Live Friday Sermon – 10th January 2020

Allah is the Greatest
Allah is the Greatest
I bear witness that there is none
worthy of worship except Allah
I bear witness that Muhammad (saw)
is the Messenger of Allah
Come to Prayer
Come to Prayer
Come to success
Come to success
Allah is the Greatest
Allah is the Greatest
There is none worthy
of worship except Allah
Peace be upon you all. I bear witness that there is none
worthy of worship except Allah. He is One and has no partner. and I bear witness that Muhammad (saw)
is His Servant and Messenger. After this I seek refuge with
Allah from Satan the accursed. In the name of Allah, the
Gracious, the Merciful. All praise belongs to Allah,
Lord of all the worlds. The Gracious, the Merciful, Master of the Day of Judgment. Thee alone do we worship and
Thee alone do we implore for help. Guide us in the right path – The path of those on whom Thou
hast bestowed Thy blessings, those who have not incurred displeasure, and those who have not gone astray. In the previous Friday sermon, as I
announced the new year of Waqf-e-Jadid, I mentioned the positions of the
Jama‘ats of various countries. In that I said that among the Jama‘ats of UK, in
terms of total collection of chandah Waqf-e-Jadid, Islamabad Jama‘at stood first. However, later on it came to light
that that analysis was incorrect. In fact, Aldershot Jama‘at has attained the first
position and Islamabad Jama‘at is runner-up. I do not wish to dwell on
why and how it happened. Nevertheless, this correction
was important to highlight. Hence, I wished to
mention this at the outset. Aldershot Jama‘at is, MashaAllah,
offering great sacrifices. The president of Lajna Jama’at of
Aldershot specially wrote to me stating how some of the ladies
had offered exceptional sacrifices. Their passion for sacrifice is exemplary. May Allah the Exalted bless their
possessions and their families. In the previous sermon,
I generally mentioned incidents of sacrifice made by poorer
people from the developing countries so that it may instil the same
passion among the affluent people and they may understand
the spirit of sacrifice. Otherwise, by the Grace of Allah, there are also
many such people in these developed countries who offer sacrifices whilst
ignoring their own worldly needs. In any case, as I mentioned,
among the Jama‘ats of UK, Aldershot is at the top of
the list in Waqf-e-Jadeed. Now, I will turn to the topic of today’s sermon
which is the account of the Badri companions. In the sermon before last week’s sermon, I
was speaking on Hazrat Sa’d (ra) bin Ubadah. Some of the narrations
were still remaining and so today I will relate some
further accounts from his life. However, a reference, which I mentioned
in the last sermon, needs to be corrected. Although I did not mention it to
those who send the references, despite having felt something
was not correct about it, our team at the Research Cell themselves
realised and they sent in the correction. As a result, my misunderstanding
was also removed. MashaAllah, they work extremely diligently
in searching and collating these references, but sometimes, they hastily
go through such references whereby similar accounts of two
companions become mixed up. Likewise, sometimes, the true
reality remains uncovered due to not choosing the most befitting words whilst translating from the
original Arabic references. In any case, now they have themselves
sent in a correction in this regard, which I will mention first. Then the remaining
accounts will be given. In the Friday sermon of December 27th, whilst
introducing Hazrat Sa’d (ra) bin Ubadah, it was said that the Holy Prophet (saw)
established a bond of brotherhood between Hazrat Sa’d (ra) and Tulaib bin Umair,
who had migrated from Mecca to Medina. According to Ibn Ishaq, the bond of brotherhood
established by the Holy Prophet (saw) was between Hazrat Sa’d (ra) bin Ubadah
and Hazrat Abu Dhar (ra) Ghaffari. However some disagree with this and Waqidi
has rejected this suggestion because, according to him, the Holy Prophet (saw)
established this bond of brotherhood between the companions
before the Battle of Badr and Hazrat Abu Dhar Ghaffari (ra) was
not present in Medina at the time. He did not participate in the battles
of Badr, Uhud and Khandaq. He presented himself to the
Holy Prophet (saw) after these battles. In any case, I mentioned that this
was the argument given by [Waqidi]. However, this is not the case, the
narration about the bond of brotherhood was with reference to Hazrat
Mundhir (ra) bin Amr bin Khunais. The Rabwah Research Cell wrote that the book from
which they took this particular reference from also had the name of
Hazrat Sa’d (ra) bin Ubadah and they mistakenly placed this account
with Hazrat Sa’d bin Ubadah (ra). The actual reference in regards to
establishing the bond of brotherhood is with reference to Hazrat
Mundhir (ra) bin Amr, the details of which I have already mentioned in
the previous sermon on 25th January of last year. Nonetheless, this was the clarification and
now I shall continue to narrate the accounts. When the Battle of the
Ditch had taken place, the Holy Prophet (saw) contemplated sending
