Chapter 39- The World's Greatest Benefactors - Understanding Rasulullahﷺ's Life

Understanding The Life Of Rasulullahﷺ

To our mind, the only object of understanding  Rasulullahﷺ's life is that the light of his message becomes again fresh before us and before humanity, and in the midst of prevailing darkness life again finds the path of felicity just as the way was found in the crisis-ridden sixth centuries of Christian era. Unfortunately, we do not study  Rasulullahﷺ's life in the appropriate spirit with the understanding that we have to adopt him as our model and mold our lives accordingly. On the other hand, some other considerations have come the way and are multiplying.

Muslims take interest in  Rasulullahﷺ's life just for the sake of heavenly reward. It is true that every attempt to get access to  Rasulullahﷺ is a virtue in the sight of God and we expect a reward for it, but should not the foremost aim of such an effort be to reform our lives? We hold gatherings on  Rasulullahﷺ's birthday in the belief that  Rasulullahﷺ's soul is present at these gatherings and is pleased to see the devotion of his followers. 

Trays of sweets, garlands of flowers, Qasidah, Sholawat and poems in praise of  Rasulullahﷺ, burning incense, and illuminations are all mere ostensible indications of this devotion. But the picture of  Rasulullahﷺ's life which is presented to us in such gatherings is not the picture of a man-a man of flesh and blood. We are introduced to a superhuman being whose body has a halo of light, whose shadow does not fall on the ground, whose entire life is full of miracles and all his duties and prayers are performed by angels, and everything about him is a mystery. 

It is not denied that  Rasulullahﷺ's spiritual and moral level is supreme among human beings. Many superhuman factors can be seen as also miracles and the presence of angels. But in any case, the holy life was that of a human being and this is the very basis of its greatness because a life with no parallels was presented by a man. Every activity of his is carried on under the laws of nature and conventions of history and culture, and sacrifices are made at every stage of success. 

Rasulullahﷺ life the best model for us to emulate only as a man and only as a man can we take lessons from him, learn adherence to principles and recognition of duties, acquire courage and determination from him, cultivate the spirit of service to humanity from his example and create in ourselves an urge to fight against the forces of evil. If you make  Rasulullahﷺ's life all miracles and give it the color of the life of a superman, where will then be the model for this earthly man? We can feel dreaded for such a person but cannot imbibe any of his attributes. We can adore him but cannot follow him.

Of late, a tendency has crept in from the West which is called hero worship under which great personalities of history are adored and idolized and their birthdays are celebrated with all pomp. But such demonstrations are hollow and although a particular kind of sermonising is common in all such celebrations they have the least effect on our lives.

Another tendency is to regard  Rasulullahﷺ's message not as a code of conduct of life, but just as a religion only for reverence. Those who think like this feel that  Rasulullahﷺ came to teach a few beliefs, some rites and prayers, some recitations, some moral principles, and some religious laws, and his object was just to produce people who would call themselves Muslims. For them,  Rasulullahﷺ's life is nothing more than the combination of some rules of cleanliness, prayers, recitations, and individual moralities. 

But in the wider field of social life, they serve every evil purpose with perfect ease and league themselves with any mischief. Such people have missed the brightest chapters of  Rasulullahﷺ's life and got themselves lost in its preface alone. This picture of  Rasulullahﷺ's life cannot have any effect on other nations of the modern age, even the Muslim youths cannot conceive that  Rasulullahﷺ can also be a leader of civilized life and that some of the most complex and difficult problems can be satisfactorily solved through him. This led to a curtain being drawn before the Prophet's life.

These erroneous conceptions flourish only because the atmosphere is congenial to them. The political and social system which is before us and the kind of life we lived need a particular type of man and want to see a particular type of character in him. In other words, the practical life here does not at all need the type of man which is presented by  Rasulullahﷺ's life, and the mind and character which can be acquired from  Rasulullahﷺ's life have no relevance. 

Parents are fostering their children on the model of their choice and years are devoted to educating the young for this life. now entire world which has been consciously or unconsciously adjusting itself to this model can gain nothing by writing or reading books on  Rasulullahﷺ's life or by hearing and delivering sermons on the subject. They will never have the urge to follow the real model of  Rasulullahﷺ's life.

The fact is that we have completely missed the correct concept of  Rasulullahﷺ's life because other extraneous viewpoints are at work. Thus despite the presence of all the spectacles of devotion and love and the minds devoted to the study of  Rasulullahﷺ's life, the man whose model  Rasulullahﷺ has presented never appears.  Rasulullahﷺ's life cannot enter into us in any other way except by our determination to work for the ideal to which he dedicated himself.

 Rasulullahﷺ's life is not the story of Rustam and Sohrab or the tale of a Thousand And One Nights. It is not the story of an imaginary character and its study is not to be treated as a literary pastime! It is not the life of a person but the story of a historical force that appeared in the form of a man. It is not the story of a darvesh who cut himself off from the world and sat in seclusion had devoted himself to self-purification. On the other hand, it is the biography of one who was the moving spirit of a movement. It is not the story of a man but of a man-maker. 

It covers the noble deeds of the builder of a new world. The achievements of a whole community, a revolutionary movement, and a collective effort are comprised of it.  Rasulullahﷺ's life from the cave of Hira to the cave of Thaur, from the sanctuary of the Kabaa to the market of Taif, from the closets of the Mothers of Muslims to the battlefield, is all-embracing. 

His impression is the hallmark of many lives. Saiyidina Abu Bakrرضي الله عنه, Saiyidina Umarرضي الله عنه, Saiyidina Ali رضي الله عنه ,Ammar رضي الله عنه , Yasir رضي الله عنه , Khalidرضي الله عنه , Khwailidرضي الله عنه , Bilalرضي الله عنه , and Suhailرضي الله عنه are different chapters of one life. There is a whole garden where every flower and petal narrates the gardener's life. Rasulullahﷺ'in fact is not a "great man" in the limited sense of the term. 

His life is not the story of any great or famous man as is indicated among the heroes. His personality is far above that of any of the great and famous men. The world has produced many great men and is still producing them. There have been great men who presented a constructive idea, those who thought over moral and legal codes, those who worked for social reforms and those who conquered countries and left marks of glorious achievements, and those who administered kingdoms and those who presented surprising examples of spiritual life and those who showed the world the highest models of personal morality. 

But when we study the lives of these great men we find that their energies were concentrated on one branch only, leaving the other branches bare. We find one part very bright while the others are quite dark. There is an excess on one side and a deficit on the other. But in Rasulullahﷺ's life, every part is well-balanced and the whole is the model of perfection. There is warmth as well as coolness, spiritualism as well as materialism, prayers as well as respect for the individual, leadership of the community as well as household engagements, relief for the oppressed, and restraint on the oppressor, and all features are evenly balanced and supplement one another. 

