Friday Sermon – 6th September 2019

Allah is the Greatest
Allah is the Greatest
Allah is the Greatest
Allah is the Greatest
I bear witness that there is none
worthy of worship except Allah
I bear witness that there is none
worthy of worship except Allah
I bear witness that Muhammad (saw)
is the Messenger of Allah
I bear witness that Muhammad (saw)
is the Messenger of Allah
Come to Prayer
Come to Prayer
Come to success
Come to success
Allah is the Greatest
Allah is the Greatest
There is none worthy
of worship except Allah
Peace be upon you all I bear witness that there is none
worthy of worship except Allah. He is alone and has no partner. and I bear witness that Muhammad (saw)
is His Servant and Messenger. After this I seek refuge with
Allah from Satan the accursed. In the name of Allah, the
Gracious, the Merciful. All praise belongs to Allah,
Lord of all the worlds. The Gracious, the Merciful, Master of the Day of Judgment. Thee alone do we worship and
Thee alone do we implore for help. Guide us in the right path – The path of those on whom Thou
hast bestowed Thy blessings, those who have not incurred displeasure, and those who have not gone astray. In the previous sermon, I spoke about
incidents in the life of Hazrat Abadah bin Samit, but they were not completed at the time. I will now present some further
incidents and events during his life. It is written in historical accounts that when
the Banu Qainuqa decided to wage war against the Muslims – on orders
of Abdullah bin Ubay bin Salool – Hazrat Abadah bin Samit, like Abdullah bin
Ubay, was a confederate of the Banu Qainuqa. However, owing to the impending battle, he
distanced himself from the Banu Qainuqa and detached himself for the sake of
God Almighty and His prophet (saw). It is written that the following
verse was then revealed: (Arabic) “O ye who believe! take not the
Jews and the Christians for friends. “They are friends one to another. “And whoso among you takes them
for friends is indeed one of them. “Verily, Allah guides
not the unjust people.” At this point I will reiterate
that this verse does not mean that one should not perform virtues deeds
that would benefit the Jews or the Christians, nor does it mean that one
must sever all ties with them. In fact, it means that one ought to avoid
making friends with those Christians and Jews who are engaged in
battle with the Muslims. At another instance, God Almighty
has explained that He does not forbid for one to perform virtuous deeds or deal
justly with those people who do not wage war against Muslims or to those who do
not exile the Muslims from their homes, irrespective of whether they are
disbelievers, Jews or Christians. Just as God Almighty states: (Arabic). “Allah forbids you not, respecting
those who have not fought “against you on account of your religion, and
who have not driven you forth from your homes, “that you be kind to them and
act equitably towards them; “surely Allah loves those
who are equitable.” It has been made evident in the first
verse that one should not forge relations with non-Muslims on the basis of
any weakness, fear or cowardice. The real objective should
be that one ought to have complete trust and reliance
in Allah the Almighty alone. Furthermore, if one improves
their spiritual condition, then God Almighty would
support that person. Unfortunately, these days we see that Muslim
governments fall in the laps of foreign power and are fearful of them. The result of this is that
owing to using their aid, one Muslim country is
turning against the other and those people are the ones who
are destroying Islam from its roots. Nonetheless, we pray to God Almighty to enable
these Muslim governments to see reason. In the incident that is being mentioned,
which is the battle against the Banu Qainuqa, which resulted in them being besieged after
the battle and eventually they were defeated, there are further details about it
in Seerat Khataman Nabiyyin, which analyses the incident
using various historical sources. It is mentioned that after their defeat, the
Banu Qainuqa were ordered to leave [Medina]. The details of this
incident is as follows: “When the Battle of Badr had taken
place and Allah the Exalted, in His Grace, “granted a convincing victory to the Muslims,
despite their being few and without means over “a very fierce army of the Quraish, and the
prominent leaders of Makkah were mixed to dust, “the Jews of Madinah went