Uyainah bin Hisn a third of the dates of Medina, on the condition that the people of the Ghatafan
tribe travelling with him would go back. With the exception of all
else, the Holy Prophet (saw) took counsel from only Hazrat Sa’d (ra) bin
Mu’adh and Hazrat Sa’d (ra) bin Ubadah. Both of them replied,
“O Messenger (saw) of Allah, “if you have been commanded by God Almighty
to do so then by all means proceed in doing so. “However, if this is not the case, then by God
we shall give them nothing but the sword,” i.e. we will take what is our right, or they
shall receive whatever punishment was due as a result of this hypocrisy
or breaking of their oath. Upon this the Holy Prophet (saw) stated, “I have not been
instructed in this regard, “rather it was my personal opinion
which I shared with both of you.” They both then answered,
“O Messenger (saw) of Allah, “these people did not even expect such treatment
from us in the period of ignorance prior Islam, “so why now, after God Almighty
has guided us through you?” In other words, the rules which were in
place before should still apply to them now. The Holy Prophet (saw) was
pleased with their answer. Hazrat Mirza Bashir Ahmad Sahib (ra)
has mentioned the details of this, with regards to the conditions during
the Battle of the Ditch, as follows: “These days were ones of grave
pain, apprehension and danger. “As the siege grew longer and longer, the Muslims
naturally began to lose their strength to fight “and although they were
full of faith and sincerity, “their bodies, which of course functioned “according to the material law
of nature, began to fall weak.” In other words, the body
has certain physical needs, such as comfort and the
need of nourishment. However, since the siege had prolonged therefore they had to endure
extremely difficult circumstances and could neither get proper rest nor proper food
and were consequently losing their strength. This impact on their bodies
was owing to the natural laws. Thus, when the Holy Prophet (saw)
witnessed this state of affairs, he called upon the two chieftains of the Ansar,
Sa‘d (ra) bin Mu‘adh and Sa‘d (ra) bin Ubadah and recalling to them all of the circumstances at
hand sought their counsel, in light of the
conditions of the Muslims. “The Holy Prophet (saw) even
proposed, ‘If you are in agreement, ‘it is also possible that we may give the
Ghatafan tribe a portion of our wealth, ‘so that this war may be averted.’ “Sa‘d (ra) bin Mu‘adh and Sa‘d (ra) bin ‘Ubadah
resonated the same words, and submitted, ‘O Messenger (saw) of Allah! If you have
received divine revelation in this respect, ‘then we bow before you in obedience. ‘In this case, most definitely, let us
act upon this proposition gladly.’ “The Holy Prophet (saw) said, ‘Nay, nay, I have
not received any revelation in this matter. ‘I only present this suggestion
out of my consideration ‘for the hardship you
are being made to bear.’ “The two Sa‘ds responded, ‘Then our suggestion is
that if we have never given anything to an enemy ‘while we were idolaters, why then
should we do so as Muslims?’” i.e. they will continue to follow the
rules that were a custom of the time. ‘By God! We shall give them nothing
but the strikes of our swords.’ The Holy Prophet (saw) was worried on account of
the Ansar, who were the native residents of Medina and so the Holy Prophet (saw) was
particularly concerned about them in regards to the prolonged siege, whether they had any reservations
or were in discomfort from it. Furthermore, in seeking this counsel, the only
intent of the Holy Prophet (saw) was to perhaps gather insight into the
mental state of the Ansar, as to whether they were worried
about these hardships or not, and if they were, then to console them. Thus, when this proposal was put forth, the Holy Prophet (saw) happily
accepted and war continued. In reference to the Banu Quraizah and their
treacherous actions during the Battle of Khandaq, Hazrat Mirza Bashir Ahmad Sahib (ra)
has written in Seerat Khataman Nabiyyin: “In addition to this, another tactic
which Abu Sufyan employed was that “he instructed Huyayy bin Akhtab,
the Jewish chief of Banu Nadir, “to go to the fortresses of Banu Quraizah
in the veils of the darkness of night “and attempt to bring over the Banu Quraizah
with the aid of their chief, Ka‘b bin Asad. “Therefore, Huyayy bin Akhtab found an
opportunity and arrived at the home of Ka‘b. “Initially, Ka‘b refused and said that, ‘We have settled a covenant and
agreement with Muhammad (saw) ‘and he has always loyally fulfilled
his covenants and agreements, ‘therefore, I cannot act
treacherously towards him.’ “However, Huyayy painted a picture
of lush green gardens to him “and gave him such confidence in
the imminent destruction of Islam; “and presented their own
resolve with such force and “emphasis that they would
not return from Medina “until they had obliterated
Islam, that ultimately, he agreed. “In this manner, the strength of the Banu
Quraizah also added to the weight on a scale “which was already heavily weighed to one
side,” i.e, they were already strong materially. “When the Holy Prophet (saw) received news of
