Saad bin Ubadah Al-Ansari Al-Saadi Al-Khazraji
Also known as Abu Thabit or Abu Qais, he was a pre-Islamic leader of the Khazraj tribe. He converted to Islam early, participated in the Pledge of Aqaba, and lived with the Prophet Muhammad. Saad stands out among the Ansar for his tolerance of the Quraysh persecution of Muslims in Mecca.
Lineage:
Saad bin Ubadah belongs to the lineage of Dulaim, Haritha, Al-Numan, and Abu Huzaima, and traces his lineage through various prominent figures. His descendants are linked to the Al-Nasr clan, also known as the Nasrids or Beni Al-Ahmar. This dynasty ruled Granada in the late Islamic era in Andalusia, until its fall in 1492. They were the last Arab-Islamic dynasty in Granada, ruling from 1232 to 1492.
Pledge:
After the secret pledge of allegiance in Aqaba, and with the Ansar preparing to migrate, news reached the Quraysh about the Ansar’s pledge of allegiance and their agreement with the Prophet Muhammad to migrate to Yathrib (later Medina). This revelation angered the Quraysh, leading to the persecution of Saad bin Ubadah. He was captured, bound, and brought back to Mecca where he faced severe punishment at the hands of the Quraysh.
Post-migration contributions:
After the Prophet’s migration to Medina, Saad allocated his wealth to serve the immigrants. Saad was famous for the inherent generosity inherited from his father, Ubadah. Saad’s reputation for goodness surpassed that of others in the pre-Islamic era. His generosity became a symbol of his faith in Islam.
Saad's philanthropy extended beyond wealth to his skills. He was a skilled archer, and played a decisive role in battles alongside the Prophet. On the authority of Ibn Abbas, he said: The Messenger of God, may God bless him and grant him peace, had two flags in the battle: one with Ali bin Abi Talib from the immigrants, and the other with Saad bin Ubadah from the Ansar.
Saad's devotion to Islam was reflected in his constant prayers for more blessings and livelihood. He often prayed: “Oh God, a little is not enough for me, nor is it enough for those who support me.” The Prophet acknowledged Saad's commitment, and prayed for divine mercy for him and his family.
Nomination for succession
After the death of the Prophet Muhammad, the Emigrants and Ansar gathered in Saqifa Bani Sa`ida to choose a successor to the Prophet. Among them was Saad bin Ubadah, even though he was sick at the time. In a narration in Sahih al-Bukhari on the authority of Omar ibn al-Khattab, the preacher of the Ansar addressed the council and said: We, Ansar Allah, are the battalion of Islam, and you, O immigrants, are a group. Your people have returned, and now they want to exclude us and take control.”
Omar bin Al-Khattab tried to speak, but Abu Bakr silenced him, expressing that whatever good they found in themselves, the Ansar had a right over him. He stressed that only a man from the Quraish, the middle Arab tribe in lineage and status, would assume leadership. Then Abu Bakr nominated Omar bin Al-Khattab or Abu Ubaidah bin Al-Jarrah for the caliphate.
However, this did not satisfy some supporters. One of them, perhaps Hubab bin Al-Mundhir, replied to them, saying: We are the leaders and you are the leaders, O people of Quraysh! This account, attributed to Omar ibn al-Khattab, mentions the uproar that followed and the rising voices. Omar asked Abu Bakr to extend his hand, and after the Muhajiroun pledged allegiance to him, the Ansar followed suit.
Following this, Omar approached Saad bin Ubadah and accused him of betraying their cause. Some sources interpret Omar's statement as "I failed him," while others indicate that it means "I abandoned him." In response, Omar defended the actions of the immigrants, stressing the importance of unity and avoiding conflict within the Muslim community.
Imam Ahmed bin Hanbal presents another point of view regarding Saad’s pledge of allegiance, as he mentioned that when Saad learned of the death of the Prophet and Abu Bakr, he uncovered his face and kissed them and said: May my father and mother be sacrificed! How honorable you are, alive and dead. Muhammad died, and the Lord of the Kaaba also died.” Then Abu Bakr and Omar came to him and pledged allegiance to the Muhajireen, then the Ansar.
The controversy surrounding his death
In 635, Saad bin Ubadah died in the Levant under mysterious circumstances. Some sources claim that he was killed by the jinn with an arrow in his heart while he was urinating. Traditional Sunni sources mention his natural death, while academic sources confirm both possibilities.
The theory of jinn involvement
Some Islamic historians indicate that Saad bin Ubadah was killed by the jinn while he was standing while urinating, as an arrow hit him in the heart. However, scholars such as Al-Albani question the veracity of these accounts, noting that they are not well supported.
Abdul Aziz Ibn Sirin mentioned in his book “Al-Isti’abab” that Saad would bleed green when he died. Ibn Asakir adds, quoting Ibn Aoun, that the incident occurred in Houran two and a half years after the start of Omar’s caliphate. When Saad urinated, he suddenly fell down, and I heard the Ansar saying: We killed the master of the Khazraj, Saad bin Ubadah, and we shot him with an arrow, but it did not penetrate his heart.
In conclusion, the controversy surrounding Saad ibn Ubadah's death remains subject to diverse narratives, with traditional sources emphasizing natural causes and academic viewpoints suggesting alternative possibilities.
Sunni point of view
Regarding the death of Saad bin Ubadah, it is important to acknowledge the diversity of opinions within the broader Muslim community. According to Sunni sources, Saad died a natural death in his bath in the Levant, and any claim that Omar was involved in his killing is considered baseless. Traditional Sunni historians reject the idea that Omar was responsible for Sa'd's death, stressing that there is no evidence to support such claims.
The Shiite point of view
Saad's death is considered a political assassination in the Islamic context. Some Shiite scholars believe that Saad's positions and his call for the right of the Ansar to lead after the death of the Prophet may have led to his targeted killing. This opinion sees Saad as a political figure whose ideas clashed with the emerging leadership.
Contemporary academic historians, both Sunni and Shiite, have weighed in on this issue. Scholars such as Hisham Jeet and Abd al-Hay Shaaban view Saad's death as natural and criticize the narrative of jinn involvement or political assassination. They argue that such accounts were likely fabricated for political purposes, asserting that Saad's death was not linked to Omar or any supernatural forces.
Ultimately, historical narratives often carry biases, and interpretations can vary based on sectarian affiliations and viewpoints. It is necessary to approach historical events with a critical mindset, recognizing the complexities and diversity of the narratives provided by different sources and traditions.