up in flames of jealousy. “They began to openly hurl
stinging comments at the Muslims “and publicly asserted
in gatherings that, ‘So what if you have defeated
the army of the Quraish. ‘Let Muhammad (saw) fight us and we
shall demonstrate how wars are fought.’ “This escalated to such an extent that in
one gathering they even uttered such words “in the very presence of
the Holy Prophet (saw). “As such, there is a narration
that after the Battle of Badr, “when the Holy Prophet (saw)
returned to Madinah, “one day, he gathered the
Jews and admonished them “and whilst presenting his
claim, invited them to Islam. “The chieftains among the Jews responded “to this peaceful and sympathetic
address of the Holy Prophet (saw) “in the following words, ‘O Muhammad (saw), it
seems that you have perhaps become arrogant ‘after killing a few Quraish. Those people
were inexperienced in the art of war. ‘If you were to fight us, you would
come to know the real likes of warriors’ “The Jews did not rest
upon a mere threat, “rather, it seems as if they even
began to hatch conspiracies “to assassinate the Holy Prophet (saw). “There is a narration that in those days “when a faithful Companion by
the name of Talhah bin Barra’ra “was about to pass away,
he bequeathed that, ‘If I die at night, the Holy Prophet (saw) should
not be notified about my funeral prayer, ‘lest a misfortune befalls the Holy Prophet (saw)
at the hands of the Jews on my account.’” I.e. lest the Holy Prophet (saw) comes
at night to lead the funeral prayer and the Jews see it as
an opportunity to attack. Therefore, after the Battle of Badr, the
Jews openly began to fuel mischief, and among the Jews of Madinah, since the Banu
Qainuqa‘ were the most powerful and bold, it was they who first began
to breach the treaty. “As such, historians write,‘Among the
Jews of Madinah, the Banu Qainuqa‘ ‘were the first to break the treaty which had been
settled between them and the Holy Prophet (saw). ‘After Badr, they began to rebel fiercely
and openly expressed their rancour ‘and malice and broke their
treaty and agreement.’ “However, despite such events, under the guidance
of their Master, the Muslims demonstrate patience “in every way and did not allow
themselves to take the lead in any respect. “ It is narrated in a Hadith that after the
treaty which had been settled with the Jews, “the Holy Prophet (saw) would even take
special care to protect their sentiments. “On one occasion an argument broke
out between a Muslim and a Jew. “The Jew asserted the superiority of
Moses (as) above all the other Prophets. “The Companion was angered by this and he
dealt somewhat harshly with that person replying “that the Holy Prophet (saw) was the
most superior of all the Messengers. “When the Holy Prophet (saw) was
informed of this, he was displeased “and rebuked the Companion saying, ‘It is not your task to go about
speaking of the superiority ‘of God’s Messengers in
comparison to one another.’ “Then, the Holy Prophet (saw) mentioned a partial
superiority of Moses (as) and consoled the Jew. “However, despite this loving
conduct of the Holy Prophet (saw), “the Jews continued to
escalate in their mischief. “Eventually, it was the Jews
who created a cause for war ‘‘and their heart-felt animosity
could not be tamed. “What happened was that one day, a Muslim
lady went to the shop of a Jew in the market “in order to purchase some goods. “A few evil Jews, who were
then sitting at the shop ‘‘began to harass her in a
most mischievous manner “and even the shopkeeper himself committed
the evil deed that while the lady was unaware, “he attached the lower corner of
her skirt to the mantle on her back “with a thorn or something of that sort. “As a result, when the lady stood up
to leave due to their rude behaviour, ‘‘the lower part of her body “became exposed at which the Jewish shopkeeper
and his accomplices burst out in laughter. “Outraged, the Muslim lady
screamed and appealed for help. “It so happened that a
Muslim was present nearby. “He dashed to the scene and in a mutual
altercation, the Jewish shopkeeper was killed. “Upon this, the Muslim was showered
with swords from all directions “and this remarkably indignant
Muslim was put to death. “When the Muslims were informed
of this event in national indignation, ‘‘their eyes gorged with blood in rage. “On the other hand, the Jews who desired
