The Firsts (Sahaba Stories) | The Forerunners of Islam
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Life of the Prophet (seerah)
Khawla Bint Hakim & Uthman Ibn Madhun: The Righteous Couple | The Firsts
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Life of the Prophet (seerah)
Al-Shifa bint Abdullah (ra): The Healer and Scholar | The Firsts Shorts
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Life of the Prophet (seerah)
Shurahbil Ibn Hasana (ra): The Scribe and Commander | The Firsts Shorts
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Life of the Prophet (seerah)
Khalid ibn al-Walid (ra): The Legendary Military General | The Firsts
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Life of the Prophet (seerah)
Amr ibn al-As (ra): His Wicked Father and “Better” Brother | The Firsts
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Life of the Prophet (seerah)
Tulayha ibn Khuwaylid (ra): From False Prophet to Shaheed | The Firsts
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Life of the Prophet (seerah)
Zayd ibn al-Khattab (ra): The Quiet Brother of Omar (ra) | The Firsts
Khubayb ibn Addiy (ra): A Prisoner of Many Miracles | The Firsts
Khubayb (ra) is a man of many tragic firsts in Islam. But his story is also filled with many lessons of perseverance, ethics, and sincerity even in the midst of desperation. And for that Allah would bestow miracles upon him that no other companion would encounter.
The Firsts is a weekly video series that chronicles the lives of the Sahaba (the companions of the Prophet ﷺ) during and after the time of the Prophet ﷺ.
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Transcript
This transcript was auto-generated using AI and may contain misspellings. As-salamu alaykum wa rahmatullahi wa barakatuhu. Audhu billahi min ash-shaytani r-rajim. Bismillah ar-Rahman ar-Rahim. Alhamdulillahi rabbil alameen. Wa la'ulwani illa AAala al-dhalimeen. Wa al-'aqibatu lil-muttaqeen. Allahumma salli wa sallim wa barak ala abdika wa rasulika Muhammadin salallahu alayhi wa sallam wa ala alihi wa sahbihi wa sallim tasliman kathira. Dear brothers and sisters, inshallah ta'ala tonight we are going to be speaking about one of my favorite companions from the Prophet salallahu alayhi wa sallam in terms of the uniqueness of his story. And when I say it's a unique story, this is the companion who checks the box of many of the firsts. Many of the firsts would happen to him, radhiAllahu ta'ala anhu, in terms of the tragedy but also the miracles that Allah subhanahu wa ta'ala would show through his story. And it is framed within, as I said last week, what I think is probably one of the least covered and emphasized yet most painful moments in the Seerah of the Prophet salallahu alayhi wa sallam which is the tragedy of Al-Rajee' and Bi'r Ma'una together. The two tragedies of Al-Rajee' and Bi'r Ma'una where you had more people killed than Uhud, right after Uhud, massacred, unsuspecting, ambushed against all of the ethics of battle, killed. And subhanAllah, with each one of these people, you have a story. Now, last week we talked about Asim ibn Thabit, radhiAllahu ta'ala anhu. And tonight we're going to talk about Khubayb ibn Adi, ibn Malik, ibn Amir, radhiAllahu ta'ala anhu. Now, before I get to why we're going to really focus and emphasize Khubayb, I wanted to, subhanAllah, just point out something that's really interesting.
The name Khubayb, in the Arabic language, is the tasgheer of Khabbab. It is the smaller version of Khabbab, literally small Khabbab. And if you read in the story of the muhajireen, you probably will not find a man who was tortured consistently worse than Khubayb ibn Arat, radhiAllahu ta'ala anhu. Khubayb and Bilal, their names are inseparable from one another because of the torture. And just to remind you, Khubayb, radhiAllahu anhu, was the one who was taken as a prisoner. And the woman used to put burning hot coal on the back of his head and let it run down his back. And it burned all of the skin off of his back, radhiAllahu ta'ala anhu. And in Mecca, you would, for an extended period of time, hear this man screaming in the streets of Mecca, as Allah Subh'anaHu Wa Ta-A'la tested him in the early days of Islam. Probably, again, the most tortured man in Mecca, radhiAllahu ta'ala anhu. And Khubayb, radhiAllahu anhu, from the Ansar, little Khabbab, will be tortured in an unprecedented way, radhiAllahu ta'ala anhu. And there are miracles to both of them. So it's interesting that even later on, Khubayb, the son of Abdullah ibn Zubayr, has a story very similar to them. Khubayb represents a figure in history of someone who is persecuted for standing for the truth, radhiAllahu ta'ala anhu. Now, last week, we spoke about Asim ibn Thabit, radhiAllahu anhu. And inshaAllah ta'ala, tonight, we're going to hone in on Khubayb. And Khubayb is from the tribe of Banu Amr ibn Auf, from Al-Aws. Those of you that remember, we talked about, I believe it was right after or right before Jabir ibn Abdullah, we talked about the history of Quba. So Masjid Quba was basically occupied by Banu Amr ibn Auf. This was their area, the area of Quba.
