Hazrat Utbah (ra) bin Ghazwan

Hazrat Utbah (ra) bin Ghazwan’s titles were Abu Abdullah and Abu Ghazwan. Hazrat Utbah (ra) was a confederate of the Banu Naufal bin Abd Manaf. His father’s name was Ghazwan bin Jabir. Aside from Abu Abdullah, Hazrat Utbah’s (ra) other title was Abu Ghazwan – as mentioned earlier. Hazrat Utbah (ra) was married to Ardah bint Harith. Hazrat Utbah (ra) narrates, “I was the seventh person who accepted the Holy Prophet (sa) and joined him.”


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Introduction

According to Ibn Aseer, Hazrat Utbah(ra) was 40 years old when he migrated to Abyssinia [Ethiopia].

Migration to Abyssinia

On the other hand, according to Ibn-e-Sa‘d, Hazrat Utbah (ra) was 40 years old at the time of migration towards Medina. In any case, when he returned to Mecca from Abyssinia, the Holy Prophet (sa) was still residing in Mecca and he stayed with the Holy Prophet (sa). He migrated to Medina along with Hazrat Miqdad (ra) bin Aswad. Both of these companions were from among the early converts to Islam. 

*(Usdul Ghabah, Vol. 5, p. 129, Murarah bin Rabi‘ (ra), pp. 558-559, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 72, Min Hulafa-e-Bani Naufal bin Abd Manaf, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Imta‘ul Isma‘, Vol. 6, p.331, Fasl Fi Dhikr Mawali Rasulillah(sa), Beirut, 1999)*

The incident of their migration to Medina is as follows:

Hazrat Utbah (ra) bin Ghazwan and Hazrat Miqdad (ra) bin Aswad departed with the army of the Quraish, and they intended to join the Muslims. The Messenger (sa) of Allah dispatched a Muslim army under the command of Hazrat Ubaidah (ra) bin Harith towards Thaniyat-ul-Marah, which is situated almost 55 kilometres northeast from the city of Raabigh and approximately 200 kilometres from Medina. The army of the Quraish was under the command of Ikrimah bin Abi Jahal. They did not engage in any battle except for one arrow which was fired by Sa‘d (ra) bin Abi Waqas and this was the first arrow shot in the way of Allah. On that day, Utbah (ra) bin Ghazwan and Hazrat Miqdad (ra) fled and joined the Muslims. 

*(Atlas Siratun Nabawi, Siryah Ubaidah bin Harith, p. 196, Maktabah Darul Islam) (Al-Isti‘ab, Vol. 4, pp. 1480-1481, Miqdad bin Aswad, Dar-ul-Jeel, Beirut)*

Migration to Medina

This incident has already been mentioned in reference to Hazrat Miqdad (ra), where it was stated that although they came with the disbelievers, they fled from them and joined the Muslims. In light of the various historical sources, Hazrat Mirza Bashir Ahmad (ra) has mentioned in his book, The Life & Character of the Seal of Prophets (sa) about the commencement of Jihad of the sword, and other details regarding the defensive actions that the Holy Prophet (sa) took:

“It has already been mentioned that the first Quranic verse which allowed Jihad by the sword was revealed on 12 Safar 2 AH. In other words, the divine indication which was made of defensive war in the migration, was officially announced in Safar 2 AH, when the Holy Prophet (sa) had become discharged of his initial undertakings relevant to his stay at Medina, and in this manner, Jihad began. It is discovered through history that the Holy Prophet (sa) initially employed four strategies in order to protect the Muslims from the evil of the disbelievers. This is conclusive evidence of the expert political aptitude and military insight of the Holy Prophet (sa).

“These strategies are as follows:

“Firstly, the Holy Prophet (sa) began travelling to nearby tribes and establishing peace treaties with them, so that the surrounding region of Medina would become free of threat. In this respect, the Holy Prophet (sa) gave special consideration to those tribes who were situated close to the Syrian trade route of the Quraish. As every individual may gather, it was these tribes in particular, from whom the Quraish of Mecca could have derived most benefit against the Muslims and whose enmity could have resulted in severe threats for the Muslims.