to make this incident an excuse to fight, “congregated in the form of a
crowd and a state of riot broke out. “When the Holy Prophet (saw) was informed of this,
he gathered the chieftains of the Banu Qainuqa‘ “and explained that such
behaviour was not appropriate “and that they should refrain
from such mischief and fear God. “Instead of expressing disappointment or remorse
and seeking forgiveness for what had happened, “they responded with very refractory answers
and boldly repeated their earlier threat that, ‘Do not become arrogant
over your victory at Badr. ‘When you are to fight us you shall
come to know the real likes of warriors.’ “Left with no other choice, the
Holy Prophet (saw) set out towards “the fortresses of the Banu Qainuqa‘
with a force of Companions.” When the Holy Prophet (saw) went to
see the Jews with his companions, they ought to have shown remorse for their
actions and extended a hand of peace, but instead they were ready to fight. “Therefore, war was declared ‘‘and the forces of Islam and Judaism
came forth to battle one another. “According to the custom of that
era, a method of warfare was “that one party would secure themselves
within their fortresses and wait. “The opposing force would besiege the fortress
and whenever an opportunity presented itself, “now and then, attacks would be
launched against one another. “This would continue until the surrounding army
would either lose hope in capturing the fortress “and lift the siege, and this would be
considered a victory to the ones besieged; “or being unable to muster the
strength to fend off the onslaught, “the besieged force would open the gates of their
fortress and hand themselves over to the victors. “On this occasion, the Banu
Qainuqa‘ employed the same tactic,” and closed themselves
within their own fortresses. “The Holy Prophet (saw) besieged them
and this siege continued for fifteen days. “Finally, when all the strength and arrogance
of the Banu Qainuqa‘ had been shattered, “they opened the gates of their fortresses
on the condition that though their wealth “would belong to the Muslims, their
lives and families would be spared. “The Holy Prophet (saw) accepted this
condition, even though according to Mosaic law, “all of these people were
liable to be put to death,” According to the Mosaic law, they
were liable to be put to death, “and according to the initial agreement,
the judgement of the Mosaic law “should have been administered to them. “However, since this was the first crime committed
by this nation, as a first course of action, “the merciful and forgiving disposition of the
Holy Prophet (saw) could never be inclined “towards an extreme punishment, which
should only be imposed as a final remedy. “However, on the other hand, ‘‘allowing such a treacherous and
rebellious tribe to remain in Madinah “was no less than nurturing a snake in the
grass, especially when a group of hypocrites “from among the Aus and Khazraj
were already present within Madinah, ‘‘and from the exterior as well, “the opposition of the whole of Arabia
had greatly distressed the Muslims. “In such circumstances, the only judgement
which the Holy Prophet (saw) could pass “was for the Banu
Qainuqa‘ to leave Madinah. “In comparison to their crime and taking
into account the circumstances of that era, “this was a very mild punishment. “Furthermore, the purpose of this
punishment was the security of Madinah.” The main purpose of this was to ensure
the safety of the Muslims of Medina. “Nonetheless, for the nomadic tribes of
Arabia it was nothing out of the ordinary “to move from one place to another, especially
when a tribe did not own any properties “in the form of land and orchards
– and the Banu Qainuqa‘ had none. “The entire tribe was given the opportunity to
leave one place and settle somewhere else, “with great peace and security. “As such, the Banu Qainuqa‘ very peacefully
left Madinah and settled towards Syria. “The Holy Prophet (saw) assigned the task of
overseeing the necessary arrangements, etc. “associated with their departure to a
Companion named ‘Ubadah bin Samit (ra). The companion who is being mentioned, “who was from among their
confederates ‘Ubadah bin Samit (ra) “escorted the Banu Qainuqa‘ for a few Manzils
and after safely sending them off, he returned. “The spoils which were attained
by the Muslims consisted “only of weaponry and
instruments of their profession.” Aside from this there was nothing more