So he's from those original Ansar that received the Prophet ﷺ in Quba and cared for him ﷺ. So we kind of talked about the tribe of Jabir and where Qiblatayn is and Banu Salim ibn Auf where Masjid al-Jumu'ah is. So think about Masjid al-Quba. He's in that original hosting tribe of the Prophet ﷺ that brought the Prophet ﷺ into Medina and that gave the Prophet ﷺ everything right away. And he also is one of the Badriyun. He's one of the people of Badr, which in and of itself is a lofty title, radhiAllahu ta'ala anhu. And he's one of those who was with the Prophet ﷺ through and through in Uhud. So there's a similarity already between him and Asib ibn Thabit that he's one of the Ansar that stayed the course with the Prophet ﷺ in the Battle of Uhud. Now, if you look back at the names, if you wouldn't mind putting the names back on the screen, we talked about this incident in al-Raj'ir where you had this ambush of six of the companions of the Prophet ﷺ. So we mentioned, and I can't see the screen, but the top three, I believe should be the top three, were those who did not come down from the, that did not come down when they were ambushed in al-Raj'ir. So these three were killed, radhiAllahu ta'ala anhu, right? And as we said, it was kind of a quick decision that they had to make. You have three companions that basically said, let's hunker down and let's fight. You had three companions that submitted themselves thinking that maybe there would be a way out for them. And the people that had captured them or that had found them in al-Raj'ir gave them all sorts of assurances that if you come down, you will not be harmed. If you come down, you will not be harmed.
So the top three, Asim ibn Thabit, Marthad ibn Abi Marthad, who I might talk about in khutbat al-Jumu'ah, Khalid ibn Bukair, these three were martyred in that incident, in the ambush. Then you have the three that came down. So Asim kind of represents the three that stayed, and Asim fought until the end, radhiAllahu anhu, and Allah ﷻ spared his body in a miraculous way. As for Khubaib, Zayd ibn Dathina, and Abdullah ibn Tariq, they came down. And this is where the story kind of continues. And if you actually look at this picture, can you put up al-Raj'ir, a picture of the well of al-Raj'ir? As we said, all of these battles, all of these incidents are named after a well. This is actually a picture of the well of al-Raj'ir. So this is exactly where the incident took place, in those hills right behind the well of al-Raj'ir. When they came down to the captors, Zayd and Khubaib and Abdullah ibn Tariq were immediately taken into chains. And the way that they were dealt with represented a very different spirit from what they were called down to. So when they were captured, their captor said to them, listen, we're really not interested in mistreating you guys. We're just doing this to get some money out of you, maybe take you to Mecca, maybe invoke some sort of a prisoner exchange, get something out of you. But if you come down, we won't hurt you. But the way that they grabbed them, the aggression with which they started to chain them, Abdullah ibn Tariq radiAllahu ta'ala anhum, he said, هذا أول الغضر. هذا أول الغضر. This is the first sign of deception, that they're lying to us. They intend to treat us in the worst way possible. And so as they were grabbing Abdullah ibn Tariq radiAllahu ta'ala anhum, he grabbed his sword and he started to fight back and they killed him radiAllahu ta'ala anhum. So he actually was killed around al-Raji' as well.
And that leaves now just two prisoners that will go back to Mecca. And that is Khubaib ibn Adi radiAllahu ta'ala anhum and Zayd ibn Dathina radiAllahu ta'ala anhum. Now there is a thing that Khubaib and Zayd share in common, which is that both of them were a part of Badr and both of them had a bounty on them because of Badr. Now remember the women that came at Uhud that were beating the drums were coming for their deceased ones from Badr. They wanted revenge for the leaders in Badr. As for Khubaib radiAllahu ta'ala anhum, Khubaib radiAllahu ta'ala anhum was the one who killed al-Harith ibn Amr. Al-Harith ibn Amr was one of the chieftains of Quraysh. And because Khubaib radiAllahu anhum killed him in the battle of Badr, they came to Uhud hoping, his family came to Uhud hoping to get revenge on him. And now they have a bounty on his head. Not like the one that Asim ibn Thabit radiAllahu anhu had, which was the hundred camels. The same reward that they had for the Prophet ﷺ. So that was the highest bounty was on Asim ibn Thabit. But still the family of al-Harith ibn Amr wanted Khubaib radiAllahu ta'ala anhum. As for Zayd ibn Dathina, he was part of the killing of Umayyah. Safwan ibn Umayyah wanted Zayd ibn Dathina. So both of them are wanted in Mecca and they've been caught in this incidence. And so these Hudaylis will take them to Mecca now and basically take them to the highest bidder, which is going to be the family of each one of those that were killed in this situation. So Safwan ibn Umayyah, he purchased Zayd ibn Dathina into slavery and marked him for execution. Zayd ibn Dathina radiAllahu ta'ala anhu is going to be executed in this incidence. As for Khubaib radiAllahu ta'ala anhu,
he was purchased by a man by the name of, and this is just for those who want to take notes, a man by the name of Hujair ibn Abi Ihab. And he was the brother, according to ibn Hajar radiAllahu ta'ala anhu, the brother of al-Harith ibn Amr from his mother. So they shared a mom, so he's his half-brother. So he took Khubaib radiAllahu ta'ala anhu and he gave him to the children of al-Harith, specifically al-Uqba ibn Harith. So al-Uqba ibn Harith is now going to have Khubaib in his possession radiAllahu ta'ala anhu and marks him for execution for his father. Now, this is the very interesting thing that talks about, you know, the hypocrisy of the people of Mecca. They had a very strange sense of rituals and ethics and how they observe the concept of sanctity. So if you remember last week, I said that the actual martyrdom of the Sahaba takes place in Safar. But their captivity actually happens in Muharram. And the Meccans did not want to execute them in a sacred month. And so they basically said, we will hold on to our prisoners until the month of Safar, which is not a sacred month, a sanctified month, and then we'll execute them then. And so they're going to be held as prisoners until the month of Safar, which is the month that we are in right now. So Khubaib radiAllahu ta'ala anhu's story continues. Now, Zayd ibn al-Dathina, we don't really have too much about his murder or his execution. We just know that he was executed also in the month of Safar in Tan'im radiAllahu ta'ala anhu. And some parts of the story of Khubaib get attributed to Zayd and vice versa. Right? But little bits and pieces here. But we really don't have an extended period or understanding of what's going to happen to him in his captivity.