There is a model for every aspect of human life and once a man takes a lesson from it, he needs no other guidance from anywhere it is a light for all ages to come and for all climes and communities, the hottest or the coldest, the black or the white. Many great men have taken light and guidance from this greatest of men and prospered and wherever there is progress and advancement it is because of examples set by him.

The community organized by him had the responsibility of fostering and propagating his great message, but the community itself has strayed away from the right path and is in disorder. There are volumes and volumes of books describing his great achievements and the methods by which they were accomplished, but there is not a trace of this in the lives of the community or its actions or mental attitudes. 

Some faded lines of his thinking, politics, life, conduct, character, and culture are still visible but they are being eroded by a mixture of many new features and as the community stands today it gives no evidence of being representative of those traditions. Rather, it stands as a beggar at the door of every perverse ideology and is ashamed of its own proud inheritance. The Qur'an has been kept wrapped up in covers and Rasulullahﷺ's life has become a forgotten chapter.

Worst of all, the Muslim community has lost its universal character and degraded itself into a religious and communal group and assigns to Rasulullahﷺ'the role of the only religious and national leader and confines this international personality and his universal message to a specified group although Rasulullahﷺ''s role was that of a world teacher and a redeemer of the humanity. It was necessary to present Rasulullahﷺ' as a model for humanity so that anyone casting himself in its mold could become a source of happiness for himself and for the human race and disentangle himself from perplexing problems and achieve a purified system of life. 

The example of Rasulullahﷺ's life is a universal boon like the light of the sun or the rain or the air. It is we who have shut ourselves in the shell of ignorance and inaction. Today we try to gain something from the teachings of Plato, Socrates, Machiavelli, Marx, Freud, and Einstein without any prejudice but there are innumerable prejudices in the way of seeking any guidance from the light and enlightenment of Rasulullahﷺ'  aka  Muhammad (peace be upon him).

There is a notion prevailing that Rasulullahﷺ' is the Prophet of Muslims and since others have no concern with the Muslims, Muslims have no concern with them. Why should others have anything to do with Rasulullahﷺ' and teacher of the Muslims? Unfortunately, our own attitude is to a large extent responsible for this trend.

The western nations which held the lead in the later rationalistic and democratic age could not comprehend Rasulullahﷺ''s message and the order established by it. The European mind could not visualize the personality which shines in the background of the European renaissance and whose hand could be traced behind the democratic and international movements and religious reforms. 

There are various factors to account for it but the major factor is the religious prejudice of the minority among them which became dominant and confronted the Muslim power with all available weapons making them subservient in the end. The bitterness created by the crushing defeat of the Crusades was also partly responsible for this. 

Furthermore, the life of Rasulullahﷺ' is not studied as a whole but in fragments, giving prominence to the features regarded as unfavorable by the Western mentality. That method of studying a mission can never lead to a correct appraisal and the result is an overdose of biased and hostile literature on the subject, prejudicing the minds of even those who are not absolutely averse to the truth.

This book is a humble attempt to remove the cobwebs of prejudice and misconception and to present Rasulullahﷺ''s life in a manner that will appeal to a wider circle of humanity, to bring out clearly the universal aspects of Rasulullahﷺ's message, his concern for the entire mankind, for the whole world of the East and the West, of both black and white for the classes and the masses, for laborers and the elite class, for men and women of all walks of life and of all religions and political persuasions, for the rulers and the ruled, for the learned and the ignorant and for every man in every field of activity.

Chapter 3 - Rasulullahﷺ - The World's Greatest Benefactors- A New Man Born

Illustration Only.

A New Man Born

We have before us histories of numerous movements of reform, uplift, and revolution, but each one of them accepted man as he was and concentrated only on external change. Such changes were superficial and totally failed in solving the problems of life. the most striking achievement of Rasulullahﷺ was that man was changed from within and completely transformed. The self-seeking animal which existed in the shape of a man was totally effaced by the power of truth and in his place emerged a God-fearing and principled man. 

If you look at the mesmeric spell of this man you will be wonder-struck. A young drunkard of Makkah like Saiyidina Umar Ibn Al Khattab رضي الله عنه was transformed and to what great heights he rose! Fuzala رضي الله عنه was elevated and to what greatness! Look to Zul Bajadain رضي الله عنه, how he spurned wealth and comforts and took to a life of simplicity! Look at Saiyidina Abu Zarr رضي الله عنه and his revolutionary spirit that challenged the unbelievers at the Kaabah and suffered much beating at their hands. 

Look at the character of Ka'ab bin Malikرضي الله عنه and the condition of Abu Khaisma رضي الله عنه and the revolutionary courage and determination of the maidservants like Lubaina رضي الله عنه and Summaiyya رضي الله عنه and also see Ma'iz bin Malik Aslami رضي الله عنه and Ghamidiya رضي الله عنه. Take a lesson from the boldness of Saiyidina Jafar Ibn Abu Talib رضي الله عنه at the court of King Negus and the independent spirit of Rabie bin Amir رضي الله عنه at the court of the Iranian commander-in-chief and who among the galaxy of heroes does not display the courage of his conviction!

These personalities formed the society and such leaders and workers were produced to run the organization of truth, that when the prohibition of wine was proclaimed the cups raised to the lips were promptly thrown away and the casks of the best of wines were emptied on the streets. When women were ordered to cover their heads and bosoms, immediately scarf's were prepared. When the call of Jihad was made, children stood on their tiptoes to increase their heights so that they might not be disqualified.

When subscriptions were called forth, rich merchants like Saiyidina Usman Ibn Affan رضي الله عنه presented a long line of camels laden with wealth, and the devoted companion like Saiyidina Abu Bakr As Sidique رضي الله عنه placed all his belongings at the feet of  Rasulullahﷺ Similarly, even the laborer surrendered the dates earned as the day's wages and kept nothing for himself. When the Ansar were called to rehabilitate the Muhajirin they equally divided their property, their houses, corn fields, and orchards and gave evidence of exemplary brotherliness. 

When officers were called for civil service, the world found for the first time governors working on the token salary of just one dirham per month. When the spoils of war were ordered to be deposited with the army commander, even needles were brought before the commander and it will be recorded in history on its brightest page that a soldier named Amir رضي الله عنه came with a large treasure of Madain and before anybody could discover it, he carried it in the darkness of the night and quietly deposited it with the commander. 

These were the people who introduced an era of righteousness, where crimes became rare and during the ten years of Rasulullahﷺ's life at Madinah only a few cases came to the court. The conditions were so ideal that there was no need for a criminal investigation body. The conscience of the people was sufficient as their guard and guide.

This was the revolution that while changing the external order also changed the mind and heart of man and produced a new character. It succeeded in solving the basic problems of life and thus the salvation of the prevailing crisis.