that the Muslims gained in the spoils. Some details in relation to this incident
are also found in Seerat-ul-Halabiyyah. It is written therein that the Holy Prophet (saw)
commanded to expel and exile these Jews from Medina indefinitely. The Holy Prophet (saw) entrusted
Hazrat Abadah bin Samit with the responsibility of exiling them
and he gave them respite for three days. Subsequently, after three days, the
Jews said farewell to Medina and left. Prior to this, the Jews had
requested Hazrat Abadah bin Samit to extend the period of respite
that they were granted. However, Hazrat Abadah
rejected this request saying that, not a single minute of respite
would be given to them. Following this, Hazrat Abadah oversaw
their exile and the Banu Qainqah settled in the plains of a town in Syria. There are many other Ahadith
[sayings of the Holy Prophet (saw)] that have been narrated by
Hazrat Abadah bin Samit. In one narration Hazrat Abadah says: “Owing to the
various engagements of the Holy Prophet (saw), “whenever someone from among the Muhajireen
[Muslims who migrated from Mecca to Medina] “presented himself before the Holy Prophet (saw),
he would entrust him to one of us “in order to teach him the Holy Qur’an
as well as religious knowledge.” He then says, “On one occasion, the Holy
Prophet (saw) entrusted an individual to me. “He stayed at my home and ate with me and
my family and I taught him the Holy Qur’an. “When he was about to return home,
he thought that since he lived with me “and I taught him the Holy Quran, that
perhaps I had some rights over him. “Hence, he gave me a bow as a present.” He was given a bow as a present. He further says: “It was of such exceptional
quality “that I had previously never
seen a better bow “and was made of excellent
wood and was very soft.” Hazrat Abadah then says: “I presented
myself before the Holy Prophet (saw) “and asked in relation to this
saying, O Messenger of Allah (saw)! “What is your guidance in relation to this? Such
and such person gave me this bow as a present.” The Holy Prophet (saw) replied: “What you are
carrying between your shoulders is like a burning
coal.” Meaning that the present he
accepted was only given to him because he taught him the Holy
Qur’an and in this manner, it is like a fire which he is
carrying between his shoulders. There is another narration related by
Hazrat Abadah as well in which he said: “I taught the Holy Qur’an to some individuals
from among the Ahl-e-Suffa [people of Suffa] “and I also taught them how to write. “Upon this, one of them
sent me a bow as a present. “In my heart I thought that this is not money,
cash, gold, silver or any form of currency “and that I will use it to shoot
arrows in the cause of Allah. “It is merely a bow and it will be
useful to me to shoot arrows “if the occasion of Jihad ever arises
and will be used in the way of Allah.” Nevertheless, he says: “I requested the Holy
Prophet (saw) for guidance in relation to this. “Upon this, the Holy Prophet (saw)
said: ‘You may accept it ‘if you wish to wear a
necklace made out of fire.’” That is, if he wished to wear a necklace made out
of fire and for it to be placed around his neck, then he can accept it. Both of these narrations are similar
and are mentioned in different places. Commentators have deduced from these
narrations that the Bow was given as remuneration for teaching the Holy Quran and this practice
was disliked by the Holy Prophet (saw). Therefore, this incident contains guidance
for those people who teach the Holy Quran and use it as a source of income. Hazrat Rashid bin Huwaish narrates that
on one occasion, the Holy Prophet (saw) went to enquire about the health of
Hazrat Abadah bin Samit when he was ill. The Holy Prophet (saw) said: “Do you
know who from among my Ummah “will be counted amongst the martyrs?” At this, the companions
began to look at one another. ” The Holy Prophet (saw) had gone to visit
Hazrat Abadah bin Samit, who was ill at the time, when he asked: “Do you know who from among
my Ummah will be counted amongst the martyrs?” At this, the companions
began to look at one another. Hazrat Abadah asked for help so that he could sit
upright and using support, he sat up and said: “O messenger of Allah! You asked about
who from among the Ummah, will be counted “amongst the Martyrs? The ones who will
be counted amongst the martyrs are those “who only seek virtue as their reward and