As for Khubaib radiAllahu ta'ala anhu, his captivity is a longer captivity and one in which we get the first-hand narration from the person that was in charge of watching him. I told you there's going to be a plot twist with this story. Next week is going to be a hard lesson for some of you to digest because we're going to talk about the repentance of the murderers. The woman that was in charge of watching Khubaib radiAllahu ta'ala anhu was a woman by the name of Zaynab bint al-Harith radiAllahu ta'ala anhu. Zaynab bint al-Harith becomes Muslim later on. She's the daughter of al-Harith ibn Amr. So she is in charge of basically taking care of Khubaib, watching the prisoner until the time of execution comes, which is approximately for a month. And she is now going to narrate all of the miracles and as the ulama say, there is no companion that we find more miracles narrated about than Khubaib radiAllahu ta'ala anhu. And so the miracles start. So subhanAllah, I want you to imagine now, Khubaib is a prisoner in Mecca. He knows that he's been marked for execution and that his execution is in about a month's time. What's the first miracle or what's the first thing that Zaynab narrates about this incident with Khubaib or about this extended period of imprisonment of Khubaib radiAllahu ta'ala anhu? Well, first and foremost, Khubaib is the first prisoner in history to ask for halal meat. Now I want you to think about how relevant this is. SubhanAllah, you're in a desperate situation and what are you thinking about? What's really going through your mind? She said to him, do you have any requests? He said, do not bring me meat that's been slaughtered in the name of Allah tul Uzza. I don't want it, right? I'd rather starve than eat the meat that's been slaughtered in the name of your items.
So subhanAllah, you have a person who's observing a taqwa even in that type of a situation radiAllahu ta'ala anhu. So Zaynab says that's fair and basically she determines that, you know, she's going to serve him non-meat items because this prisoner is not going to eat meat. He's an interesting man. He's not going to eat the meat of the idols even if he has to starve and even in this situation. So she narrates the first miracle about him, radiAllahu ta'ala anhu. She says, I would come to him ورأيته يأكل من قطف عنب and I saw him and he had these grapes. And listen to how she describes these grapes. She says, wallahi those grapes were the size of human heads. You ever seen a grape as big as a human head? I have a pretty big head. Imagine a grape the size of my head, alright? And she had a bunch of grapes or he had a bunch of grapes radiAllahu ta'ala anhu with him and he was just sitting there eating these grapes. So the first thing is I've never seen grapes that big. How does Allah azzawajal describe the fruits of al-jannah by the way? SubhanAllah that they resemble just enough. هذا الذي رزقنا من قبل that these are things that we would recognize when we see the fruits of jannah. May Allah azzawajal make us from the people of jannah. Allahumma ameen. You'll see the fruits and you'll say, I know what that is. But it's not exactly the same. And when you bite into it, it's an entirely different thing. So she walks in and she sees Khubaib radiAllahu anhu and he's sitting in his prison cell, in his dungeon. And he's got these grapes, the size of human heads. And she says, وما بمكة يوم إذن ثمر And Mecca was not growing any fruits at that time. There was nowhere in Mecca that you could find grapes at that time. I had no idea where he's getting these grapes from. So first time she sees this, it kind of weirds her out. Then she comes back. And she sees them again. And she comes back. And she sees them again. And she comes back.
And she sees them again. SubhanAllah, the karamat of the awliya, the miracles of the righteous, always have a semblance to the miracles of the prophets before. Right? So it's building off of the miracles that we already know from before. And in this situation, Maryam alayhi as-salam, obviously, when Zakariya alayhi as-salam كلما دخل عليها زكريا المحراب وجد عندها رزقا قال يا مريم وأنا لك هذا قالت هو من عند الله Every time Zakariya would come, he'd find that Maryam alayhi as-salam had fruits out of season with her in Al-Aqsa. May Allah subhanahu wa ta'ala liberate it. And he would say, where are you getting this from? And she would say, this is from Allah. إِنَّ اللَّهَ يَرْزِقُ مَا يَشَاءُ بِغَيْرِ حِسَابٍ Allah azzawajal provides what he wants without any restriction. So Zainab is a mushrika at this time. She's a non-believer at this time. She doesn't really know what Islam is all about. She just knows that her father was killed by this man and that he's a prisoner and that we're going to execute him. So she says that eventually I asked him, where are you getting this from? He said, I'm not giving it to you. And she said that Khubaib radiallahu anhu looked to me and he said, إِنَّ رَبِّي يُطُعِمُنِي وَيُسْقِينِ My Lord feeds me and he gives me nourishment to drink from. That's the first thing Allah azzawajal provided for Khubaib radiallahu anhu while he was a prisoner in Mecca. Rizq from him, sustenance from him. The first miracle. The second thing that happens, Khubaib radiallahu anhu as it's getting closer to the time of the execution. He says to Zaynab bint al-Harith, he says, can I have a razor? Now back then the razors are actual razors, right? And she said, why? He said, I want to groom myself لِلِقَاءِ رَبِّي
for my meeting with my Lord, right? So whether when a person is going in Ihram or when a person is about to die, I want to groom myself for my meeting with Allah subhanahu wa'ta'ala. So Zaynab radiallahu anha, she gives him the razor. And Khubaib radiallahu anhu takes the razor. He grooms himself and then Zaynab narrates, she says that I was busy tending to some things in the home and she said I had a little baby. And she said, I lost sight of my baby. And basically the dungeons back then are pits in the homes, right? They're somewhere there. I lost sight of my baby. And then I thought to myself, the nightmare would be what? That the prisoner got a hold of the baby. So subhanAllah, she says, I entered upon Khubaib. And this is the exact image she gives. She says, my son was sitting on his lap on one side and he had the razor in his hand on the other side. I want you to think about that, right? So what does she say? She says, I gasped. Like, he's going to kill my son, right? Why wouldn't he kill my baby? Why wouldn't he at least leverage the baby to get himself out of the situation, right? I mean, it wouldn't be looked down upon, at least if he says, you want your baby safe? I've got your baby. I've got the razor. Then you need to free me from captivity. But what does she say? She says that he looked at me. He's holding the razor. He's holding the baby. And he said, تخشين أن أقتله? You think I'm going to kill him? We're not like that. We, the followers of Muhammad ﷺ are not like that. Which is another lesson, subhanAllah, that, you know, even in these situations, look, these people have just been betrayed. They've been ambushed.