this dangerous treachery of the Banu Quraizah, “initially, the Holy Prophet (saw)
dispatched Zubair bin Al-‘Awwam (ra) “to obtain intelligence in
secret two or three times. “Then, after this, the
Holy Prophet (saw) formally sent “Sa‘d (ra) bin Mu‘adh
and Sa‘d (ra) bin ‘Ubadah, “who were chieftains of the Aus and Khazraj tribes
along with a few other influential Companions “in the form of a delegation
towards the Banu Quraizah; “and strictly instructed that
if there was troubling news, “it should not be publicly
disclosed when they returned, “rather, secrecy should be maintained so
that people were not made apprehensive. “When these people reached the dwellings of
Banu Quraizah and approached Ka‘b bin Asad, “this evil man confronted them
in a very arrogant manner. “When the two Sa‘ds spoke of the treaty, Ka‘b
and the people of his tribe turned wicked “and said, ‘Be gone! There is no treaty
between Muhammad (saw) and us.’ “Upon hearing these words, this
delegation of Companions set off. “Sa‘d (ra) bin Mu‘adh and Sa‘d (ra) bin
‘Ubadah then presented themselves “before the Holy Prophet (saw) and informed him
of the state of affairs in an appropriate manner.” And so, their punishment, or the
fight against them continued. During the Battle of Banu Quraizah,
Hazrat Sa’d (ra) bin Ubadah loaded dates upon several camels to send as food for
the Holy Prophet (saw) and the Muslims. On that occasion, the
Holy Prophet (saw) stated, “What an excellent form of
nourishment the date is!” During the battle of Mauta, which
took place in Jumadi al-Oula 8.A.H., Hazrat Zaid (ra) was martyred, and the Holy Prophet (saw) went
to his home to pay his condolences. Thereupon, his daughter came to the
Holy Prophet (saw) whilst weeping constantly, due to the agony and distress. As a result, the Holy Prophet (saw)
also began to cry. Hazrat Sa’d (ra) bin Ubadah then
asked, “What is the reason for this?” to which the Holy Prophet (saw) replied, (Arabic) i.e. “This is one’s
affection to his beloved”. There is another narration
from Sahih Bukhari. The previous narration was not
from Sahih Bukhari, but this one is, although it is a different incident. Hisham bin Urwah relates from his father
that when the Holy Prophet (saw) departed for the conquest of Mecca, the
Quraish had received news of this. Consequently, Abu Sufyan
bin Harb, Hakeem bin Hizam and Budail bin Waraqah went
out to seek information about the Holy Prophet (saw) until they
reached a placed called Marruz Zahran. Marruz Zahran is a place 5 miles from Mecca, wherein are plentiful springs
and gardens of dates. When they reached this place,
they saw countless fires lit, just as there are at Arafat
during the pilgrimage. Abu Sufyan then said, “What is this? It seems
as though these are the fires of Arafat”. Budail bin Waraqah then said, “These
seem to be the fires of Banu Amr,” i.e. of the Khuza’ah tribe. Abu Sufyan said, “The Banu Amr
tribe are much fewer in numbers.” Thereafter, some guards of the Holy Prophet (saw)
saw them and seized the three of them. They were then brought to the Holy Prophet (saw)
and Abu Sufyan accepted Islam. When the Holy Prophet (saw) left towards
Mecca, he told Hazrat Abbas (ra), “Keep Abu Sufyan at the mountain-pass,
so that he may see the Muslims.” Therefore, Hazrat Abbas (ra)
held him there. Numerous tribes passed by,
alongside the Holy Prophet (saw) and each division of the army
passed in front of Abu Sufyan. When one group was passing by, Abu Sufyan
asked, “Abbas, who are these people?” Hazrat Abbas (ra) replied, “These
are the people of the Ghaffar tribe”, to which Abu Sufyan said, “I have
no concern for the Ghaffar tribe.” Then the people of the Juhainah tribe passed
by and Abu Sufyan posed the same question. Then the people of the Sa’d bin Huzaim tribe
passed by and he asked the same question, then the people of the Sulaim tribe passed
by and he asked the same question, up to the point where the last division of the
army [passed by], which he had not seen before. Abu Sufyan asked, “Who are these
people?” Hazrat Abbas (ra) said, “These are the Ansar and their chief is Hazrat
Sa’d (ra) bin ubadah, who is holding the flag.” Hazrat Sa’d (ra) bin Ubadah exclaimed, “Abu
Sufyan, today is the day of a fierce battle, “and in which fighting shall be
permissible in the precinct of the Ka’bah”. Having heard this, Abu Sufyan then said, “Abbas, what a great day of destruction
this would be if I were to contest you,” i.e. if he was on the opposing side and
had the opportunity to [to fight them, but he was on this [Muslim] side
due to having accepted Islam. Then, another division of the army arrived
which was the smallest of all the battalions. Among them was the
Holy Prophet (saw) and the Muhajireen and the flag of the Holy Prophet (saw) was
being carried by Hazrat Zubair (ra) bin Awwam. When the Holy Prophet (saw)
passed by Abu Sufyan, he said, “Are you not aware of what Sa’d (ra)
bin Ubadah has just said?” The Holy Prophet (saw)
asked, “What did he say?” He then told him whatever Hazrat
Sa’d bin Ubadah (ra) uttered. The Holy Prophet (saw) then
replied, “Sa’d has erred, in fact, “today is the day that God Almighty