are subsequently martyred fighting bravely “and displaying steadfastness.” To this the Holy Prophet (saw)
replied: “If it is left to this alone, “ then there will be few
martyrs among my Ummah.” The Holy Prophet (saw) then said: “The one
who dies fighting in the cause of God Almighty “is a martyr, the one who dies
from the plague is a martyr,” If there is an epidemic and a pious
believer passes away due to it, then in that case he will
be deemed as a martyr, “the one who drowns will
be deemed as a martyr, “the one who passes away due to
an abdominal illness is a martyr.” The Holy Prophet (saw) then further said: “A
woman who passes away in the state of Nifaas, “her child will take her
straight into paradise.” I.e. this is when a woman passes away after
childbirth due to excessive blood loss. The state of Nifaas can last for up to forty
days after childbirth and if owing to weakness or any other reason a woman passes
away, the Holy Prophet (saw) has said that her child will be the reason
for her entering paradise. There is a narration in Sahih Bukhari, which
is similar to the one I have just stated; Hazrat Abu Hurairah (ra) narrates
that the Holy Prophet (saw) said: “There are five types of martyrs: the one who
dies from the plague, the one who passes away “due to an abdominal illness, the one who drowns,
the one who passes away by being crushed “and the one who dies
fighting in the cause of Allah.” The Promised Messiah (as) was informed [by
God Almighty] that the plague was sent down as a sign for him in that whosoever believed
in him in the true sense would be saved from the effects of the plague. This is a completely different matter altogether,
however, if under normal circumstances there is an epidemic and a believer who
has firm faith passes away as a result of it, then they will be deemed as a martyr. Ismael bin Ubaid Ansari narrates that Hazrat
Abadah once asked Hazra Abu Hurairah: “O Abu Hurairah! You were not present
with us when the Holy Prophet (saw) “took the pledge of allegiance
from us on the basis that “that we would always
demonstrate obedience “ to him in times of increased activity or times
of rest, and spend in times of hardship or ease; “and that we will enjoin good and forbid
evil in a way that we would not worry about “the reproach of any critic. “Then when the Holy Prophet (saw) migrated
to Medina, we pledged allegiance to support “and protect him with our lives above
that of even our wives and children. “We pledged allegiance on all of these matters and “in return we were promised
the tidings of paradise. “Thus, whosoever breaks this pledge
that he made with the Holy Prophet (saw), “only causes harm to himself. “Whosoever fulfils the pledge he
made with the Holy Prophet (saw), “then God Almighty will fulfil His promise
as vouchsafed to the Holy Prophet (saw).” On one occasion Hazrat Muawiyya wrote
a letter to Hazrat Uthman Ghani saying: “Hazrat Abadah bin Samit is provoking
the people of Syria against me. “Therefore, either call back Abadah bin Samit to
you, or I will remove myself between him and
Syria” i.e. he would leave Syria. Hazrat Uthman wrote back saying:
“Provide transport for him and ensure “that he reaches his home
in Medina Munawwarah.” Hence, Hazrat Muawiyya
arranged for him to reach Medina. Hazrat Abadah went to visit Hazrat Uthman
in his home and aside from one person, there was nobody present, meaning
that one who met with the companions, says that he saw Hazrat Uthman
seated in the corner of the room. Hazrat Uthman then turned
to Hazrat Abadah and asked: “O Abadah bin Samit what is the
matter between you and us?” Hazrat Abadah stood up and began
addressing the people saying: “I heard the Holy Prophet (saw) say: ‘After me
there will be certain leaders who will urge you ‘to perform deeds that are displeasing
to you, and they will dislike those deeds ‘that are pleasing to you. ‘Therefore, whoever is disobedient to
God Almighty you should not follow him. ‘Thus, do not transgress the
boundaries set by God Almighty.’ “There are certain matters regarding which there
can be a difference of opinions between people, “and between Hazrat Abadah bin
Samit and Hazrat Ameer Muawiyya “there were differences of
opinions regarding certain matters. I mentioned in the previous sermon as
well that there was a similar incident during the Caliphate of Hazrat Umar (ra), but