Chapter 38 -Rasulullahﷺ - The World's Greatest Benefactors- An Order -A Movement

 

An Order -A Movement

Philosophy is a mental attitude. A philosopher has no direct concern with practical life or history. He draws conclusions from events and conditions but takes no practical part in the efforts to change them. Religion (in its current restricted sense) goes a little further. It sets forth certain beliefs, and separating the individual from society, also gives him some moral lessons. But the path of religion lies outside any collective system. 

It neither interferes with the political conditions nor seeks any comprehensive change in social institutions, nor challenges the leadership of the time. The preaching of religion is on the lines of a sermon. The preacher makes some exhortations in idealistic words and passes them on. 

He cares little about the condition of his hearers, whether they are free or in bondage, nor worries how the public mind and character are molded by the activities of interested groups, nor does he think about what influences the trend of daily events, nor even about ideologies acting against his own exhortations or to what social system his most ardent followers belong. Rasulullahﷺ has no social ideal nor any plan of changing it. He has no political sense nor capacity for leadership. Rasulullahﷺ does whatever he can to instill partial virtue in one department of life, while the rest continues to flourish unchecked. What has a man of God to do with it!

Our Rasulullahﷺ, on the other hand, was neither a philosopher to be contented with just propounding some lofty ideals without taking any note of the factual conditions nor a mere preacher who gave only pleasant sermons and shut his eyes to the pervasive evil and never bothered about the consequences. This redeemer of humanity was gifted with social awareness and planned a complete transformation of human society.  An Order and A Movement.

Rasulullahﷺ comprehended the forces and elements dominating the society, kept in view the leadership that was at the helm of the crude social order, argued against it, criticized it, and even challenged it.  Rasulullahﷺ kept his eyes on the trend of history and watched every event.  Rasulullahﷺ looked upon every move with the insight of a leader and with a political consciousness and whether it would be a help or hindrance in his campaigns of reform.  Rasulullahﷺ kept his eyes on all elements of society to ascertain at what time each may be expected to help.  Rasulullahﷺ matched his strength against that of the enemy and waited for the most appropriate time to strike and when that time arrived he boldly advanced. 

Rasulullahﷺ minutely studied the movements of public opinion and smashed every propaganda of the enemy. Hostile fronts of poets and orators were formed and to meet them,  Rasulullahﷺ set up rival groups of poets and orators.  Rasulullahﷺ strictly followed his principles but not with closed eyes, rather watched the conditions and expediencies and adopted the wisest course. Wherever  Rasulullahﷺ found the opportunity he advanced his steps but when the occasion was unfavorable  Rasulullahﷺ retraced his steps. Where two evils were faced  Rasulullahﷺ avoided the one and dealt with the other. 

When the war was inevitable he did not shirk it and when peace was possible  Rasulullahﷺ would not shun it but readily extended his hand of friendship. And what is most remarkable is that in all his dealings  Rasulullahﷺ not only observed but also advocated fear of Allahﷻ and the moral approach. When we consider this in the light of the Quranic teachings, we can easily discover the difference between a religion and a system of mere preaching and a revolutionary call, individual purity, and collective transformations.

Since  Rasulullahﷺ had launched a new order,  Rasulullahﷺ selected persons of sound intellect and everybody who had his heart illumined by truth was absorbed in the order after a severe test and whatever organized forces were available at a particular time were put under his guidance to fight against the barbarous system, intellectually and politically, and, as a last resort, on the battlefield.

Rasulullahﷺ did not make Sufis and dervishes of those who gathered around him and did not lead them on to the path of hermits and ascetics.  Rasulullahﷺ did not expect them to dread evil or fear those in authority. They were not simple-minded and inert worshippers, but bold, fearless, conscientious, wise, self-respecting dignified, intelligent, sensible, active, energetic, initiators, and restless workers. 

They did not adopt the ways of priests and sadhus but were endowed with the ability to lead. Men of refinement after the best training and association with the finest order under the best guidance became an invincible force. It was thus in spite of being a small minority they dominated over the pagan Arabs. 

When in Makkah the number of Muslims was just forty, it created such a stir in the city and the surrounding areas that for years it was the main topic of conversation. In Madinah, while the supporters of the Islamic movement hardly exceeded a few hundred, an Islamic state was established in the face of a non-Muslim majority.

For establishing a collective order,  Rasulullahﷺt did not wait for the whole of Arabia to accept Islam or till the majority of them were reformed. Nor was it his idea to go on preaching and reforming thoughts and beliefs till at last a wholesome order emerged or Allahﷻ fulfilled Himself by making them dominant.  Rasulullahﷺ knew from history that the bulk of the common people remains passive while only a small minority becomes active, and one section of it becomes the bearer of reform or revolution while another section obstructs it. 

The real struggle is between these two factions of active elements, and when the scores are settled the masses are aroused of their own accord.  Rasulullahﷺ was fully aware that so long as evil leadership stood in the way and continued its campaign of contaminating the people or at least keeping them stagnant, they could not accept a call for reform nor bring about a change in their lives. Even for those who had responded to the call, it was not possible to reform their lives to the full extent in the prevailing corrupt atmosphere.

On the other hand, if the revolution is delayed it becomes difficult for those who have achieved a position after long efforts as the bearers of truth to maintain that position since the adverse conditions exert their full force in pushing them back. Thus the only course open to a collective movement is to gather as much strength as possible by selecting right-minded persons from among the active elements and putting them in the struggle against the opponents and breaking their ranks. 

History proves that all revolutions have been accomplished by active minorities. Since the movement for reform attracts comparatively larger numbers from among the active elements, rouses their latent sentiments, and enhances their moral strength by training, the opposing group despite its power and influence, wealth and resources, and also numerical superiority is defeated in the struggle. The Battle of Badr is clear proof of this. 

So when  Rasulullahﷺ collected a sufficient number of right-minded persons, who, steeled by moral force, could confront the evil leadership and its supporters, Rasulullahﷺ did not hesitate in taking the necessary steps to achieve his political aim. The real significance of the victory over Makkah is that the evil leadership was totally subjugated and as soon as it was routed people voluntarily began to respond to the call of truth.

There is not a single example in history where any virtuous system has ever prospered under evil leadership or that a collective revolution was accomplished by mere preaching and sermons and individual reform without political struggle. During the last thirteen centuries after the Caliphate, there has been so much preaching and sermonising in the schools, khanqahs, and mosques where people are actively engaged in individual reforms that even today the amount of work being done by the Ulama, Sufis, teachers, and writers is gigantic in its magnitude, and yet no reform has been accomplished to the desired extent nor the society been so far developed as to bring about a transformation in the collective life as 

Rasulullahﷺ's revolution had brought about in Arabia fourteen centuries ago. Obviously, there is some missing link in the theory of revolution, and that is without political support, change of leadership is impossible and so individuals are approached leaving the general social order untouched.