“Secondly, the Holy Prophet (sa) began to dispatch small companies in order to obtain intelligence in different directions from Medina, so that he was able to remain informed of the movements of the Quraish and their allies; and the Quraish also understood that the Muslims were not oblivious, so that in this manner, Medina could be safeguarded from the dangers of sudden attacks.

“Thirdly, another wisdom in dispatching these parties was so that the weak and poor Muslims of Mecca and its surrounding areas could find an opportunity by these means, to join the Muslims of Medina. Until now, there were many people in the region of Medina who were Muslims at heart, but were unable to publicly profess their belief in Islam due to the cruelties of the Quraish. Furthermore, due to their poverty and weakness, they were unable to migrate either because the Quraish would forcefully hold back such people from migrating. As such, Allah states in the Holy Quran:

وَ مَا لَکُمۡ لَا تُقَاتِلُوۡنَ فِیۡ سَبِیۡلِ اللّٰہِ وَ الۡمُسۡتَضۡعَفِیۡنَ مِنَ الرِّجَالِ وَ النِّسَآءِ وَ الۡوِلۡدَانِ الَّذِیۡنَ یَقُوۡلُوۡنَ رَبَّنَاۤ اَخۡرِجۡنَا مِنۡ ہٰذِہِ الۡقَرۡیَۃِ الظَّالِمِ اَہۡلُہَا ۚ وَ اجۡعَلۡ لَّنَا مِنۡ لَّدُنۡکَ وَلِیًّا ۚۙ وَّ اجۡعَلۡ لَّنَا مِنۡ لَّدُنۡکَ نَصِیۡرًا

‘O ye believers! There is no reason that you fight not for the protection of religion, and for those men, women and children who are in a state of weakness, who supplicate saying, “O our Lord! Take us out of this town, whose people are oppressors, and make for us, who are weak, a friend and helper from Thyself.”’

“Hence, one wisdom in dispatching these parties was so that such people could receive the opportunity to be delivered from wrongdoing people. In other words, such people could reach close to Medina along with the caravans of the Quraish, and then escape to join the Muslim forces.”

Hazrat Mirza Bashir Ahmad (ra) further writes:

“Therefore, it is evident through history that when the Holy Prophet (sa) dispatched the very first company in the leadership of Ubaidah bin Al-Harith (ra), who happened to encounter a group led by Ikramah bin Abi Jahl, two weak Muslims who had come along with the Quraish, managed to escape from the Quraish and join the Muslims. As such, it is narrated:

“‘In this campaign, when the Muslim party encountered the army of the Quraish, two people, namely Miqdad bin Amr (ra) and Utbah bin Ghazwan (ra), who were allies of the Banu Zuhrah and Banu Naufal, fled from the idolaters and joined the Muslims. They were Muslims and had only set out to join the Muslims under the cover of the Quraish.’”

“Therefore, one of the purposes of the Holy Prophet (sa) in dispatching these parties was also to give such people an opportunity to be delivered from the Quraish and join the Muslims.

“Fourthly, the fourth strategy employed by the Holy Prophet (sa) was that he began to intercept the trade caravans of the Quraish which travelled from Mecca to Syria passing by Medina enroute.

“The reason being that firstly, these caravans would spark a fire of enmity against the Muslims wherever they travelled. It is obvious that for a seed of enmity to be sown in the environs of Medina was extremely dangerous for the Muslims. Secondly, these caravans would always be armed and everyone can appreciate that for such caravans to pass by so close to Medina was not empty of danger. Thirdly, the livelihood of the Quraish primarily depended on trade. Therefore, in these circumstances, the most definitive and effective means by which the Quraish could be subdued, their cruelties could be put to an end and they could be pressed to reconciliation, was by obstructing their trade route. As such, history testifies to the fact that among the factors which ultimately compelled the Quraish to incline towards reconciliation, the interception of these trade caravans played an extremely pivotal role. Hence, this was an extremely sagacious strategy, which yielded fruits of success at the appropriate time. Fourthly, the revenue from these caravans of the Quraish was mostly spent in efforts to eliminate Islam, rather some caravans were even sent for the sole purpose that their entire profit may be utilised against the Muslims. In this case, every individual can understand that the interception of these caravans, was in its own right, an absolutely legitimate motive.” 