shall restore the honour of the Ka’bah “and it shall be covered with the sheet. “There shall be no
fighting [on this day].” Hazrat Musleh Maud (ra) has mentioned this
incident in more detail and is as follows: “While the Muslims marched towards Mecca, the
Holy Prophet (saw) had ordered Hazrat Abbas (ra) “to take Abu Sufyan and his friends to a spot from
where they could easily view the Muslim army, “and its loyalty and devotion. “Hazrat Abbas (ra) did so and from a
vantage point Abu Sufyan and his friends “watched the Arab tribes
go past on whose power “the Meccans had banked all these
years for their plots against Islam.” The people of Mecca thought that they
will be able to receive help from them but now they were all stood
alongside the Holy Prophet (saw). “They marched that day not as soldiers
of disbelief but as soldiers of belief. “They raised now the slogans of Islam,
not the slogans of their pagan days. “They marched in formation, not to put an end
to the Prophet’s life as the Meccans desired, “but rather to lay down their lives to save his;
not to shed his blood, but their own for his sake. “Their ambition that day was not
to resist the Prophet’s Message “and save the superficial
solidarity of their own people. “It was to carry to all parts of the world the
very Message they had so far resisted. “It was to establish the
unity and solidarity of man. “Column after column marched past until
the Ashja‘ tribe came in Abu Sufyan’s view. “Their devotion to Islam and their self
sacrificing zeal could be seen in their faces, “and heard in their songs and slogans. ‘Who are they?’ asked Abu Sufyan. ‘They are the Ashja‘ tribe’,
replied Hazrat Abbas (ra) “Abu Sufyan looked astonished and said, ‘In all Arabia, no one bore greater
enmity to Muhammad than them.’ “Hazrat Abbas (ra) replied, ‘We
owe it to the grace of God. ‘He changed the hearts of the enemy
of Islam as soon as He deemed fit.’ “Last of all came the Holy Prophet (sa),
surrounded by the armies of Ansar and Muhajirin. “They must have been about two thousand
strong, dressed in suits of armour. “Hazrat Umar (ra) directed their marching “and would continuously tell them to be mindful
of their steps so that the rows remained intact. “The sight proved the
most impressive of all. “The devotion of these Muslims, their
determination and their zeal seemed overflowing. “When Abu Sufyan’s eyes fell on them,
he was completely overpowered. ‘Who are they?’ he asked. “They are the Ansar and the Muhajirin
surrounding the Prophet (sa),’ replied ‘Abbas. ‘No power on earth could resist this
army,’ said Abu Sufyan, and then, “addressing Hazrat Abbas (ra)
more specifically, ‘Abbas, your nephew has become
the most powerful king in the world.’ ‘You are still far from
the truth, Abu Sufyan. ‘He is no king; he is a Prophet, a Messenger
of God,’ replied Hazrat Abbas (ra). ‘Yes, yes, let it be as you say,
a Prophet.’ added Abu Sufyan. As the Muslim army marched past Abu
Sufyan, the commander of the Ansar, Sa‘d (ra) bin Ubadah
happened to eye Abu Sufyan and could not resist saying that God that day had
made it lawful for them to enter Mecca by force and that the Quraish would be humiliated. “As the Prophet was passing, Abu Sufyan raised his
voice and addressing the Holy Prophet (saw) said, ‘Have you allowed the massacre
of your own kith and kin? ‘I heard the commander of the Ansar,
Sa‘d and his companions say so. ‘They said it was a day of slaughter. ‘The sacredness of Mecca will not avert
bloodshed and the Quraish will be humiliated. ‘Prophet (saw) of God, you are the best, the
most forgiving, the most considerate of men. ‘Will you not forgive and forget whatever
was done by your own people?’ “Upon hearing this plea from Abu Sufyan, “those very Muslims who used to be
insulted and beaten in the streets of Mecca, “who had been dispossessed
and driven out of their homes, “began to entertain feelings of
mercy for their old persecutors. ‘O Prophet of God,’ they said, ‘the accounts
which the Ansar have heard of the excesses ‘and cruelties committed by Meccans
against us, may lead them to seek revenge. ‘We know not what they may do.’ “The Holy Prophet (saw) understood this. “Turning to Abu Sufyan, he said,
‘What Sa‘d has said is quite wrong. ‘It is the day of forgiveness. ‘The Quraish and the Ka‘bah
will be honoured by God.’’ Then he sent for Sa‘d, and ordered him to
hand over the Ansar flag to his son, Qays, for he will now be the
commander of the Ansar’s army. In this way, it placated the Meccans
and saved the Ansar’s disappointment. Qays, a pious young man, was fully
trusted by the Holy Prophet (saw). Hazrat Musleh Maud in relation
to his level of piety states, “An incident of his last days
illustrates the piety of his character. “Lying on his deathbed,
Qays received his friends. “Some came and some did not. “He could not understand this and asked why
some of his friends had not come to see him. ‘Your charity is
abundant,’ explained one.” Qays was extremely generous
and would help people. ‘You have been helping
the needy by your loans. ‘There are many in the town
who are in debt to you. ‘Some may have hesitated to come lest you
should ask them for the return of the loans.’ “He replied, ‘Then I have been the