They were not marked even by pagan Arab standards as combatants. He just saw his friends killed in the nastiest of ways. He's been betrayed now like three times in a row. And he has a situation where he could leverage to get himself out of that. And he chooses what? The high road. And this is a sign that when you are مظلوم, you don't become a ظالم. When you are wronged, don't become one who wrongs. Many times a person can be oppressed and then they become an oppressor. And they justify that in their minds by what? Well, I'm being wronged, so I'm going to wrong someone else now. Or I'm going to wrong that person. I'm going to take it back out on them. And that's when Muslims start to lose their ethics as well, when they lose the moral high ground. Right? So خُبَيب رضي الله عنه, he says that we're not like that. We don't kill children. I'm not going to utilize this situation. So خُبَيب رضي الله عنه puts the razor down, takes the baby, hands the baby back to her. And she was shocked. Now you would think if these were decent people on the other side, they'd show mercy on خُبَيب رضي الله عنه. Right? Absolutely not. It changes nothing for the captors, but it demonstrates the consistency of the captive. And Zaynab bint al-Harith, who would go on to narrate all of her life with خُبَيب in this regard, she says, وَاللَّهِ, and actually كان تقول, so she used to repeat this. She said, وَاللَّهِ, مَا رَأَيْتُ أَسِيرًا قَطْ خَيْرًا مِنْ خُبَيبٍ I swear by Allah, I've never seen a prisoner in my life better than خُبَيب رضي الله عنه. Like, what a man. SubhanAllah. First, Allah عز و جل is providing for him this رِزْق from السَّماء, this sustenance from the heavens. Now, he doesn't take advantage of the situation where he could easily hold that child and use that child to ransom himself out of that situation.
As time goes on, the time of his execution nears رضي الله تعالى عنه, and they take him to the area of تنعيم. Now, if you're familiar with تنعيم, specifically مسجد عائشة رضي الله تعالى عنها, تنعيم is the closest area outside of the حرم. It's the closest area outside of the حرم, so when you want to do another عمرة or you want to retake your إحرام, you go to مسجد عائشة, right? It's one of the most popular spots there where people go to renew their intention to come back to the حرم, right? And the earliest picture, if you can put it up, that I could find of تنعيم was this one. This is the exact spot of the martyrdom of خبيب رضي الله تعالى عنه, and I want you to think once again about the mindset. These people would take their prisoners out to تنعيم to execute them because they didn't want to execute in the حرم, in the area of the حرم. So, you go there to renew your إحرام, they took خبيب there because they thought that it wasn't right to execute him in the sacred area. So, they waited for the sacred month to pass, and they took him right to تنعيم, where today مسجد عائشة stands, and they plotted to execute him in the worst way that is there. So, you leave the حرم for إحرام, they left it to basically crucify this man. And here in this area, you're going to have the first crucifixion in the history of Islam. The first crucifixion in the history of Islam. This was not a practice that was familiar to the Arabs. Now, obviously, subhanAllah, you think about how the Shaytan had played with the people of Mecca, who used to be an honorable people in so many ways, and now they're just bloodthirsty. Look at it, I mean, they're cutting out the liver of people, مُثِّلَ بِعَبْدِ اللَّهِ ابْنِ جَحْشِ.
They're making examples, mutilating people after their death, you know, talking about taking people's body parts. You have the woman who says, I want the head of عاصم to drink wine out of his skull. They really lost, subhanAllah, any type of ethics that they had, and any type of sense of dignity for their opponents. And so with Khubaib, they decided to crucify him, رضي الله عنه, in the full sense of the word, and make an example out of him. And so he's known as the first crucifixion in the history of Islam. So they put up the stake in Tan'im, and they hung Khubaib رضي الله عنه to be killed, and they decided to torture him for a long time to give him a slow and painful death. So subhanAllah, this man showed them Ihsan, and they wanted to make an example out of him. And his key torturers are two, Uqba ibn Harith and Abu Sufyan ibn Harb. Uqba being the son of Al-Harith and Abu Sufyan, of course, being the leader at that point, the de facto leader of Quraysh. And they started to take at him piece by piece, cut him, dehydrate him, whip him. And they wanted to break his spirit before they killed him. And so they say to him, تمنى, first and foremost, they say, make a wish. This is their idea of giving a person some sort of goodness, right? Make a wish. What's your last wish? So he said, دعوني أصلي ركعتين, let me pray two raka'as before I die. So they brought him down. They told him, go ahead. So he prayed two raka'as and he made it quick. Why do you think he made it quick?