*(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), pp. 323-324)*

Commencement of Jihad by the Sword

In the Sariyyah of Ubaidah bin Harith (ra), Hazrat Utbah (ra) fled from the Quraish and joined the Muslims:

“In the month of Rabi‘ al-Awwal, the Holy Prophet (sa) dispatched a company of the Muhajirin, comprising of seventy men mounted on camels, in the leadership of a close relative, Ubaidah bin Al-Harith Muttalibi (ra). The objective of this campaign was also to prevent the attacks of the Quraish of Mecca, (this reference is also from Sirat Khatamun-Nabiyyin). As such, when Ubaidah bin Al-Harith (ra) and his companions covered some ground and arrived close to Thaniyyatul-Marah, they suddenly noticed that 200 armed young men had set up camp in the command of Ikramah bin Abi Jahl. The two parties encountered one another and a few arrows were exchanged in a confrontation. However, this group of idolaters then stood down from further conflict due to the fear that the Muslims probably had hidden reinforcements at their disposal and consequently, the Muslims did not pursue them. Albeit, two individuals from the army of the idolaters named Miqdad bin Amr (ra) and Utbah bin Ghazwan (ra) fled from the command of Ikramah bin Abi Jahl and joined the Muslims. It is written that they set out with the Quraish for this very purpose, so that they could find an opportunity to join the Muslims. The reason being, that they were Muslims at heart, but could not migrate out of fear of the Quraish due to their weakness.”

Hazrat Mirza Bashir Ahmad Sahib (ra), offering his commentary on this, states:

“Moreover, it is possible that this very occurrence caused them to lose heart and they decided to step back considering this to be an evil omen. History has not recorded whether this army of the Quraish, which was definitely not a trade caravan and regarding which Ibn Ishaq has used the words Jammun Azeem (a grand army), set out in this direction with a specific objective. However, it is definite that their intentions were not favourable. It was due to the grace of God that upon finding the Muslims vigilant and upon witnessing some of their own men joining the Muslims, they lost courage and retreated. Moreover, a practical benefit, which the companions derived from this campaign was that two Muslim souls were delivered from the tyranny of the Quraish.” 

*(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), pp. 328-329)*

Sariyyah of Ubaidah (ra) bin Harith 

There is a tradition in Al-Tabaqaat-ul-Kubra stating that when Hazrat Utbah (ra) bin Ghazwan and his freed slave, Khabbab, migrated towards Medina, they stopped at Quba and stayed in the house of Hazrat Abdullah bin Salama Ajlani. When Hazrat Utbah (ra) arrived in Medina, they stayed at Abbad bin Bishr’s house. The Holy Prophet(sa) established a bond of brotherhood between Hazrat Utbah (ra) bin Ghazwan and Hazrat Abu Dujana (ra). 

*(Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 73, Min Hulafa-e-Bani Naufal bin Abd Manaf, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Al-Siratun Nabawiyyah Li ibn Hisham, p. 220, Manazilul Muhajireen Bil Madinah, Dar ibn Hazm, Beirut, 2009)*

Bond of Brotherhood

In 2 AH, the Holy Prophet (sa) sent a military expedition to Nakhlah under the leadership of Hazrat Abdullah (ra) bin Jahsh, who was the son of the Holy Prophet’s (sa) paternal aunt. Hazrat Utbah(ra) was also part of this expedition.

Hazrat Mirza Bashir Ahmad Sahib (ra) writes the following in Sirat Khatamun-Nabiyyin:

“The Holy Prophet (sa) decided that the movements of the Quraish should be surveyed from a closer distance, so that all the necessary intelligence with respect to them may be available on time and Medina could be safeguarded from all kinds of sudden attacks. Hence, for this purpose, the Holy Prophet (sa) assembled a party of eight Muhajirin. As an act of wisdom, the Holy Prophet (sa) selected such men for this party who were from the various tribes of the Quraish, so that it was easier to obtain intelligence with regard to the hidden conspiracies of the Quraish. The Holy Prophet (sa) appointed his paternal cousin, Abdullah (ra) bin Jahsh as the commander of this party…