cause of keeping my friends away. ‘Please announce that no one
now owes anything to Qays.’ “After this announcement Qays had
so many visitors during his last days “that the steps to his house gave way.” Another name for the Battle of
Hunayn is the Battle of Hawaazin. Hunayn is the name of a valley 30 miles from
Mecca and is situated between Mecca and Taif. The Battle of Hunayn took place after
the Conquest of Mecca in Shawal 8 AH. The Holy Prophet (saw) distributed the spoils
gained from this war among the Muhajireen. The Ansar felt this in their hearts. Regarding this, there is a detailed narration
found in Musnad Ahmad bin Hanbal which states: “Hazrat Abu Saeed Khudri (ra) relates
that when the Holy Prophet (saw) “distributed the spoils among the
Quraish and other Arab tribes, “there was nothing left
to give to the Ansar. “They felt aggrieved at this and would
speak amongst themselves regarding this, “to the extent that someone even said that the
Holy Prophet (saw) would soon return to his tribe “and that he has forgotten the Ansar and only
bestowed [the spoils of war] to the Muhajireen. “Hazrat Sa’d (ra) bin Ubadah presented himself
before the Holy Prophet (saw) and said, ‘O Messenger (saw) of Allah! The Ansar feel
something in their hearts about this’” i.e. with regards to the spoils of war that were
distributed amongst the various Arab tribes and the Ansar did not
receive anything therefrom. “The Holy Prophet (saw) asked him, ‘O Sa’d (ra)! With regards to this, which side are
you on, clarify your position on the matter?’ “He replied, ‘O Messenger (saw) of Allah! I
am merely an ordinary member of my tribe. ‘I have no status or rank.’ “The Holy Prophet (saw) said, ‘Gather
your tribe in such and such area’” I.e. he was instructed to gather
his people in an open plain. “Thus, Hazrat Sa’d (ra) left and gathered
the Ansar in the specified location. “Some Muhajireen also joined them and
Hazrat Sa’d (ra) permitted them to come, “but some other individuals
wished to enter, however, “Hazrat Sa’d (ra) prevented
them from entering. “When everyone had gathered together, Hazrat
Sa’d (ra) went to the Holy Prophet (saw) “and informed him that the
Ansar had all gathered together.” The narrator further says, “The Holy Prophet (saw)
came and after praising God Almighty, he said, ‘O ye Ansar, whatever is the matter? ‘I am receiving reports that you are aggrieved at
not receiving anything from the spoils of war. ‘Before I came to you, were you
not in a state of misguidance? ‘God Almighty bestowed guidance upon you. ‘Were you not destitute before God
Almighty granted you affluence? ‘Were you not enemies of each other ‘until the time God Almighty instilled
love for one another in your hearts?’ “They replied, ‘Indeed, for God and His
Messenger (saw) are greater and more benevolent.’ “The Holy Prophet (saw) then said, ‘O ye Ansar! Why do you not answer
the questions I presented before you?’ “The Ansar replied, ‘O
Messenger (saw) of Allah! ‘How can we reply when all
benevolence and blessings ‘are from God Almighty
and His Messenger (saw)?’ “The Holy Prophet (saw) then said,
‘By God! You could have said – ‘and you would have been truthful
in your statement if you had said – ‘that I came to you when I had been rejected
by all others, and then you accepted me; ‘and that all of my own people had
abandoned me, but you all assisted me. ‘I came to you since my people had abandoned
me and then you granted me protection. ‘Since you were a large tribe, I
entered into an agreement with you.’” In other words, they
could have said all of this. “The Holy Prophet (saw) then stated, ‘O ye Ansar! ‘Did you feel dismay over an
insignificant piece of worldly wealth ‘that I granted to others
but not to you? ‘I granted to them in order to comfort their
hearts, so that they may accept Islam ‘and so they can become firm in their faith,
but I entrusted you with your faith in Islam. ‘O ye Ansar! Does it not please you that
other people will return to their homes ‘having acquired sheep, goats and camels, ‘yet you will return home alongside
the Messenger (saw) of Allah?’ “The Holy Prophet (saw) further said, ‘I swear by the One Who holds the
life of Muhammad in His Mighty Hand! ‘Were it not for the migration, I
would have been one of the Ansar. ‘If all the people choose one valley in which
to pass by, and the Ansar choose another, ‘I would always adopt the
one chosen by the Ansar. ‘O Allah! Have mercy on the Ansar,
and upon the sons of the Ansar ‘and also the grandsons of the Ansar.’” The narrator then states, “Upon hearing this,
all the Ansar that were present began to weep, “to the extent that their beards
became wet from their tears. “They then said that they were content
with how the Messenger (saw) of Allah “distributed the spoils of
war, i.e. they were happy with “however the Holy Prophet (saw)
had distributed the wealth “and that the Holy Prophet (saw)
was sufficient enough for them. “The Holy Prophet (saw) then left
and the people also dispersed.” On the occasion of Hajjatul
Wida’, the Holy Prophet (saw) travelled from Medina
to perform the Hajj. When he arrived at the place of
Hajj, his mount went missing. The Holy Prophet (saw) and Hazrat