Unfortunately, the political aspect of  Rasulullahﷺ's accomplishment has been so much obscured that it is difficult to form a true concept of his mission and aims, and unless this aspect is fully kept in view, it is impossible to understand the difference between limited religiousness and the wider concept of the Islamic order.  Rasulullahﷺ had come up with a complete system to establish an order based on virtue and to enforce the Divine laws. 

We should understand that  Rasulullahﷺ launched the movement for comprehensive reform in the widest sense and to establish a new society, for carrying out this movement he was fully endowed with the ability of leadership and political consciousness, and just as there is no other person equal to him in other respects, in the same way, he has no match in the greatness of his political leadership.

 Rasulullahﷺ ceaselessly advocated virtue, struggled for the supremacy of truth, and established a complete system, on this basis. This cannot be comprehended within the narrow meaning of religion. It was a mission and a movement.

The glorious movement of  Rasulullahﷺ, which established a Divine system of life by bringing about a revolution, had as its distinguishing feature caused the essence of its creed to pervade all aspects of life with equal strength. It dominated the entire social order. All the institutions absorbed its impact. The one God, Who was worshipped within the four walls of the mosque, was also Omnipresent and Omnipotent. 

The Qur'an that was recited was the same Qur'an that formed the basis of court judgments. Moral principles which were obeyed in the homes were also followed in international relations. The truth which was preached from the pulpits was also practiced in administration. The beliefs which were impressed on the minds of individuals were also enforced on collective institutions. The mode of thinking which guided the educational system also molded the entire culture. The Divine pleasure which was sought in prayer was also sought on the battlefield and in wielding the bow and the sword. 

It was a system in which the entire human life was under one Divine law and different values and codes were not followed in different areas. There were no contradictions in the system and its different parts never clashed with each other. There was no confusion. There was no eclecticism. It was due to this phenomenon that humanity progressed under it with no parallel in history.

  Rasulullahﷺ

Rasulullahﷺ

رضي الله عنه

  سُبْحَانَهُ وَتَعَالَى‎ 

رضياللهعنه

  Allahﷻ

 Rasulullahﷺ

Rasulullahﷺ

 Allahﷻ

 Rasulullahﷺ

Rasulullahﷺ

رضي الله عنهRasulullahﷺ

Chapter 24-The Tragedy of Ar Raji'

Rasulullahﷺ- used to send teachers to neighboring tribes for the purpose of communicating and teaching Islam. Some of these teachers, however, became subjected to callous plots of betrayal. One of the most tragic of these is known as the Raji Incident.

The nearby Adal and Qara tribes had asked  Rasulullahﷺ for some knowledgeable Companions to teach them, Islam. As a result, Rasulullahﷺ -upon his blessings and peace- sent a delegate of ten Companions led by Asim ibn Thabit  -رضي الله عنه

The envoy reached the place called Hudat, between Usfan and Makkah, and took a break by the Raji Well, which was at the time within the dominion of the Huzayl Tribe. Meanwhile, having been informed that the Muslim envoy had reached the area, the Lihyan Clan of the Huzayl Tribe, mobilized nearly a hundred archers and went in pursuit of the Companions. Realizing they were being pursued, Asim رضي الله عنه and the Companions رضي الله عنه took refuge in a relatively high spot nearby, where they were subsequently surrounded.

“Come down from there. Drop your weapons and surrender. We assure you that none of you will be hurt!” they shouted from below:

“I will not come down relying on the word of an infidel!” said Asim رضي الله عنه, afterward praying, “O my Lord! Inform of our plight to the Messenger of Allah!”

The archers then showered Asim رضي الله عنه and the six Companions رضي الله عنه who remained with him, in arrows, martyring them all. Fatally wounded, Asim -رضي الله عنه with him- prayed:

“Allah…Protect my corpse at sundown, just as I protected Your religion at sunup!”

After being informed of the martyring of Asim رضي الله عنه, some notables of Quraish sent a few men to sever and return with a certain part of him that would assure them of his identity, in vengeance for a certain idolater Asim رضي الله عنه had killed on the field of Badr. But Allah, glory unto Him, sent a mass of bees to protect Asim’s corpse, and the idolaters could not even get within an arm's length of his body, frustrated by a cloud of bees relentlessly hovering over it. (1)

Waiting nonetheless until sundown for the bees to disperse, the idolaters were met with something they had least expected: a downpour of rain. The subsequent flood that swept across the valley took Asim’s corpse with it, out of sight. The idolaters thus could not even find a moment’s opportunity to obtain a piece of Asim’s corpse. Asim -رضي الله عنه,- was thereafter referred to as ‘the Martyr Protected by Bees.’ (2) 

The three Companions, who removed the strings of their bows and came down from the hill to surrender, soon realized that their foes had no intention of keeping their words when they made a move to tie them down by force. One of the three Companions then attempted to put up a fight, exclaiming, “Never have we been betrayed in such manner…By Allah, I will never surrender. The martyrs lying over there are a perfect example for me!” Though the enemy nevertheless wanted to drag him behind them, he violently resisted and was consequently martyred. Rasulullahﷺ

Of the ten Companions only Kubayb and Zayd -رضي الله عنه,- now remained. The Lihyan Clan took the two to Makkah and sold them to Quraysh. Kubayb -رضي الله عنه,- was purchased by the sons of Harith ibn Amir, whom he had put to the sword at Badr. Until the day they eventually decided to execute him, Kubayb -رضي الله عنه,- remained a prisoner in their hands.

A woman from the household of the sons of Amir later testified to “…never before seeing a captive with greater virtue than Kubayb. I swear, I saw him eat fresh grapes, despite the fact that his hands were tied, and moreover on a day when nobody could find any fruits in Makkah. In hindsight, I now realize they were the blessings of Allah. Kubayb would recite the Quran and wake up for the tahajjud salat in the dark of night. Those who would hear him recite the Quran would soon begin to cry from bursting emotion. I once asked him whether he needed anything. ‘Nothing’, he said, ‘except for you to offer me fresh water, to withhold from me the meat of stock you slaughter in the name of your idols and to inform me of the time they will have me executed.’

After the Months of Truce came to an end, I went to Kubayb to inform him that they had decided to execute him. But, I swear, I did not see a trace of fear or anxiety. When Harith’s sons took him up to the spot outside of the vicinity of the Haram to execute him, Kubayb asked them to allow him two rakaahs of salat. They agreed. After offering the salat, Kubayb -رضي الله عنه turned around and said, ‘By Allah, had I known that you would not be led into thinking I feared death, I would have surely performed this salat more lengthily!’ Kubayb -رضي الله عنه,- thus became the first to initiate two rakaahs of salat for Muslims awaiting execution.

 Kubayb -رضي الله عنه then prayed, ‘Allah…Destroy all of them! Take each of their lives one by one…do not let a single one of them survive!’  Kubayb -رضي الله عنه then recited the following piece of poetry:

‘So long as I die a Muslim, how I died, I could never care! This is all in the way of Allah, of that I am aware; for Whom is easy to grant me His Forgiveness, despite my body, scattered and bare!’