“Upon ordering this Sariyyah [expedition], the Holy Prophet (sa) did not even inform the commander of this party as to where he was being sent and for what purpose. Rather, upon their departure, the Holy Prophet (sa) handed him a sealed letter and said, ‘This letter contains necessary instructions for you. When you cover a distance of two days’ travel from Medina, open the letter and act in accordance with the stipulated instructions.’ As such, Abdullah (ra) and his companions set out by the command of their Master (sa). When they had journeyed a distance of two days from Medina, Abdullah (ra) opened the instructions of the Holy Prophet (sa), which were as follows:

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

“At the bottom of this letter, the Holy Prophet (sa) had written that after the objective of this mission became known, if anyone from among his companions was hesitant in accompanying this party and desired to return…” i.e. after reading the letter and learning of the mission and understanding what is required, if anyone from among the party had any reservations or objections, they could return if they wished to do so and there were to be no restrictions for him. The Holy Prophet (sa) instructed that they would be permitted to return.

“Abdullah (ra) read out this guidance to his companions who unanimously affirmed that, ‘We happily present ourselves for this service.’ Then, this party proceeded to Nakhlah. Sa‘d (ra) bin Abi Waqqas and Utbah (ra) bin Ghazwan lost their camels en-route, and were separated from their companions. Despite their best efforts, they were unable to relocate their companions. The party was now left with only six people.”

Hazrat Mirza Bashir Ahmad Sahib (ra) states that an orientalist, Mr Margolius has written regarding this incident:

“Sa‘d (ra) bin Abi Waqqas and Utbah (ra) intentionally let their camels loose and used this as an excuse to remain behind.” Hazrat Mirza Bashir Ahmad Sahib (ra) writes, “Each and every life event of these devotees of Islam, who were ready to sacrifice their lives, is a testimony to their valour and devotion. One of them was martyred at the hands of the disbelievers in the campaign of Bir-e-Ma‘unah, while the other distinctly participated in many dangerous battles and ultimately became the victor of Iraq. Therefore, to doubt the sincerity of such people, especially when that doubt is founded on self-concocted notions, is the work of Mr. Margolius alone. It is ironic that in his book Mr. Margolius claims that he has written this book being completely free from prejudice.”

In any case, this is the practice of the orientalists, they never allow an opportunity to pass in which they can malign Islam or Muslims. I will now turn to the actual incident relating to this expedition.

“This small community reached Nakhlah and became engaged in their work…” i.e. to seek information and intelligence about the movements and intentions of the disbelievers of Mecca, in case they planned an attack against the Muslims. Hence, they became engaged in their work.

“With the thought of concealing their classified mission, some of them shaved their heads so that travellers etc. would not be alarmed in any way, and so that they would consider them as being such people who had come with the intention of Umrah. However, they had only just arrived there, when suddenly a small caravan of the Quraish also happened to arrive, which was travelling from Ta‘if to Mecca, and both parties encountered each other. The Muslims consulted one another as to what should be done. The Holy Prophet (sa) had sent them for the purpose of secretly obtaining intelligence, (and not for an attack) but on the other hand, war had begun with the Quraish. Both opponents were before one another and naturally there was a risk that now, since the people from the caravan of the Quraish had spotted the Muslims, their covert intelligence mission would no longer remain secret. Another predicament was that some Muslims thought that it was perhaps the last day of Rajab, i.e., a sacred month in which fighting was prohibited as per the ancient Arabian custom. Others thought that Rajab had passed and the month of Sha‘ban had started. In some narrations it has been related that this Sariyyah was dispatched in Jamadiyul-Akhir, and there was a doubt as to whether this day was of Jamadi or Rajab. However, on the other hand, the Valley of Nakhlah was situated right on the outskirts of the Haram and it was obvious that if a decision was not made that day, the caravan would have entered the Haram on the following day, the sanctity of which was definite.

“Hence, taking all of these factors into consideration, it was finally decided that the caravan should be attacked, and the people of the caravan should either be taken captive or killed. Therefore, they launched an attack, and as a result, one of the men from among the disbelievers was killed, and two were taken captive. However, the fourth individual unfortunately escaped, and the Muslims were unable to apprehend him, hence they were unsuccessful in their plan. Thereafter, the Muslims seized the goods of the caravan. Since one man belonging to the Quraish had escaped and news of this conflict would inevitably reach Mecca quickly, Abdullah (ra) bin Jahsh and his companions swiftly returned to Medina with the spoils.