Abu Bakr (ra) used the same mount, which was in the care of the servant of
Hazrat Abu Bakr (ra) when it went missing. Hazrat Safwaan (ra) bin Mu’attal
travelled behind the main caravan and managed to find the missing camel. He brought the missing
camel along with him, which still had the all the
provisions loaded on top of it. When Hazrat Sa’d (ra) bin
Ubadah heard of this incident, he came to the Holy Prophet (saw)
along with his son, Qays (ra), and also brought a camel loaded with
provisions to take along on a journey. When they met the Holy Prophet (saw), he was
standing beside the entrance to his home. At that time, God Almighty
had returned his camel to him, i.e. the camel that was lost, had been recovered by the time Sa’d
(ra) came to the Holy Prophet (saw). Hazrat Sa’d (ra) said, “O
Messenger (saw) of Allah! “We have heard that your camel along with
all your provisions has been misplaced. “Please take our mount instead.” The Holy Prophet (saw) replied, “God
Almighty has brought our mount back to us,” i.e. I have found the
mount that went missing. “Both of you can take back the mount you have
brought; God Almighty will bless both of you.” Hazrat Usama bin Zaid (ra) states, “One of the
daughters of the Holy Prophet (saw) said to me “that her son is on his deathbed and
that he should come to see them. “The Holy Prophet (saw)
sent word back saying, ‘He belongs to Allah, Who bestows
and can call him back at any moment. ‘God Almighty has fixed
a term for everything, ‘therefore you ought to be steadfast
and seek the pleasure of God Almighty.’ “She then sent for the
Holy Prophet (saw) again “and this time swore by God
for him to come to see them. “The Holy Prophet (saw) stood up and
at the time, Hazrat Sa’d (ra) bin Ubadah, “Hazrat Muadh (ra) bin Jabal, Hazrat Ubay (ra)
bin Ka’ab, Hazrat Zaid (ra) bin Thabit “and many other companions
were seated around him. “ When the Holy Prophet (saw)
went to see them, “the child was brought before him “and from the sound he was making it indicated
that he was breathing his last breaths.” Hazrat Usama (ra) stated that, “The sound was like that of two old
vessels of water colliding with one another. “Upon seeing the child in such condition,
the Holy Prophet (saw) was moved to tears. “Hazrat Sa’d said, ‘O Messenger (saw)
of Allah! What is this?’ to which the Holy Prophet (saw) replied, “This is owing to the mercy God
Almighty has placed in the hearts of people, “and God Almighty only bestows His mercy
to those people who show mercy to others.’” This emotional state is not
something out of the ordinary, it is simply due to the
grace of Allah the Almighty. Hazrat Abdullah bin Umar (ra) narrates,
“When Hazrat Sa’d (ra) bin Ubadah fell ill, “the Holy Prophet (saw) went to visit him
along with Hazrat Abdur Rahman bin Auf (ra), “Hazrat Sa’d bin Abi Waqas (ra) and
Hazrat Abdullah bin Masood (ra). “When he arrived there he saw Hazrat Sa’d (ra)
was surrounded by his family members. “The Holy Prophet (saw) enquired
if he had passed away? “Since he saw his family members crowding around
and he was suffering from a severe ailment. “The family members replied, ‘No, O
Messenger (saw) of Allah! He is still alive.’ “Nonetheless, the Holy Prophet (saw)
went close to him “and upon seeing his
condition, he began to cry. “When the people saw the Holy Prophet (saw)
in this state, they also began to cry. “The Holy Prophet (saw)
then said, ‘Hear my words! ‘God Almighty never punishes for any tears
that are shed nor if the heart feels anguish. ‘Rather, he will punish or
show mercy owing to this,’ “and the Holy Prophet (saw)
pointed to his tongue. “The Holy Prophet (saw) then said, ‘The deceased receives punishment if one’s family
members lament and wail over a departed one.’” It is incorrect to lament and wail. Perhaps the condition of the Holy Prophet (saw)
was brought about upon seeing Hazrat Sa’d (ra) or that a special state descended upon the Holy
Prophet (saw) for the acceptance of prayer and as a result of this he began to cry. However, the other people thought that Hazrat
Sa’d (ra)’s end is near, hence they began to cry. The Holy Prophet (saw) explained to them that
they ought to refrain from lamenting and wailing, as it was a harmful deed for one to be
displeased at the Decree of God Almighty. Hence, if tears flow from the eyes in order
to seek the pleasure of God Almighty, they attract the mercy of God Almighty,
but if it is owing to lamentation and wailing, then one incurs
punishment for such an act. In any case, Hazrat Sa’d (ra) bin Ubadah did not
pass away during this intense period of illness. Hazrat Abdullah bin Umar (ra) relates, “We
were in the company of the Holy Prophet (saw) “when someone from among the
Ansar came to the Holy Prophet (saw) “and offered his greeting of Salaam. “As he turned away to go back,
the Holy Prophet (saw) enquired, ‘O our brother from the Ansar! How is the
health of my brother Sa’d (ra) bin Ubadah?’ “He replied that he was better now. “The Holy Prophet (saw) then asked
who among us will go to visit him. “We all stood up to accompany the Holy
Prophet (saw) and we more than ten people. “At the time, we were neither wearing