Kubayb -رضي الله عنه then added one final prayer, pleading, ‘O my Lord! The only faces I can see here are those of the enemy! There is nobody around whom I can send to Rasulullahﷺ, either. You deliver my greetings of peace to Him!’

Sitting with his Companions in Madinah at the time, the Blessed Rasulullahﷺ said, in an audible tone meaning, ‘Peace be upon him, too’.

‘To whom did you just return the greetings, Rasulullahﷺ?’ the astonished Companions wondered.

‘To your brother Kubayb’, answered  Rasulullahﷺ-. ‘There…Jibril has delivered his greetings of peace!’, Rasulullahﷺr -upon him blessings and peace- thereby informed his Companions, on the spot, of the martyring of Kubayb - Kubayb -رضي الله عنه. 

Minutes before his execution, Kubayb was asked, “Would you have liked the Prophet to be in your place in return for your life?”

Without a moment’s hesitation, Kubayb, with a voice echoing colossal courage and dignity, declared:

“Never…! I could not even bare the thought of him being spiked by a thorn in his foot in Madinah, let alone hoping he to be in my place right now!”

Stunned by the response, Abu Sufyan could not help but confess, “I swear, I have never seen another person who is loved by his friends more than Muhammad!” (7)

When they were about to hang him, they turned his face towards Madinah. Kubayb رضي الله عنه - then prayed, 

“O, my Lord! If what I am going through is something of worth in Your Sight, then turn my face towards your qibla!” Allah, glory unto Him, accepted his prayer and turned his face towards his desired direction. No matter how much the idolaters tried in turning him back toward Madinah, they were unsuccessful. The below ayah of the Quran was revealed in reference to this illustrious Companion:

"To the righteous soul will be said:) "O (thou) soul, in (complete) rest and satisfaction!, "Come back thou to thy Lord,- well pleased (thyself), and well-pleasing unto Him!, "Enter thou, then, among My devotees!," Yea, enter thou My Heaven!" (8)

Martyred following Kubayb -رضي الله عنه, Zayd -Allah رضي الله عنه - was also in the same state of fortitude granted him by iman. During his days of captivity, he would make sure to wake up for the tahajjud salat and spend his days fasting. He would not touch the food offered him with meat, for being of stock slaughtered in the name of the idols. He preferred milk instead. On milk, he would fast, and with milk, he would break it. Rasulullahﷺ

He saw Kubayb on the way to Tanim, the place he was to be martyred, where the two Companions advised each other with patience. Zayd Ibn al-Dathinah, رضي الله عنه . too, offered two rakahs of salat before being hanged. Like Khubayb Ibn Adi,رضي الله عنه, he too was met with the question of whether he would have wanted Rasulullahﷺ- to be in his place instead, to which he responded in a similar manner as Kubayb رضي الله عنه (5) 

“Dying as a Muslim is preferable to living a thousand lives as an idolater”, were the final words he posed to the idolaters who promised him freedom on the condition that he would recant his faith. And in a dignity worthy of a Believer, he sipped from the goblet of martyrdom with pleasure. (3)

As Khubayb Ibn Adi,رضي الله عنه prayed, fear took hold of everyone present. To protect themselves from the effect of the prayer, they began running to and fro in search of somewhere to hide, thinking they would not survive the blight of the prayer. Even for over a month following the execution, Khubayb Ibn Adi,رضي الله عنه prayer remained the major talking point among Quraysh. Said ibn Amir, reportedly, began to pass out, from time to time, whenever reminded of the prayer. 

During his days in the Caliphate, Saiyidina Omar رضي الله عنه - heard about Said’s condition and asked him whether he was suffering from any illness. “From no illness do I suffer”, said Said; “except I was present during Kubayb’s execution and happened to hear his prayer. And by Allah, whenever I hark back on it, I suddenly begin to lose all consciousness!” (6)

The Expedition Of Al-Raji from various Views of  Scholars

Some men from the clans of Adal and Qarah came to Rasulullahﷺ in Madinah, requesting Rasulullahﷺ to send some of his men to their tribes, to learn more about Islam. When the Muslims were on their way, near a place called al-Raji they got betrayed and got ambushed by the Banu Lihyan tribe. All the Muslims were killed.

Historical reports

Kitab Al-Tabaqat Al-Kabir – Ibn Sa’d:

“SARRIYAH OF MARTHAD IBN ABI MARTHAD رضي الله عنه 

Then (occurred) the sariyyah of Marthad Ibn Abi Marthad al-Ghanawi 

رضي الله عنه  towards al-Raji in Safar after the commencement of the thirty-sixth month from the hijrah of the Apostle of Allah.

 A group of the Adal and al-Qarah, who were connected with al-Hun Ibn Khuzaymah, came to Rasulullahﷺ, and said: O Apostle of Allah! There is Islam in us (i.e. has been introduced among us) so send some of your Companions to teach us al-Qur’an and make us understand it and instruct us in the laws of Islam. The Apostle of Allah sent a party of ten persons

  (1) Asim Ibn Thabit Ibn al-Aqlah رضي الله عنه 

  (2) Marthad Ibn Abi Marthad,رضي الله عنه 

  (3) Abd Allah Ibn Tariq, رضي الله عنه 

  (4) Khubayb Ibn Adi,رضي الله عنه  

  (5) Zayd Ibn al-Dathinah, رضي الله عنه 

  (6) Khalid Ibn Abi al-Bukayr, رضي الله عنه 

  (7) Mu’attib Ibn Ibayd, uterine brother of Abd Allah Ibn Tariq, رضي الله عنه both (the brothers) belonged to the Balli tribe and were allies of Banu Zafar. 

Rasulullahﷺ appointed Asim Ibn Thabitرضي الله عنه as their leader, and another narrator said: (He appointed) Marthad Ibn Abi Marthad.رضي الله عنه 

They set out and reached al-Raji which is a spring of Hudhayl on the way to al-Hadah. Al-Hadah is seven miles from it (al-Raji) and seven miles from Usfan. They (Adal and al-Qarah) behaved treacherously to them and sought the help of Hudhayl against them (Muslims). Banu Lihyan marched against them…” [1]

Ibn Ishaq:

“THE DAY OF AL-RAJI, A.H. 3

… They said that some of them had already accepted Islam and they asked him to send some of his companions to instruct them in religion and teach them to read the Quran and to teach them the laws of Islam. Rasulullahﷺ sent the following 9 of his companions:

 

• Marthad b. Abu Marthad al-Ghanawi,  رضي الله عنه  ally of Hamza;
•  Khalid b. al-Bukayr al-Laythi, رضي الله عنه 
•  Adiy b. Ka’b;
•  Asim b. Thabit b. Abu-Aqlah, رضي الله عنه 
•  Amr b. Auf b. Malik b. al-Aus;  رضي الله عنه 
• Khubayb bin. Adiy, رضي الله عنه 
• Jahjaba  Kulfa b. Amr b. Zurayq b. Abdu Haritha b. Malik b. Ghadb b. Jusham b. al-Kazraj; رضي الله عنه 
• Abdullah b. Tariq, رضي الله عنه 
• Zafar b. al-Khazraj b. Amr b. Malik b. al-Aus. رضي الله عنه 

Rasulullahﷺ put Marthad in command of them and the band got as far as al-Raji, a watering place of Hudhayl in a district of the Hijaz at the upper part of al-Had’a. There they betrayed them and summoned Hudhayl against them. 