“On this occasion, Mr. Margolius writes that Muhammad[sa] deliberately dispatched this company in the Sacred Month, because in this month the Quraish naturally would have been unmindful, and the Muslims would find an easy and definite opportunity to raid their caravan. However, every sensible individual can understand that a small party of this nature could not have been dispatched to such a far-off region to plunder a caravan, especially when the enemy headquarters were so nearby. Furthermore, history categorically establishes that this party had merely been dispatched for the purpose of obtaining intelligence. Moreover, when the Holy Prophet (sa) found out that the companions (ra) had attacked the caravan, he was extremely displeased. As such, it is narrated that when they presented themselves before the Holy Prophet (sa) and informed him of the entire account, the Holy Prophet (sa) was extremely displeased and said:

“‘I have not given you permission to fight in the Sacred Month,’ and the Holy Prophet (sa) refused to accept the spoils. Upon this, Abdullah (ra) and his companions felt extreme remorse and shame. They thought that due to their incurring the displeasure of God and His Messenger (sa), they had been ruined. Even the other Companions (ra) reproached them over their actions.

“On the other hand, the Quraish also raised a huge hue and cry, that the Muslims had violated the sanctity of the Sacred Month. Since the person who had been killed, Amr bin Al-Hadrami, was a chieftain, and was also a confederate of Utbah bin Rabi‘ah, a chieftain of Mecca, this occurrence greatly enraged the Quraish’s fire of fury. They began to prepare for an attack upon Medina with even greater zeal and uproar. Therefore, upon this occurrence, there was murmuring both among the Muslims and disbelievers, and finally the following Quranic verse was revealed, which provided a means of relief for the Muslims:

یَسْأَلُوْنَکَ عَنِ الشَّہْرِالْحَرَام قِتَالٍ فِیْہِ قُلْ قِتَالٌ فِیْہِ کَبِیْرٌ وَّصَدٌّ عَنْ سَبِیْلِ اللّٰہِ وَکُفْرٌ بِہٖ وَالْمَسْجِدِالْحَرَامِ وَإِخْرَاجُ أَہْلِہٖ مِنْہُ أَ کْبَرُ عِنْدَ اللّٰہِ وَالْفِتْنَۃُ أَ کْبَرُ مِنَ الْقَتْلِ وَلَا یَزَالُوْنَ یُقَاتِلُوْنَکُمْ حَتّٰى یَرُدُّوْکُمْ عَنْ دِیْنِکُمْ إِنِ اسْتَطَاعُوْا

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

“Therefore, history establishes that the chieftains of the Quraish would spread their bloody propaganda even in the Sacred Months. As a matter of fact, they became even more active in their evil designs during these months, taking benefit of the gatherings and journeys which would take place in the Sacred Months. Furthermore, with great shamelessness, in order to gratify themselves with a false satisfaction, they would rearrange the order of the Sacred Months, which was known as nas‘i. Then, later on they crossed all bounds, when during the era of the Treaty of Hudaybiyyah, despite there being a firm covenant and agreement, the disbelievers of Mecca and their allies took up the sword against an ally tribe of the Muslims, in the area of the Haram.” Then when the Muslims came to the aid of their ally tribe, the disbelievers raised the sword in the area within the Haram.

“Hence, it was only natural for the Muslims to find comfort in this response (i.e. in this Quranic verse revealed by God Almighty), but the Quraish were also brought to level. During this time, two of their men arrived in Medina in order to have their two captives released. However, until now, Sa‘d (ra) bin Abi Waqas and Utbah (ra) bin Ghazwan had not returned. On their account, the Holy Prophet (sa) greatly feared that if the Quraish happened to seize them, they would not release them alive. Hence, for this reason, the Holy Prophet (sa) refused to release the captives until they returned and said, ‘When my men safely reach Medina, I will release yours.’ Therefore, when they both reached Medina, the Holy Prophet (sa) released both captives for a ransom. However, from among these two captives, one individual was so deeply impressed by the high moral qualities of the Holy Prophet (sa) and the truth of the Islamic teaching during his stay at Medina, that even after his release, he refused to return, and joined the servants of the Holy Prophet (sa) by accepting Islam at his hand. He was finally martyred at Bir-e-Maunah.” 

