards Islam before his demise. When I realised that this would no longer be possible and witnessed his end, it saddened me.” When the Holy Prophet^sa heard this, he offered a prayer in favour of Hazrat Abu Huzaifah. (Al-Mustadrak Ala Al-Sahihain, Vol. 3, p. 249, Hadith 4995, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2002) 

Hazrat Abu Huzaifah^ra was able to participate in all the battles alongside the Holy Prophet^sa, and he was martyred at the age of fifty-three or fifty-four in the battle of Yamama, during the Caliphate of Hazrat Abu Bakr Siddiq^ra. Al-Tabaqaat-ul-Kubra, Vol. 3, p. 62, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

Now I will speak about a long-standing servant and noble member of the Jamaat who passed away a few days ago. His name is Professor Saud Ahmad Khan Sahib Dehlvi. He passed away on 21 January, as per the will of God. Surely, to Allah we belong and to Him shall we return. 

His father, Hazrat Muhammad Hassan Aasaan Dehlvi^ra was a companion of the Promised Messiah^as. Similarly, his paternal grandfather, Hazrat Mahmood Hassan Khan Sahib^ra, a teacher in Patiala, was also a companion of the Promised Messiah^as.

The Promised Messiah^as listed his name amongst the 313 companions at number 301 stating “Maulavi Mahmood Hassan Khan Sahib, a teacher serving in Patiala”. (Zameema Risala Anjam-e-Atham, Ruhani Khaza’in, Vol. 11, p. 328) 

In his book, Siraj-e-Munir, the Promised Messiah^as listed his name in the list of those who offered Chanda for the hospitality and food for guests by writing: “Maulawi Mahmood Hassan Khan Sahib, Patiala.” (Siraj-e-Munir, Ruhani Khaza’in, Vol. 12, pp. 85-86) 

Professor Saud Khan Sahib’s father, Hazrat Muhammad Hassan Sahib Aasaan Dehlvi^ra had the opportunity to travel to Qadian when he was approximately 10 or 12 years old and witness first-hand the great sign of the Revealed Sermon. (Ne’i zindagi az Mas’ud Hasan Khan Dehlwi, p. 107, Lajna Imaillah Lahore, 2007)

Professor Saud Khan Sahib devoted his life for the Ahmadiyya Community in 1945. He obtained BA hons in Persian from Aligarh. 

In 1955, while talking about him and his brothers during a Friday sermon, Hazrat Musleh-e-Maud^ra stated: “I believe that Master Muhammad Hassan Aasaan Sahib has displayed a model which is praiseworthy. He was an ordinary teacher and a poor man. He would starve himself in order to educate his children. Upon graduation, he devoted four out of his seven sons for the service of the Ahmadiyya Community.  All four of them are currently serving the faith and almost all of them are serving with the sincerity, fulfilling the true spirit of life devotion.” 

Huzoor^ra continued by saying: “If these children were not life devotees of the Ahmadiyya Community, then perhaps they would have kept the name of their father alive for 20 years and would have said: ‘Our father was an excellent man.’” Hazrat Musleh-e-Maud^ra says, “However, when this Friday Sermon of mine is published, hundreds of thousands of Ahmadis will remember the name Muhammad Hassan Aasaan and will praise him. They will say: ‘Look how courageous of an Ahmadi he was for he sent his children to obtain higher education even though he was poor himself, then offered them all for the service of the Ahmadiyya Community,” (i.e. he devoted them all). Moreover, those children proved to be pious as they happily accepted their father’s sacrifice and supported his decision of devoting them for the sake of the Ahmadiyya Community.” (Nai Zindagi az Mas‘ud Hasan Khan Dehlwi, p. 208, Lajna Imaillah Lahore, 2007)

Between June 1946 and October 1949, Saud Khan Sahib taught in Talim-ul-Islam High School in Qadian. In October 1949, he spent a few months teaching English in Jamia Ahmadiyya. In 1950 Hazrat Khalitaful Masih II^ra sent him to Ghana in West Africa to render services to his faith. (Tarikh-e-Ahmadiyyat, Vol. 14, p. 286) He served as the first vice principal of the Ahmadiyya Secondary School in Ghana. He departed from Karachi on 30 April 1950 and arrived in Kumasi on 30 June. In other words, it took two months, the months of May and June, to complete his journey. Nowadays we can arrive in five or six hours. On 1 July he began teaching in the Ahmadiyya Secondary School. (Nai Zindagi az Mas‘ud Hasan Khan Dehlwi , pp. 276-277, Lajna Imaillah Lahore, 2007)

With regard to why his journey took so long, his nephew, Irfan Khan writes: “After his first appointment Saud Sahib departed from Rabwah to Ghana and only reached Kumasi after three extremely difficult and arduous months (it was approximately two months). In those days, one would have to board various ships in order to reach their destination. They would travel by ship as opposed to aeroplanes. Therefore, he left Karachi and travelled to Aden. He bought a ticket costing 160 rupees, which did not come with any meals. In order to reach Ghana, he not only travelled by ship, but also used other modes of transport such as buses, trucks and aeroplanes, and eventually reached Nigeria. In order to acquire the £55 aeroplane ticket to reach Nigeria, he had to sell his trunk and other belongings, and kept all his personal belongings in a sheet. The mission house in Nigeria then bought him a bus ticket to Ghana.”