While they were off their guard sitting with their baggage suddenly they were set upon by men with swords in their hands, so they took their swords to fight them, but the men said that it was not their intention to kill them; they wanted to get something for them from the people of Makkah. They swore by God that they would not kill them.” [2]

Al-Tabari:

“For the story of how a group of men from the clans of Adal and al-Qarah came to Rasulullahﷺ  in Madinah. in A. H. 4 and asked for me to instruct them in Islam and how, after Rasulullahﷺ  had sent 9 men back with them (including Khubayb b. Adi), they betrayed the six to the pro-Makkan Lihyan sub-tribe of Hudhayl (which had a vendetta against the Muslims) at the watering place of al-Raji…” [3]

 Scholars

Shaykh Allamah Shibli Nomani:

“SIRYA RAJI

At about the same time some men belonging to the tribe of Adul and the Qara approached Rasulullahﷺ  with a request to send men to instruct their tribesmen in the Islamic ways as they had come under Islam. Rasulullahﷺ  sent out nine persons whose leader was Asim Ibn Thabit.

When they reached Raji, place midway between Usfan and Makkah, these treacherous fellows betrayed the Muslims and prompted the Banu Lahyan to kill them all. The Banu Lahyan pursued them with two hundred tribesmen, half of whom were bowmen. The foe had nearly overtaken the Muslims, when they tried to escape by ascending on to a mound.

The bowmen asked them to come down and promised protection. ‘I do not want to protection of an infidel’, replied Asim. Then addressing God he prayed to Him to let His Prophet know of all that. In short Asim, with seven others, put up a good fight till all of them were killed. (The Quraish sent a party of men to fetch them a piece of flesh from Asim’s body so that he might be identified. But God would not allow such a disgraceful desecration of a Muslim martyr.

Bees swarmed over the dead body, and the men sent by the Quraish had to return unsuccessful. Three of the Muslims, two of whom were Khubaib and Zaid, did not distrust the words of the infidels, and came down from the mound. The infidels played false and had them bound. They were later on sold as slaves in Makkah. In the battle of Uhud, Khubaib had killed Harith Ibn Amir; so the sons of Harith purchased him with a view to killing him in revenge. For a few days he stayed at their house. One day he happened to be playing with the granddaughter of Harith, while he had a knife in his hand. Accidently the mother of the child came up. The sight of a naked knife in the hand of Khubaib sent through her body a shudder of fear. ‘Did you think’, said Khubaib, ‘I would slaughter your child with this knife. No that is not our way.’

The members of Harith’s family took him outside the precincts of Harm and wanted to slay him.

He asked for permission to offer rak’at of prayer. The murderers allowed him this much respite. He offered two rak’at and then said, ‘I had a mind to continue my prayers much longer, but you might perhaps think I was afraid of death.’

Then he recited the following couplet:

‘When I am to be slain for embracing Islam, I care not in what manner I shall be slain. All this is for the sake of Allahﷻ and if He wills He will shower His blessings on the severed pieces of my body.’

(It has since then been customary that whosoever is condemned to death is allowed to offer two rak’at of prayer before being executed and it is considered commendable .

The second man was Zaid, whom Safwan Ibn Mu’awiya had purchased with the intention of killing him. All the dignitaries of the Quraish assembled to witness his slaughter; and Abu Sufyan was one of them. When the executioner eased his sword, Abu Sufyan said,

‘Tell us the truth, if Muhammad were slain in your place, would you not think it lucky for yourself.’ ‘By God’, retorted Zaid, ‘I would sooner give up this life than see a single thorn prick the foot of the Messenger of Allah.’

This said, Nistas, the slave of Safwan struck his head off.” [4]

 

Hajjah Amina Adil:

“THE DAY OF RAJI"

The same year some men from the lesser tribes of Adal and al-Qara came to   saying, We have accepted Islam and are therefore in need of some instruction. Please send us some people who can teach us what we need to know of Islam.’ Rasulullahﷺ  sent Asim b. Thabit b. Abu-Aqlah, رضي الله عنه  of Aws back with them, together with fourteen companions.

When they had reached a watering-place called Raji between Asfan and Makkah, the hypocrites of the tribe of Hudhail made plain the treacherous villainy within their hearts, and betrayed them by summoning the other branches of Hudhail for support against them. When the Bani Lihyana of Hudhail received this call, they sent one-hundred archers and two-hundred warriors to lie in wait for the Muslims.

The Muslims realized the situation and immediately sought refuge behind a mountain. The unbelievers surrounded the mountain and called out,

‘If you give yourselves up, you may get away with your lives, otherwise we shall kill you.’ The Muslims answered,

‘We are Muslims and we are disciples of Muhammad, Rasulullahﷺ . We will never accept quarter from an unbeliever.’

Asim b. Thabit b. Abu-Aqlah, رضي الله عنه  raised his hands and prayed to the Lord, his heart burning within him, ‘Oh Allah, I have only one request, and that is that You should make known to your beloved Rasulullahﷺ, the plight of this handful of believers, that is all I would pray for at this moment.’ For these great Sahabah  (companions) it was of the utmost importance that the Beloved of Allah, Rasulullahﷺ be satisfied and pleased with them, more so even than attaining the everlasting peace and bliss of Paradise. 

The station of these Sahabah (companions)was that of soldiers of Love, and Love means giving pleasure to the beloved; the Lover desiring the pleasure of his Beloved strives neither glory nor for abasement. Therefore, Asim b. Thabit b. Abu-Aqlah, رضي الله عنه  prayed to Allahﷻ to make known to Rasulullahﷺ  that they went gladly to receive martyrdom for the cause of Islam.

‘Through the means of Your Power make it known to him,’ he prayed, and his prayer was accepted. As he was dying a martyr, Allahﷻ showed to His Holy Rasulullahﷺ through spiritual communication that he had gone to the Presence of Allahﷻ along with his Companions. Also, he learned that two of the Muslims had been captured, Khubayb of Aws and Zayd of Khazraj. Rasulullahﷺ informed his Companions of this without having left Madinah.