any shoes nor any cap on our heads, “or even our upper garments. “In other words, we all quickly set
off with the Holy Prophet (saw) “and we continued to walk until
we reached Sa’d (ra) bin Ubadah. “People had congregated around
him and they all moved aside “and the Holy Prophet (saw) and
his companions stood near him.” This narration is from Sahih Muslim and is relating the same incident
which was mentioned earlier. Hazrat Jabir bin Abdullah
bin Haram relates, “My father once instructed me to
prepare some Harira and I did so.” Harira is a famous dish which is
prepared from flour, butter and water. However, according the lexicon of Hadith it states
that Harira is prepared from flour and milk. In any case, he relates, “Upon my father’s instruction I took the Harira
and presented it before the Holy Prophet (saw). “The Holy Prophet (saw) was in his residence
at the time and asked, ‘O Jabir, is this meat?’ “I submitted, ‘O Messenger (saw)
of Allah, no, it is Harira. ‘I prepared this upon the
instructions of my father, ‘who then told me to present this
before you, and so I have come.’ “After this I returned to my father and he
asked whether I saw the Holy Prophet (saw). “I replied that I did and
my father then enquired “whether the Holy Prophet (saw)
said anything to me. “I told my father that the Holy Prophet (saw)
asked me whether it was meat that I had brought. “Upon hearing this my father thought
that perhaps the Holy Prophet (saw) “desired to eat meat and so slaughtered a goat
and then cooked its meat and told me to take it “and present it before
the Holy Prophet (saw).” Hazrat Jabir (ra) continues to relate, “I presented the goat meat before the Holy
Prophet (saw) and the Holy Prophet (saw) stated, ‘O Allah! Grant reward
to the Ansar from me, ‘particularly Abdullah (ra) bin Amr bin
Haram and Sa’d (ra) bin Ubadah.’” Hazrat Abu Usaid (ra) relates that the
Holy Prophet (saw) once stated that the best households among the Ansar are from
the tribes of the Banu Najjar, Banu Abd Ash’al, Banu Harith bin Khazraj and then Banu Saidah and
that every house of the Ansar is full of goodness. This tradition is from Sahih Bukhari. “Upon hearing this, Hazrat Sa’d bin Ubadah, who
was from among the prominent companions of Islam, “stated that it seemed as if the
Holy Prophet (saw) held the other households “of the other tribes
superior to them. “However, he was told that the Holy Prophet (saw) “had also established his rank
higher than many other people.” Hazrat Abu Usaid (ra) testified
that the Holy Prophet (saw) stated that the best households among the Ansar
are the Banu Najjar, Banu Abd Ahsh’al, Banu Harith bin Khazraj
and then Banu Saidah and that every house of the
Ansar is filled with goodness. The narrator of this tradition, Abu Salma,
states that Hazrat Abu Usaid (ra) stated, “I am accused of fabricating this
tradition, however if that were the case, “then I would have mentioned the name
of my tribe first, i.e. the Banu Saidah.” When Hazrat Sa’d (ra) bin Ubadah
heard this, he also felt this in his heart. In the previous narration, it also
mentioned that he expressed that the Holy Prophet (saw) had
listed them last among the four. And so, he asked for the saddle
to be fastened on his donkey and so he could present himself
before the Holy Prophet (saw). Hazrat Sa’d (ra) bin Ubadah’s
nephew, Sahl, said to him, “Are you going to the Holy Prophet (saw) to
challenge the statement of the Holy Prophet (saw) “and enquire about the order [of the
tribes] the Holy Prophet (saw) mentioned? “When the truth is that that the
Holy Prophet (saw) knows better. “Is it not sufficient enough for you
that you are also one of the four.” And so, Hazrat Sa’d (ra) bin
Ubadah abandoned his plan and stated that Allah and His
Messenger (saw) know better. He then instructed his saddle to
be loosened from the donkey. This narration is also from Sahih Muslim. Hisham bin Urwah relates
from his father that Hazrat Sa’d (ra) bin Ubadah used
to offer the following supplication: “O Allah! Make me worthy of praise,
grant me honour and nobility. “One cannot attain honour and
nobility without pious deeds.” If one does not have good deeds, they
cannot attain honour and nor nobility. “And good deeds cannot be
attained without wealth, therefore, “O Allah, little amount of
wealth is not sufficient for me “and nor will it allow me
to remain in this state.” In any case, this was his own unique manner
of supplicating before Allah the Almighty. In another tradition from Sahih
Muslim, narrated by Abu Hurrairah (ra), states that Hazrat Sa’d (ra) bin
Ubadah asked the Holy Prophet (saw), “If I see someone with my wife,
should I not do anything to him “until I find four witnesses who actually
saw them committing the ill deed?” The Holy Prophet (saw) replied, “Yes”. Hazrat Sa’d (ra) bin Ubadah submitted,
“Certainly not, I swear by Him, “Who has sent you with the
truth that if this happened to me, “I would immediately settle
the matter with my sword.” I.e. I would not search for a witness
but would instead kill him. Upon this, the Holy Prophet (saw)
said to the people [present], “Listen to what your leader is saying?” I.e.