What is it? He wanted to come back to Allah soon? Maybe so. That's a good guess. He didn't want them to think he's afraid of them. He came back to them. He prayed two raka'as and they were happy to see how quickly he prayed his two raka'as. So they thought to themselves, like, you know, clearly he didn't go into khushu' and those types of things. And he came to them and he said to them, لولا أن تروا أنما بي جزع من الموت لزت. He said, والله, if I did not think that you would think that I was afraid of death, that I was delaying my death by prolonging my two raka'as, I would have prayed a lot longer. But I didn't want to give you the pleasure of thinking that I was afraid of the shahada. So I made them quick so I could go back to my Lord quickly. And you would not get that pleasure. You would not think to yourselves that I'm delaying the inevitable. I'm ready to meet Allah. SubhanAllah, look at the determination, look at the iman, look at the yaqeen, look at the ihsan. Look at this man's certainty in his faith, even in this darkest moment. And he's looking around, there are 40 people around him and not a single person that's with him on his side. And this is what he says. رضي الله تعالى عنه. And Abu Huraira radiAllahu ta'ala anhu, who narrates one side of the hadith, He says, فكان خبيب هو الذي سن الركعتين لكل امرئ مسلم قتل صدرا. He said, Khubayb is the one who established the sunnah, because the Prophet ﷺ approved it, of a person who prays two raka'as at the time of their death. This becomes a tradition for any captive, for any person that is killed, and there are multiple examples in history, where their last wish is to pray two raka'as when they're about to be killed.
Multiple Muslim prisoners, even from the Sahaba, will establish now this practice. Khubayb radiAllahu anhu is the first. So he has that. Praying two raka'as, if you know that you're about to die, as a last act of devotion to Allah ﷻ. So they strung him back up. And I really want you to put yourself in that scene, because the irony is most of those people, those 40 people that were around, would become Muslim one day. And you see this one man being beaten, dripping with blood, and all he's doing is remembering Allah ﷻ. The dhikr is flowing from the mouth of Khubayb radiAllahu anhu. And so Abu Sufyan and Uqba ibn Harith want to make an example out of him again. They kind of lost the first bout here. The man wanted to pray two raka'as, and he looked them dead in the eye and said, I didn't want you to think that I was afraid of you. That I was afraid of death, so that's why I made them quick. So they said bring him down. Bring him down once again. And this time Khubayb radiAllahu anhu was tortured almost to a point of death. So he's barely alive at this point. He's missing parts of his body. He is bleeding profusely. He's barely there. And they ask him, they say to him, If you could be at home right now, SubhanAllah, look at the test of iman. This is a test of faith. This is not easy. If you could be at home right now, and have Muhammad ﷺ in your place, would you take it? See what they try to do? SubhanAllah, they want to get a word of kufr, because these people don't understand who they're killing. Right? It's what Abu Jahl, when he was on top of Sumayya radiAllahu ta'ala anha, you know, murdering her in the worst of ways, he doesn't get it. Why won't you people renounce Muhammad ﷺ? Why won't you curse him? We don't understand it.
Now put yourself in the fitna here. This is a fitna. The Prophet ﷺ, I guarded him, I defended him for the last three years, in the most difficult of circumstances. I got sent out on this mission. I was ambushed. My friends were killed. I was made a prisoner. My blood being crucified, and there's no one else around me. I mean, what's the big deal if I just say something? Maybe if I give them what they want, maybe if I say it, they'll leave me alone. They spared Ammar ibn Yasir radiAllahu ta'ala anhu, right? And Ammar was forgiven for what he said, to get himself out of the murder, out of the situation. Maybe if I just give them what they want, they will leave me alone. Hubaib radiAllahu ta'ala anhu could barely speak. And he says, I would rather be in this situation, than the Prophet ﷺ be pricked by a thorn. I'd rather be crucified in this way, than have Muhammad ﷺ pricked by a thorn. He said, these people loved Rasulullah ﷺ more than themselves. They proved it. Uqba and Abu Sufyan were shocked. They were besides themselves. What is it about the followers of Muhammad ﷺ? They just cannot be broken. And so they strung him up. And Abu Sufyan makes a comment to Uqba ibn al-Harith. He says, Wallahi ma ra'aytu mina al-nasi ahadan yuhibbu ahadan ka hubbi ashabi Muhammadin Muhammada. He said, I swear by Allah, I've never seen a people that love their leader, or love someone, the way that the followers of Muhammad ﷺ love Muhammad. We just don't understand. Why? Can't even get a word of dissatisfaction, a word of kufr out of him in those moments. And so they string him back up,