*(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), pp. 330-34)*

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Expedition to Nakhlah

Hence, for him to accept Islam and then to go on and make sacrifices for the cause of Islam is sufficient as an answer to the allegation of Margolius. As it were, these people have a habit of overlooking such aspects. Hazrat Utbah (ra) bin Ghazwan had the honour of participating alongside the Holy Prophet (sa) in the Battle of Badr and all the battles thereafter. 

*(Usdul Ghabah, Vol. 3, p. 559, Utbah bin Ghazwan (ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)*

Khabbab and Sa‘d, the freed slaves of Hazrat Utbah (ra) bin Ghazwan also had the distinction of fighting alongside him in the Battle of Badr. 

*(Al-Isti‘ab, Vol. 2, p. 439, Khabbab Maula Utbah bin Ghazwan, Dar-ul-Jeel, Beirut, 1992) (Al-Isti‘ab, Vol. 2, p. 612, Sa‘d Maula Utbah bin Ghazwan, Dar-ul-Jeel, Beirut, 1992)*

Hazrat Utbah (ra) bin Ghazwan was among the elite archers of the Holy Prophet (sa). 

*(Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 72, Min Hulafa Bani Naufal bin Abdi Manaf, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)*

Participation in Battles

Hazrat Umar (ra) sent Hazrat Utbah (ra) bin Ghazwan to Basrah to fight the people of Ubullah, who were from Persia. Whilst dispatching them, Hazrat Umar (ra) instructed them, “You and your companions shall continue along your path until you reach the borders of the Arab kingdom and the non-Arab lands. Go forth with the blessings and grace of God Almighty. Always fear God Almighty and remember that you are heading towards a fierce enemy.” Hazrat Umar (ra) then said, “I am confident that God Almighty will help you against them and I have written to Hazrat Alaa (ra) bin Hadrami for him to send Arfajah bin Harsamah along with you for assistance, for he is very experienced in fighting the enemy and well-versed in the art of war.” Hazrat Umar (ra) then stated, “Hence, you must take counsel from him and call the people unto God Almighty. Whoever accepts what you say, you are to accept their initiation into Islam, but whosoever rejects what you have to say, you shall impose the jizya (tax) upon them, which they ought to submit willingly. However, he who refuses to even pay that, then you are to use the sword.” That is to say, if they are not willing to pay the jizya whilst following their own religion and living there, and furthermore, if they are prepared to fight, then Hazrat Umar (ra) said that it is only then that they can take up the sword against them. Hazrat Umar (ra) then stated, “You must call all the Arabs you pass by to participate in the jihad and deal with the enemies very vigilantly and fear your Lord – Allah the Almighty.”

Hazrat Umar (ra) dispatched Hazrat Utbah (ra) to Basrah with 800 men and reinforcements were also sent later on. Hazrat Utbah (ra) conquered Ubullah, in which he then set the boundary of the city of Basrah. He is the first person to turn Basrah into a city and a settlement.

When Hazrat Umar (ra) bin Khattab appointed Hazrat Utbah (ra) as the governor of Basrah, he was residing in a place named Khareebah; this was an ancient city of Persia, which in Persian was known as وَھْشَتَابَاذْ اُرْدْشِیْر. The Arabs then named it Khareebah and the Battle of Jamal also took place nearby. Hazrat Utbah (ra) wrote a letter to Hazrat Umar (ra) explaining that such a land is necessary for the Muslims to remain in during the winter months and where they can rest whilst returning from battle. Hazrat Umar (ra) wrote back telling him that he should gather them in such a land which is close to water and grazing ground. In other words, if this is what they intended for, then it should be in a land where water is readily available and where there is grazing ground for the animals.

Thereafter, Hazrat Utbah (ra) settled the Muslims in Basrah where they constructed their buildings of bamboo. Hazrat Utbah (ra) built a mosque out of bamboo in 14 AH. He built the residence of the governor in an open space near the mosque. When the people would go forth to fight, they would dig up these houses of bamboo and tie them up as they departed, and when they would return, they would reconstruct the homes in the same manner. It was only later on that the people then built permanent houses. Hazrat Utbah (ra) gave the instructions to Mihjan bin Adrah who then laid the foundation stone of the Basrah mosque and had it built out of bamboo. Soon after Hazrat Utbah (ra) went to perform the Hajj, and appointed Mujashi‘ bin Mas‘ud as his deputy and entrusted him to leave for the Euphrates and handed the responsibility of leading the prayers to Hazrat Mughirah (ra) bin Shu‘bah.