The unbelievers sent out some men to bring a part of Asim b. Thabit b. Abu-Aqlah, رضي الله عنه  dead body, (his skull, as at Uhud he had killed two of the standard-bearers of Quraysh whereupon their mother had sworn she would drink wine from his skull), but as he was dying, Asim b. Thabit b. Abu-Aqlah, رضي الله عنه  had made yet another supplication to Allahﷻ:

"O Allahﷻ, do not let the enemy touch my dead body.’ The word of this great Lover of the Divine caused a great swarm of bees to appear on the material plane and set about his body so that the men sent by the idolaters could not approach from the density of that insect and had to turn back".

As for the two captives, they were bound and brought back to Mecca and sold there. Khubayb bin Adiy  رضي الله عنه  was bought by the sons of Harith bin Amr whom he had killed in the Battle of Uhud, who sought to avenge their father’s death. At one point during his imprisonment Khubayb bin Adiy  رضي الله عنه  called for a razor with which to clean himself before he was to die. The wife of Harith bin Amr saw him. Then she noticed that the three-year old grandson of Harith bin Amir was playing close by. The woman began to scream with fright, saying, ‘Now he will kill that child, he knows you intend to kill him, he will avenge himself on that child.’ 

"But Khubayb bin Adiy  رضي الله عنه  answered her, ‘Don’t worry, have no fear, for we are of those who have sat with Muhammad and taken our lessons from the Holy Qur’an. We are believers of him who is a mercy for the worlds. Feelings of revenge, have no place with us, nor are we of those who act on the impulse of their egotistic drives, we will raise the word against a man only in the name of Allah".’” [5]

Bashīr Aḥmad M.A.:

“Treachery of the Disbelievers and the Incident of Rajī‘ – Ṣafar 4 A.H 

These were days of grave danger for the Muslims and Rasulullahﷺ was receiving horrific news from all four ends. However, the greatest danger posed to Rasulullahﷺ was from the Quraish of Makkah, who had grown very bold and daring due to the battle of Uḥud. Perceiving this threat, in the month of Ṣafar 4 A.H., Rasulullahﷺ assembled a party of ten Companions, appointed ‘Asim b. Thabit b. Abu-Aqlah, رضي الله عنه  as their Amir and ordered them to secretly go towards Makkah and obtain intelligence with regards to the Quraish, and then inform him about their plans and motives  

However, this party had not yet departed, when a few people from the tribes of ‘Aḍal and Qārah presented themselves before Rasulullahﷺ, and said that many people from among their tribes were inclined towards Islam and that Rasulullahﷺ should send a few men with them, who could convert them to Islam and educate them. Rasulullahﷺ was happy to hear their request and the same party which had been assembled for the reconnaissance mission was sent off with them instead. 

However, in actuality, as was later discovered, these people were liars and had come to Madinah upon the incitement of the Bana Laḥyan, who sought revenge for the execution of their chief, Sufyan bin Khalid, and had thus contrived the plan that when the Muslims come out of Madinah on this pretense, they would attack them. In lieu of this service, the Banū Laḥyān promised the people of ‘Aḍal and Qarah a hefty reward of many camels. 

When the treacherous people of ‘Adal and Qarah reached between ‘Asfan and Makkah, they secretly sent word to the Banu Laḥyan that the Muslims were accompanying them and that they should come as well. Upon this, 200 young men from the Banu Laḥyan, 100 of whom were archers, set forth in pursuit of the Muslims, and subdued them at a place known as Raji‘. But how could 10 men compete against 200 warriors? 

The Muslims, however, had not been taught to throw in their arms. The Companions immediately ascended to a nearby hillock and prepared for battle. The disbelievers, who did not consider deception as being reprehensible, called out to them and said, “Come down from the mountain, we give you a firm promise that we shall not kill you.” ‘Asim b. Thabit b. Abu-Aqlah, رضي الله عنه responded, “We have no confidence whatsoever in your treaties and agreements. We cannot descend on your guarantee.” Then, he raised his head towards the heaven and said, 

“O God! You are witnessing our state. Do convey knowledge of our condition to Your Messenger.” 

Hence, ‘Asim b. Thabit b. Abu-Aqlah, رضي الله عنه and his Companions stood and fought and were finally martyred in battle. When seven Companions had been put to death, and only Khubayb bin ‘Adiyy رضي الله عنه, Zaid bin Dathinah رضي الله عنه, and one other Companion were left, the disbelievers whose actual desire was to capture these people alive, called out again and said, “There is still time. Come down and we promise not to cause you any harm.” This time, these innocent Muslims fell into their trap and descended.

However, as soon as they stepped down, the disbelievers tied them with the strings of their arrow bows. Upon this, the Companion of Khubayb bin ‘Adiyy رضي الله and Zaid bin Dathinah رضي الله عنه, , whose name has been recorded in history as being ‘Abdullah bin Ṭariq"رضي الله عنه, could not restrain himself and called out, “This is your first breach of agreement and who knows what you shall do hereafter,” and ‘Abdullah bin Ṭariq" refused to continue along with them. For some distance, the disbelievers dragged ‘‘Abdullah bin Ṭariq"رضي الله  along, beating and assaulting him, and then killed him and left him for dead. Moreover, now that there revenge had been sought, in order to please the Quraish, and also in the greed of money, they took Khubayb bin ‘Adiyy رضي الله and Zaid bin Dathinah رضي الله عنه and made way to Makkah; upon reaching there, they sold both of them to the Quraish.  

As such, Khubayb bin ‘Adiyy رضي الله was purchased by the sons of Ḥarith bin ‘Amir bin Naufal, because Khubayb bin ‘Adiyy رضي الله  had slain Ḥarith in the battle of Badr and Zaid bin Dathinah رضي الله عنه  was purchased by Ṣafwan bin Umayyah. These two Companions were still in a state of captivity when one day Khubayb bin ‘Adiyy رضي الله عنه  asked the daughter of Ḥarith if he could be given a razor for his own personal use, and she gave him one. 

When Khubayb bin ‘Adiyy رضي الله عنه was holding this razor, a small child of the daughter of Ḥarith happened to come over to Khubayb bin ‘Adiyy رضي الله عنه  playing here and there; and he placed him on his thigh. When the mother saw that Khubayb bin ‘Adiyy رضي الله عنه  was holding a razor in his hand and her child was sitting on his thigh, she began to tremble and her face turned pale in fear. When Khubayb bin ‘Adiyy رضي الله عنه saw her, he understood that she was fearful and said;

 

“Do you think that I will kill this child? Do not think this. God-Willing, I shall never commit such an act.” 

Upon hearing these words, the faded countenance of the mother lit up. This lady was so deeply influenced by the high moral character of Khubayb bin ‘Adiyy رضي الله عنه ه that afterwards, she would always say;

 “I have never seen a prisoner as good as Khubaib.” She would also say, “On one occasion, I saw a bunch of grapes in the hand of Khubaib and he was picking grapes one by one and eating them, although there was no sign of grapes in Makkah during those days and Khubaib was shackled in strong iron chains.”