and they continue with the torture of Khubayb radiAllahu ta'ala anhu. And as Khubayb radiAllahu ta'ala anhu, is going through the worst moments of his torture, and it's nearing towards the end. And again, they left him out there for a long time. He recites this poetry. And the poetry, you have the shortest version, which is in al-Bukhari, and then you have the longer version, by Ibn Ishaq and Imam bin Kathir in Bidayah wa Nihaya. And I'm going to read the longer version, inshaAllah ta'ala. Because it's deeply profound, subhanAllah, how a man is thinking, even in these moments. He says, لَقَدْ جَمَّعَ الْأَحْزَابُ حَوْلِي وَأَلَّبُوا قَبَائِلَهُمْ وَاسْتَجْمَعُوا كُلَّ مَجْمَعِي وَكُلُّهُمْ مُبْدِي الْعَدَاوَةِ جَاهِدٌ عَلَيَّ لِأَنِّي فِي وَثَاقِي بِمَضْيَعِي وَقَدْ جَمَعُوا أَبْنَاءَهُمْ وَنِسَاءَهُمْ وَقِرِّبْتُ مِنْ جِذْعٍ طَوِيلٍ مُمَنَّعِي إِلَى اللَّهِ أَشْكُوا كُرْبَتِي بَعْدَ غُرْبَتِي وَمَا جَمَعَ الْأَحْزَابُ لِي حَوْلَ مَصْرَعِي فَذَا الْعَرْشِ صَبِّرْنِي عَلَى مَا يُرَادُ بِي فَقَدْ بَضَّعُوا لَحْمِي وَقَدْ يَاسَ مَطْمَعِي وَقَدْ خَيَّرُونِ الْكُفْرَ وَالْمَوْتُ دُونَهُ وَقَدْ ذَرَفَتْ عَيْنَي مِنْ غَيْرِ مَرْزَعِي وَمَا بِي جِذَارُ الْمَوْتِ إِنِّي لَمَيِّتٌ وَلَكِنْ جِذَارِي جَحْمُ نَارٍ مُلَفَّعِي وَلَسْتُ أُبَالِي حِينَ أُقْتَلُ مُسْلِمًا وَلَسْتُ أُبَالِي حِينَ أُقْتَلُ مُسْلِمًا عَلَىٰ أَيِّ جَنْبٍ كَانَ لِلَّهِ مَصْرَعِي وَذَلِكَ فِي ذَاتِ الْإِلَٰهِ وَإِنْ يَشَأْ يُبَارِكْ عَلَىٰ أَوْصَالِ شِلْوٍ مُمَزَّعِي وَلَسْتُ بِمُبْدٍ لِلْعَدُوِّ تَخَشُّعًا
مَا جَزَعَنْ إِنِّي إِلَىٰ اللَّهِ مَرْجِعِي Those of you that know Arabic, it is one of the most profound poems that exist in the history of our tradition and that's why I read it from start to finish and for a man to say this as he's being crucified is nothing short of a miracle in and of itself that Allah allows a heart to pour out with that type of poetry I'll read it the best that I can He says that جَمَعَ الْأَحْزَابِ The groups have amassed around me and they've gathered their tribes and they've collected themselves and they even brought out their women and their children to witness as I'm brought out to a large trunk of a palm tree to be crucified إِلَىٰ اللَّهِ To Allah I plead of my grief and my estrangements سبحان الله الكرب is grief and غُرْبَتِ No one around me, I don't see anyone around me that's sympathetic to my case and the way that these groups have prepared me for my death يَا ذِي الْعَرْشِ He calls out, O Master of the Throne Grant me the صَبْر with what they intend to do to me They've cut through my flesh and they've sought to expose my hopes as well and he said this is all for Allah and if he wills he could bless the severed limbs of my body and he continues to say They've given me a choice between kufr and death and death is better My eyes are tearing but not out of any fear because I have no fear for death because I know I have to die anyway He said I fear only the fire and its leaping flames So by Allah, and this is the most famous part of the poem وَلَسْتُ أُبَالِي حِينَ أُقْتَلُ مُسْلِمًا I don't care how I die so long as I die a Muslim
and I don't care on which side I fall for the sake of Allah and he says and I will not express any fear to my enemy because my return is to my Lord Allah سُبْحَانَ اللَّهِ This is what he says as he's being crucified رَضِيَ اللَّهُ تَعَالَى عَنْهُ and the part that's in Al-Bukhari and the one that was repeated and became a repetition for many people throughout history وَلَسْتُ أُبَالِي حِينَ أُقْتَلُ مُسْلِمًا and this should subhanAllah be the motto by which we carry ourselves in a time of fitna in a time of tribulation Oh Allah don't let me die except as a Muslim فَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ You don't know how severe the fitna is going to get and the Prophet ﷺ warned the companions look things are going to get really tough for you but don't die except as a Muslim and he's saying look at least I'm dying as a Muslim even if no one around me is Muslim right now at least I'm dying a Muslim and I'm not going to show my enemy any type of fear rather I will show my love to Allah ﷻ and my desire to only be with Him This isn't in and of itself a miracle and then comes another miracle as he is leaving this world and he's breathing his last he realizes that he's not going to get to see the Prophet ﷺ again in this life subhanAllah these people thought about what? they thought day in day out how they meet the Prophet ﷺ and he realizes while he's going to meet Allah he's leaving behind Muhammad ﷺ and so his last wish was not the two rak'ahs but he calls out to Allah ﷻ in front of all of these people as they're about to kill him and he says اللهم ليس ها هنا أحد يبلغ رسولك عني السلام O Allah there's not a single person here
to convey my salam to Rasulullah ﷺ these people are not Muslims there's not a single person here who will convey my salam to the Prophet ﷺ فبلغه أنت عني السلام O Allah send my salam to the Prophet ﷺ we ask Allah to send his salam upon Muhammad ﷺ this is the only man in history that we have the du'a I'm dying O Allah can you send my salam to the Prophet ﷺ because no one here is going to do it for me and then he makes this du'a against the people and this shows you the permissibility of praying against an oppressor and this is something that we're going to talk about because this is a difficult thing to reconcile this part and what we're going to talk about next week which is the people that still became Muslim after these du'as he says as he's dying اللهم أحصهم عددا وقتلهم بددا ولا تغادر منهم أحدا O Allah count each and every single one of them kill each and every single one of them and do not let a single one of them escape this du'a don't spare any one of them ولا تغادر منهم أحدا and in one narration he recited إنك انتظرهم يضلوا عبادك you let these people live they're going to guide the people astray they're going to lead the people astray the du'a of Nuh ﷺ against his people now subhanAllah when he said that Muawiyah رضي الله عنه was a child and Abu Sufyan was one of the main people carrying out the torture he said that I was there when Khobayb made that du'a as he was dying and he said my father Abu Sufyan threw me to the ground on my back and then he laid down on his back and the people laid down on their back and he said because the Arabs used to believe that if someone invokes a curse upon you