referring to Hazrat Sa’d (ra) bin Ubadah.. “He is filled with honour, but I possess
even greater sense of honour than him “and Allah the Almighty
has even greater honour.” Then, in relation to this account, there
is another hadith from Sahih Muslim. Hazrat Mughaira (ra) bin Shaiba relates
that Hazrat Sa’d (ra) bin Ubadah stated, “If I were to find anyone with my
wife, I would kill them immediately. “I would not kill him with the lower end of the
blade but from the sharpened edge of the sword.” When the Holy Prophet (saw)
heard this, he stated, “Are you amazed at the level
of honour Sa’d has? By God, “I possess a greater sense of honour than him and
God Almighty possesses an even greater honour. “It is in fact owing to His great honour that
God Almighty has forbidden immoralities “and acts of indecency, whether
committed in secret or openly. “There is no one who possesses a greater
sense of honour than God Almighty “and there is no one who is more pleased
than God in accepting repentance.” In other words, no one possesses a
greater sense of honour than God Almighty and nor is anyone more pleased than Allah
the Almighty in accepting repentance. The Holy Prophet (saw) further stated,
“It is for this reason that God Almighty “has declared His prophets as bearers
of glad-tidings and as a warner.” They give glad-tidings
and warn people as well. “Moreover, there is no one who appreciates
praise more than Allah the Almighty, “it is for this reason that Allah the Almighty
has promised heaven as a reward.” To abstain from sins is in
fact to praise God Almighty and it is for this reason that God Almighty
has granted the promise of heaven. Thus, even though Allah the Almighty
punishes but He does not do so immediately, however man may display haste in his handing
out punishment, owing to his sense of honour. Allah the Almighty forgives one who
seeks repentance and also rewards them. Thus, God Almighty not only forgives
but then also rewards as well. Hence, the holy Prophet (saw) stated that one should not exceed in their actions beyond
the commandments of Allah the Almighty. There is a tradition in the a Hadith from Musnad
Ahmad bin Hanbal in which it states that Hazrat Sa’d (ra) bin Ubadah relates that
the Holy Prophet (saw) appointed him to supervise the funds of Sadaqat
[charity] belonging to a particular tribe. The Holy Prophet (saw) advised him [to always fear
Allah the Almighty] lest on the Day of Judgment, he appeared in a state laden
with a camel which was bleating. Hazrat Sa’d (ra) replied,
“O Prophet of Allah (saw) “then entrust this responsibility
to someone else.” And so, the Holy Prophet (saw)
did not assign this duty to him. Thus, one who is entrusted with
the supervision of something, has to ensure that they grant
the due rights to everyone, establish justice and not display
even a hint of dishonesty. Failing to do this is a grave sin and one will
be held accountable on the Day of Judgment. During the lifetime of
the Holy Prophet (saw), six companions collated the entire
Holy Quran into a single volume and Hazrat Sa’d (ra) bin Ubadah was one of them. Hazrat Musleh Maud (ra) in regards
to this states that among the Ansar, the following names are of the well-known Hufaaz [those who had
committed the Holy Quran] to memory]: Ubadah bin Samit, Muadh, Mujama bin Harith,
Fuzaila bin Ubaid, Maslama bin Mukhalad, Abu Durda, Abu Zaid, Zaid bin Thabit Ubbaya
bin Kab and Sa’d bin Ubadah Umme Warqa. It is proven from historical sources that there were many companions who
had memorised the Holy Quran. There are a few accounts that remain
of Hazrat Sa’d (ra) bin Ubadah which I will, God Willing, relate
in the future sermons. All praise is due to Allah We laud Him, we beseech help
from Him and ask His protection; we confide in Him, we trust Him alone and we seek protection against
the evils and mischief of our souls and from the bad results of our deeds. Whomsoever He guides on the
right path, none can misguide him; and whosoever He declares misled,
none can guide him onto the right path. And we bear witness that none deserves
to be worshipped except Allah. We bear witness that Muhammad
is His servant and Messenger. O servants of Allah! May
Allah be merciful to you. Verily, Allah commands you to act with
justice, to confer benefits upon each other and to do good to others as
one does to one ‘s kindred and forbids evil which
pertain to your own selves and evils which affect others and prohibits
revolts against a lawful authority. He warns you against being unmindful. You remember Allah; He
too will remember you; call Him and He will make
a response to your call. And verily divine remembrance
is the highest virtue.


  1. ماشااللہ ھم سب کو سمجھنے اور عمل کرنے کی توفیق عطا فرمائے آمین ہر طرف حالات بہت خراب ہیی تمام مسلمانوں کو اپنے اندر شعور اور روحانی علم پیدا کرنے کی کوشش کرنی چاہیے یاد رکھیں علم عمل کے بغیر بے کار ہے

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