In order to reach Nigeria, he sold his possessions to travel some of the distance by plane. He then took a bus from Nigeria to Ghana. His name is at the top of the list in Tarikh-e-Ahmadiyyat among the eight missionaries sent to East Africa, West Africa and Holland in 1950. In the first entry it is written Saud Khan Sahib (departed Lahore on 25 Amaan 1329 AH) to Ghana. (Tarikh-e-Ahmadiyyat, Vol. 14, p. 286) 

He returned to Pakistan in 1958 as per the instructions of Hazrat Musleh-e-Maud^ra and completed his MA in history from Punjab University. He completed his MA in history. His father, Muhammad Hassan Aasaan Dehlvi Sahib passed away in August 1955 whilst Saud Sahib was in Ghana. In 1961 he was re-appointed to serve in Ghana where he was again enabled to render great services to his faith, until 1968.

During his tour of Europe, Hazrat Khalifatul Masih III^rh approved a sitting to be held in Masjid Mubarak, Rabwah after every Maghrib prayer, in which there would be a 15-minute lecture on issues relating to moral training. This programme began on 7 July and it drew much interest as it was a scholarly lecture. Saud Sahib was also among the learned scholars who delivered speeches in this program. (Tarikh-e-Ahmadiyyat, Vol. 24, pp. 392-393) 

On the occasion of the Jalsa Salana, arrangements were made for translation of the speeches and Saud Sahib had the honour of translating the address of Hazrat Khalifatul Masih III^rh into English and he was blessed with this opportunity until the last Jalsa Salana held in Rabwah. 

Among the students of professor Saud Khan Sahib Dehlvi was Respected Abdul Wahab Adam Sahib of Ghana and BK Addo Sahib, who also resided here. After returning to Pakistan in 1968, professor Saud Khan Sahib Dehlvi was given the responsibility of teaching in Talim-ul-Islam College by Hazrat Khalifatul Masih III^rh in 1969. 

Hazrat Khalifatul Masih IV^rh appointed him as an English teacher for one year in Jamia Ahmadiyya. Whilst he served as a professor in Jamia Ahmadiyya, he was still teaching in Talim-ul-Islam College. His duty in Jamia Ahmadiyya started on 2 March 1987 and he served for one year. Regarding professor Saud Khan Sahib Dehlvi, his elder brother Masood Khan Dehlvi Sahib; who was the former editor of the Al Fazl newspaper and passed away a few years ago, would often say, “My brother, Saud Ahmad, is a mobile library”. He had vast knowledge and was highly educated.  His daughter Rashida Sahiba writes, “My father was an extremely forbearing and humble man and a learned scholar. He was very devoted and regular in his worship and his Tahajjud prayers. He was extremely hospitable to his guests and had a balanced temperament”. What she has written is absolutely correct. 

His nephew, Nafees Ahmad Ateeq Sahib, who is a missionary, writes, “He [Saud Sahib] was an incredibly humble and pious individual, who had great trust in God Almighty. He was a very righteous and modest human being. His devotion and passion for service to the faith are an example for all life-devotees.” He also writes, “He once told me that clothes and other commodities should be used according to one’s need. It does not behove a life-devotee to follow fashion and lavishness. Modesty was an outstanding quality of his.” 

IK Gyasi Sahib, a Ghanaian student of Saud Sahib writes, “Between 1950 to 1955, Saud Sahib was the very first Assistant Headmaster or Naib Principal of the Talimul Islam Secondary School in Kumasi and prior to this Dr SP Ahmad Sahib was the Headmaster. Saud Sahib was an extremely hard-working and an excellent scholar of the English language, English history, and European history and I was among the ones whom he taught.” He then writes, “In terms of English grammar, especially sentence analysis, I have not seen anyone like him. He played a major role in improving my language skills.” 

Mubashar Ayyaz Sahib, the current Principal of Jamia Ahmadiyya Senior Section in Rabwah writes, “Professor Saud Khan Sahib was a very humble and respected man and a scholar. I too was a student when he taught in Jamia Ahmadiyya and throughout his time in Jamia, he would always start his classes on time. He would continue teaching until the last minute of the lesson, and if ever students would try to engage him in conversation other than their studies, rather than rebuking them harshly or telling them off, Saud Sahib would overlook it in the politest manner and continue teaching.” He further writes, “I noticed that he had tremendous respect for the students who had devoted their lives and if he ever had to be strict and tell someone off, he would always do so whilst keeping their self-respect and dignity in mind.” Then Mubasher Sahib writes, “In the early days of MTA when a range of programmes were being recorded, Saud Khan Sahib held programs on the topic of Sirat-un-Nabi. Despite his old age, he would prepare entire programmes with great effort and allocate questions to us, having hand-written them all in advance.”He further writes:

“At times, whilst preparing for the programmes, the atmosphere would become tense as each person would insist in doing it their own way, however, he was so gentle and filled with such extreme humility that he would never express any anger on his face. From his expression it would seem as though nothing had happened. If ever anyone said something harsh he would gently smile and continue with the recording of the programme from where it had stopped.”

Upon the demise of professor Saud Khan Sahib, his neighbour, Fazl Ilahi Malik Sahib expressed his sentiments in a very emotional manner and said that it was very rare to find such neighbours. He had a very simple nature and was a scholarly individual. He is survived by one daughter and two sons. One of his sons, Saad Saud Sahib, is serving as a local president of a Jamaat in the UK.

May God Almighty elevate the station of the deceased. As I mentioned earlier, his qualities and attributes were in actuality far greater than what has been mentioned. He showed extraordinary love and obedience for Khilafat which was exemplary. May God Almighty enable his children and future progeny to always remain attached with Khilafat and the Jamaat. May He continue to elevate his status. After the Friday Prayers, I shall lead his funeral prayer in absentia.

(Originally published in Al Fazl International, 22 February – 7 March 2019, pp. 5-9. Translated by The Review of Religions)