they're superstitious people that you could escape the curse if you put your back to the ground right away so the power of the du'a of Khobayb رضي الله عنه shook these people even though they were kuffar the way that he said it shook them and so their immediate instinct was to resort to their jahili practice to try to save themselves from his du'a and after that they dealt him a final blow to his chest رضي الله عنه and he died crucified he was martyred as the first crucified person in Islam in Tan'im where we go to make ihram to meet Allah سبحانه وتعالى in Umran Hajj this man was crucified to go meet Allah سبحانه وتعالى as one of those lofty shuhada and subhanallah this group of people if you think about the people the martyrs of Bi'r Ma'una and Al-Rajeer they had so many miracles in their death you had Asim ibn Thabit رضي الله عنه you had now Khubaib رضي الله عنه and we're not done with what happens after the aftermath you have Amr ibn Fuhayrah Amr ibn Fuhayrah was the guide of the Prophet صلى الله عليه وسلم and Abu Bakr رضي الله عنه in the hijrah he was the free slave of Abu Bakr رضي الله عنه one of the best of the sahaba and in Ma'una in Bi'r Ma'una that's when they ambushed 70 of the companions and they killed all of them even though they were just teachers of the Quran when they stabbed Amr ibn Fuhayrah he said فُسْتُوَاللَّهُ I have succeeded by Allah remember the Prophet صلى الله عليه وسلم said the shaheed sees his place in Jannah at the first strike what about these shuhada' what are they seeing he looked up and he says فُسْتُوَاللَّهُ I have succeeded by Allah Haram ibn Milhan رضي الله عنه the brother of Umm Sulaym رضي الله عنه and the uncle of Anas ibn Malik رضي الله عنه he is the one who a man came behind him
he was the first person to be killed in Bi'r Ma'una treachery again it was disgusting something that the Arabs would not do even in kufr but they just killed a group of 70 teachers they ambushed 70 teachers from the sahaba the man came behind him and put the spear right through his chest and he saw it come out of him and he looked up and he said the famous words فُسْتُوَاللَّهُ I have succeeded by the Lord of the Ka'bah and you have all of these stories of people subhanallah that had these miraculous last moments and the Prophet صلى الله عليه وسلم heard of their death on the same day so the news reached the Prophet صلى الله عليه وسلم about the massacre of Bi'r Ma'una and the massacre of Al-Raji' on the same day and there was only one survivor and this is a little graphic but it's important for you to understand the fear وَزُلْزِلُ what these people lived through there was only one survivor from Bi'r Ma'una and his name was Ka'b ibn Zayd Ka'b ibn Zayd was wounded and basically he said I was under a pile of bodies so they didn't see me when they massacred everyone so when they left he pulled himself out of there and he went back to Medina and then he was a shaheed in Khandaq subhanallah رضي الله تعالى عنه so every single one of those companions died in Bi'r Ma'una and in Al-Raji' and the one survivor died in the very next campaign of Al-Khandaq and the Prophet صلى الله عليه وسلم received the news from Jibreel عليه السلام so one of the miracles was that the Prophet صلى الله عليه وسلم is in Medina and before anyone came back to tell the Prophet صلى الله عليه وسلم about what happened Jibreel عليه السلام came to the Prophet صلى الله عليه وسلم and told him about his companions in Bi'r Ma'una and in Al-Raji' and the Prophet صلى الله عليه وسلم wept now Rasulullah صلى الله عليه وسلم was given that ability to see his companions from far away as these things were happening to them so if you remember in the story of Mu'tah he saw Ja'far رضي الله عنه fall
he saw Zayd ibn Harith رضي الله عنه fall he saw Abdullah ibn Rawaha رضي الله عنه fall and he was witnessing it from thousands of miles away watching it and here the Prophet صلى الله عليه وسلم says to the companions that all of your companions have perished they've all been martyred and subhanAllah how does he start that off عليه الصلاة والسلام out of nowhere imagine you're sitting in Medina and you're with the Prophet صلى الله عليه وسلم and then all of a sudden something strikes the Prophet صلى الله عليه وسلم and Ubay ibn Ka'b رضي الله عنه said he was struck in the same way that when he would receive revelation so when the Quran would come to the Prophet صلى الله عليه وسلم he had a very distinct way that his body would change that his facial expression you could see that revelation was coming to him and the Prophet صلى الله عليه وسلم is overtaken and he says وعليك السلام يا خباب subhanAllah وعليك السلام يا خباب Jibreel عليه السلام was sent from Allah to Rasulullah صلى الله عليه وسلم to let him know that while Khubaib was being crucified he asked Allah to send Salam to the Prophet صلى الله عليه وسلم said وعليك السلام يا خباب and then the Prophet صلى الله عليه وسلم made dua for the martyrs of Bi'r Ma'una and for the martyrs of Al-Raji' and there's something very real about this by the way and again I want you to carry this because it shows you the complexities the human emotions the difficulties in the seerah in Uhud when they were knocking the teeth of the Prophet صلى الله عليه وسلم out and they almost killed him what was the dua that the Prophet صلى الله عليه وسلم was making for the other side he was saying اللهم اغفر لقومي فإنهم لا يعلمون Oh Allah forgive my people they don't know any better they're on top of the Prophet صلى الله عليه وسلم himself and they're almost killing him عليه الصلاة والسلام the heart of the Prophet صلى الله عليه وسلم was something else so while they're trying to kill him he's making dua for them but when they killed his companions in this way