 She says,

“I believe that these were heavenly provisions which would come to Khubaib.” 

However, before the heartfelt enmity of the Quraish, emotions of mercy and justice were out of the question. As such, it had not been many days when the people of the Banū Al-Ḥārith and other chieftains of the Quraish took Khubayb bin ‘Adiyy رضي الله عنه   to an open field in order to execute him and celebrate his death. When Khubayb bin ‘Adiyy رضي الله عنه  perceived the fragrance of martyrdom, he implored the Quraish to allow him an opportunity to offer two Rak‘at of Ṣalat before his death. The Quraish, who perhaps desired to make the Islamic worship a part of this spectacle, granted him permission.  

Khubayb bin ‘Adiyy رضي الله عنه   offered two Rakat of Ṣalat with great attention and concentration. After completing his Ṣalat, he said to the Quraish, 

“I desired to prolong my Ṣalat even more, but then I thought that you may assume that I am prolonging my Ṣalat with the intention of deferring death.” 

Then, reciting the following couplets, Khubayb bin ‘Adiyy رضي الله عنه   leaned forward: 

“When I am being martyred in the cause of Islam as a Muslim, I care not as to which flank I fall upon after being martyred, all of this is for the sake of Allahﷻ;And if my Allahﷻ so wills, He shall bless my every severed limb.” 

The last words of these couplets were perhaps still echoing from the tongue of Khubayb bin ‘Adiyy رضي الله عنه when ‘Uqbah bin Ḥarith stepped forward and this lover of  Rasulullahﷺ was mixed to dust.

In another narration it is related that the Quraish hung Khubayb bin ‘Adiyy رضي الله عنه  to the branch of a tree and then murdered him by repeatedly piercing him with lances. An individual by the name of Sa‘id bin ‘Amir was also among the crowd. Afterwards, he become Muslim and even until the reign of the Khilafat of Saiyidina Umar Ibn al Khattab رضي الله عنه , whenever he would remember the incident of Khubayb, he would be overtaken by a state of swoon. To the other side, Ṣafwan bin Umayyah took his prisoner Zaid bin Dathinah رضي الله عنه outside the Ḥaram. 

A crowd consisting of the chieftains of Makkah accompanied him. Upon reaching outside the Ḥaram, Ṣafwan ordered his slave Nasṭas to execute Zaid bin Dathinah رضي الله عنه . Nasṭas stepped forward and raised his sword. At this instance, Abu Sufyān bin Ḥarb, the chieftain of Makkah who was also among the spectators stepped forward and addressed Zaid bin Dathinah رضي الله عنه  saying, “Tell the truth, does your heart not desire that on this instance, in your stead Muḥammad was in our hands, and we would execute him while you would be spared to spend days of joy with your family?” 

The eyes of Zaid bin Dathinah رضي الله عنه  began to gorge with blood in rage and he furiously retorted; 

“Abu Sufyan! What nonsense do you utter? By God! I would not even prefer that in lieu of me being spared a thorn were to prick the foot of the Messenger of Allah!”

Abu Sufyan uncontrollably proclaimed, “By God, I have never seen any individual love another person as much as the Companions of Muḥammad love Muḥammad .” After this, Nasṭas martyred Zaid bin Dathinah رضي الله عنه . In the context of this very incident of Raji‘, a narration has been related that when the Quraish received news that ‘Aṣim bin Thabit رضي الله عنه  was also among those who had been martyred at Raji‘ at the hands of the Banu Laḥyan, since ‘Aṣim bin Thabit رضي الله عنه  had slain a principal chieftain of the Quraish, they especially sent some men towards Raji‘, and emphatically instructed them to return with the head of ‘Aṣim bin Thabit رضي الله عنه  or another part of his body, so that they could be put to rest and their thirst for revenge could be quenched. It is related in another narration that the mother of the person whom ‘Aṣim bin Thabit رضي الله عنه  had slain had vowed that she would drink alcohol in the skull of her son’s killer.

 

However, the power of  Allahﷻ was such that when these people arrived there, lo and behold, they found swarms of hornets and male honey bees resting upon the body of Aṣim bin Thabit رضي الله عنه  and they just would not budge. These people tried their level best to send off these hornets and bees, but no attempt proved successful. Finally, with no other choice, they returned frustrated and unsuccessful. 

Soon after, a storm of rain came and took the body of ‘Aṣim elsewhere. It is written that upon accepting Islam, ‘Aṣim bin Thabit رضي الله عنه  vowed that he would completely abstain from anything that was polytheistic, to the extent that he would not even touch an idolator.

When Saiyidina Umar Ibn al Khattab رضي الله عنه was informed of his martyrdom and of this occurrence in particular, he said; 

“Look how beautifully  Allahﷻ guards the emotions of his beloved servants.  Allahﷻ fulfilled the vowed of Aṣim bin Thabit رضي الله عنه even after his demise and safeguarded him from the touch of idolators.” 

The grief which Rasulullahﷺ and his Companions would have felt as a result of the incident of Raji‘ is obvious. However, before this tragic news could reach Madinah, another incident took place. Hence, before we comment on the incident of Raji‘, it is necessary to mention this incident, because both these occurrences were similar in nature, and Rasulullahﷺ received news of them at the same time as well.” [6]

References:

[1] Kitab Al-Tabaqat Al-Kabir by Ibn Sa’d, page 66 – 68
[2] Ibn Ishaq’s Sirat Rasul Allah – The Life of Muhammad Translated by A. Guillaume, page 426
[3] The History of al-Tabari – The Victory of Islam: Muhammad at Medina [Michael Fishbein – Translator], volume 8, page 16, footnote 84
[4] Sirat -un- Nabi [Sallallahu Alaihi Wasallam] By Shaykh Allamah Shibli Nomani (r.a) – Volume 2, page 79 – 81
[5] Muhammad, the Messenger of Islam: His Life & Prophecy By Hajjah Amina Adil, page 358 – 359
[6] The Life & Character of the Seal of Prophets (Sirat Khatamun-Nabiyyiin) By Mirza Bashir Aḥmad M.A., volume 2, pages 362 – 365

(1) (Bukhari, Jihad, 170; Maghazi, 10, 28; Waqidi, I, 354-363)

(2)(Ibn Hisham, III, 16)

(3) Source: Osman Nuri Topbaş, The Prophet Muhammed Mustafa the Elect II, 

(4)(Bukhari, Jihad, 170; Maghazi, 10, 28; Waqidi, I, 354-363)

(5) (Waqidi, I, 361-362)

(6)(Waqidi, I, 359-360)

(7)(Waqidi, I, 360; Ibn Sad, II, 56)

(8)(al-Fajr, 27-30) (Qurtubi, XX, 58; Alusi, XXX, 133)

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