Dispatched to Basrah

When Hazrat Utbah (ra) met Hazrat Umar (ra), his desire was to resign as the governor of Basrah, citing that it was too difficult for him and therefore, someone else should be appointed as the governor. However, Hazrat Umar (ra) declined his request to resign. It is mentioned in a narration that Hazrat Utbah (ra) prayed in the following manner, “O Allah, do not bring me back to this city”. Consequently, he fell from his mount on 17 AH and passed away. This took place when Hazrat Utbah (ra) was en route from Mecca to Basrah and had reached a place which people call Ma‘din bani Sulaim.

According to another narration, he passed away in 17 AH at a place called Rabadhah. According to a third narration – there are different narrations with regard to his demise – in 17 AH, at the age of 57, Hazrat Utbah (ra) passed away in Basrah due to an ailment of the abdomen. Others have stated that he passed away in 15 AH. After the demise of Hazrat Utbah (ra), his slave, Suwaid, brought the belongings and property of Hazrat Utbah (ra) to Hazrat Umar (ra). Hazrat Utbah (ra) passed away at the age of 57. He was a tall and handsome man. 

*(Usdul Ghabah, Vol. 3, pp. 559-560, Utbah bin Ghazwan (ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) (Kitab Jumal min Ansab al-Ashraaf, Vol. 13, Nasab Bani Mazin bin Mansoor, p. 298, Darul Fkir, Beirut, 1996) (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 73, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)*

Demise

Khalid bin Umair Adavi narrates that Utbah (ra) bin Ghazwan addressed them by praising God Almighty and then said, “The world has announced its end and turned away in haste (i.e. the world is heading towards destruction) and nothing is left of the world except for the remnants that are left inside a cup after one drinks from it. You are heading towards an everlasting abode which has no decline,” (i.e. this world is merely transient) “Thus, head towards that very abode which is greater than anything you own. We have been informed that a stone will be thrown from one corner of hell and will continue to fall down [a pit of abyss] for 70 years and will not reach its end. By God! This hell will be filled,” i.e. hell will be filled with sinners, therefore, you have the opportunity to derive benefit from this life and perform virtuous deeds.”

He then further stated, “Why then do you doubt this? You have been informed that the distance between one door of heaven and the other is equal to 40 years [of travel]. Verily a day will dawn in which this entire space will be filled with people. There were times when I was among the seven people alongside the Holy Prophet (sa) and we had no food except for the leaves of the trees (i.e. previously they experienced great hardships). We ate nothing except leaves from the trees and owing to this, the edge of our mouths would suffer cuts.”

He then narrated a personal incident, “I once found a cloak, which I cut into two pieces and gave half to Sa‘d bin Malik. This was our condition in that we did not even have cloaks with which to cover ourselves. With one half of the cloak I made a garment to cover myself and Sa‘d did the same with his. However, today, the case is such that some people from among you wake up in the morning and they are governors of certain areas. I seek refuge with Allah against the thought of thinking myself to be a noble man, whereas in the sight of God I may be lowly. Therefore, I consider myself to be inferior and insignificant. The times have changed; people have become affluent, hence you all ought to be greatly concerned about this.”

He then further stated, “There has been no prophethood in the past, whose era after the demise of its prophet was eternal, rather it always declined in the form of a kingship. You will soon learn the truth of this matter and after our passing, you will experience the treatment meted out by your leaders.” 

*(Sahih Muslim, Kitab al-Zuhd wa al-Raqa‘iq, Bab al-Dunya Sijnun lil Mu‘min wa Jannatun lil Kafir, Hadith 2967)*

He further said, “The state of the Muslims will be such that worldliness will become rampant among them. Keep my words in mind, as you will come to learn that all of this was the truth. However, you all ought to focus your attention towards God Almighty; turn towards religion and spirituality. Only through this can one earn the reward of paradise.”

Profile of Utbah (ra) bin Ghazwan

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