Anas ibn Malik رضي الله عنه says قَنَتَ شَهْرًا بَعْدَ الرُّكُوعِ عَلَيْهِ الصَّلَاةِ وَالسَّلَامِ يَدْعُو عَلَى أَحْيَاءٍ مِنْ أَحْيَاءِ الْعَرَبِ that for an entire month every single one of the five prayers in Medina the Prophet صلى الله عليه وسلم did qunoot and he made dua against the people that martyred the companions in Ma'una and Rajir he made dua against them can you imagine five salawats every single day for a month in Medina praying behind رَحْمَةً لِلْعَالَمِينِ عليه الصلاة والسلام a mercy to the world and he made dua against those people because what they had done had undermined anything that was known to the people at the time they had stooped to another low and Allah عز و جل had granted a greater level of elevation to those companions that were martyred رضي الله تعالى عنهم and no one had more miracles than Khubayb رضي الله تعالى عنه and there was one more thing when Khubayb رضي الله تعالى عنه was being killed he was insisting to try to turn his face towards the Qibla and out of a means of trying to humiliate him they were turning him away from the Qibla and as much as they tried he would fight to keep himself turned towards the Qibla and subhanAllah they left him after they crucified him they left him hanging and they found that his body had turned towards the Qibla and they didn't understand why now they knew subhanAllah they had just killed the miraculous man they knew that what they were witnessing was not normal which is why a lot of these people are going to become Muslim, right? And the Prophet ﷺ sent according to Imam al-Duhak رحمه الله he sent al-Zubayr رضي الله تعالى عنه and al-Miqdad رضي الله تعالى عنه two trustworthy commanders عليه الصلاة والسلام to Tan'im on a secret mission to basically rescue the body of Khubayb رضي الله عنه to bring it back Zubayr رضي الله تعالى عنه
and Miqdad reached the body of Khubayb said Wallahi we found him fresh this was after a long period of time his body did not decay in one bit fresh like the day that he died رضي الله تعالى عنه al-Zubayr رضي الله تعالى عنه put him on his horse and they made their way out of Tan'im and they were pursued and al-Zubayr رضي الله تعالى عنه he threw a spear towards the one that was pursuing him and he said and I saw the earth swallow him subhanAllah I saw the earth swallow that man and so Khubayb رضي الله عنه while he was crucified in Tan'im he was brought back to Al-Madinah رضي الله تعالى عنه his body was brought back to Al-Madinah رضي الله تعالى عنه and you can imagine again the emotion of the Prophet صلى الله عليه وسلم seeing his companion and what was done to him for no other reason except that he said لا إله إلا الله all of this subhanAllah for you to obviously appreciate a companion that you probably have heard very little about in Khubayb رضي الله تعالى عنه but also to appreciate the sacrifice that these people made and appreciate this very painful time in the life of the Prophet صلى الله عليه وسلم and appreciate that look, don't suffocate the oppressed do not suffocate the oppressed sometimes we only quote the Prophet صلى الله عليه وسلم making du'a for the people in Uhud you know what? he made du'a against them as well but not for himself صلى الله عليه وسلم it wasn't when they hurt him when they were trying to kill him عليه الصلاة والسلام he made du'a for them in this situation when they killed his companions in this way Rasulullah صلى الله عليه وسلم made du'a against them for their dhulm and the Prophet صلى الله عليه وسلم said beware from the du'a of the mazloom beware from the supplication of the oppressed because there is no hijab between that supplication of Allah سُبْحَانَهُ وَ تَعَالَى even if that person is not a Muslim imagine then if the Prophet صلى الله عليه وسلم is making du'a against the people now the complexity as well how in the world do some of these people become Muslim and go on to become Sahaba after the du'a of the Prophet صلى الله عليه وسلم against their tribes
and after the du'a of Khubaib رضي الله تعالى عنه against them to be continued Insha'Allah ta'ala next week we're going to talk about some of the specific companions who witnessed these incidents and actually repented to Allah سُبْحَانَهُ وَ تَعَالَى after having carried out some of these vicious incidents against these companions may Allah سُبْحَانَهُ وَ تَعَالَى send his peace and blessings upon our beloved Messenger صلى الله عليه وسلم may he send our Salam upon him and allow us to receive Salam from him عليه الصلاة والسلام may Allah سُبْحَانَهُ وَ تَعَالَى be pleased with our forefathers with the companions of Rasulullah صلى الله عليه وسلم who gave every drop of blood for this cause and may Allah سُبْحَانَهُ وَ تَعَالَى allow us to honor their sacrifices by holding on to this message of Rasulullah صلى الله عليه وسلم may Allah عز و جل resurrect us with Rasulullah صلى الله عليه وسلم with Khubaib رضي الله تعالى عنه with Asim رضي الله تعالى عنه with Zaid رضي الله تعالى عنه with Khalid رضي الله تعالى عنه with Abdullah رضي الله تعالى عنه with Marthad رضي الله تعالى عنه with Amr بن فهير رضي الله تعالى عنه with Haram بن ملحان رضي الله عنه and all of these great companions may Allah عز و جل allow us to be their companions in the Firdaws of A'la اللهم آمين جزاكم الله خيرا Inshallah تعالى I will see you all next week where we'll talk about the flip side of these incidents والصلاة والسلام على نبينا محمد وعلى آله وصحبه أجمعين والسلام عليكم ورحمة الله وبركاته Thank you for watching!
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