since Hazrat Abadah bin Samit was among the prominent companions, who had heard about
matters directly from the Holy Prophet (saw), therefore, he would firmly adhere to them and
ensure others acted on them accordingly. During the caliphate of Hazrat Umar (ra)
there was a difference of opinion between Hazrat Ameer Muawiyya
and Hazrat Abadah bin Samit. Hazrat Umar (ra) instructed Hazrat
Ameer Muawiyya (ra) that he was not to question Hazrat Abadah bin Samit and to let
him act on the matters as he deemed correct. Then when Hazrat Abadah came to Medina, he
was sent back, but in the time of Hazrat Uthman, when the issue arose again, Hazrat
Uthman called Hazrat Abadah to Medina due to the conditions at the time. Nonetheless, Hazrat Abadah had a high status
and he was able to interpret certain matters because he had heard them directly
from the Holy Prophet (saw). For this reason there was a difference of opinion
in certain matters and he would voice his opinion. For example, in matters of exchanging
goods, bartering or in matters of trade. This is a lengthy subject and there is
not enough time to discuss it here, but it was relating to such matters that Hazrat
Abadah and Hazrat Muawiyya were in disagreement. Thus, Hazrat Abadah had his proofs and
he would interpret matters accordingly, while at the same time Hazrat Ameer Muawiyya
held a different opinion about the same issue. However, it is not for everyone to cause
disputes unless the matter is clarified with a clear verse of the
Holy Quran or Hadith and in this era the teachings
of the Promised Messiah (as). The fundamental point to remember in
all of this is that one should never cross the limits set by God Almighty and always
remain within those prescribed limits. Thus, every Ahmadi ought to bear this in
mind and also demonstrate obedience. Ata narrates: “I met Waleed, who was the son
of a companion of the Holy Prophet (saw) “named Hazrat Abadah bin Samit
and I asked him what his father,” i.e. Hazrat Abadah, advised
him before he passed away. “Waleed said: ‘He, (i.e. Hazrat Abadah)
said: “O my son! Fear God Almighty “and know full well that you
can never become righteous “until you have firm
belief in Allah Almighty, “and also until you believe in the positive
and negative effects of divine decree. ‘Therefore, if you die and believe
something contrary to this, ‘then you will be thrown into the fire.”’ Hzarat Anas bin Malik narrates that the
Holy Prophet (saw) would frequently visit the house of Hazrat Umme Haram bint Milhan,
who was the wife of Hazrat Abadah bin Samit and she would give the
Holy Prophet (saw) food. On one occasion when the Holy
Prophet (saw) visited her home, she served him food and then began to groom his
hair, at which the Holy Prophet (saw) fell asleep. A short while later, he woke up
from his sleep and he was smiling. Hazrat Umme Haram asked: “O Messenger
of Allah! Why were you smiling?” The Holy Prophet (saw) replied: “A
few people from among my Ummah “who had set out to fight in the way of
God Almighty were brought before me. “They were sailing in the sea in a manner
as if they were kings sitting on thrones, “or he stated that they were like
kings seated upon their thrones.” The narrator of the incident was unsure
which word the Holy Prophet (saw) had used. Nonetheless, Hazrat Umme Haram
said to the Holy Prophet (saw): “O messenger of Allah! Pray to God
Almighty that I may be among those people.” The Holy Prophet (saw) then
prayed for Hazrat Umme Haram and then rested his head
and fell asleep again. Again he woke up and he was smiling. She asked again as to the reason why
the Holy Prophet (saw) was smiling, to which the Holy Prophet (saw) said:
“Some people from among my Ummah “who had set out to fight in the way
of Allah were presented before me” The Holy Prophet (saw) then
repeated what he mentioned earlier. Hazrat Umme Haram (ra) submitted
to the Holy Prophet (saw), “O Messenger (saw) of Allah! Pray
that Allah the Almighty also enable me “to be among those group of people. The Holy Prophet (saw) stated, “You already
are included in the company of these people.” Subsequently, during the era of Muawiyyah
bin Abi Sufyan, Hazrat Umme Haram (ra) was part of a voyage and upon disembarking,
she fell from her mount and passed away. The Holy Prophet (saw) would visit
the house of Hazrat Umme Haram (ra) because he had close
familial ties with her. In regards to this it is stated that Umme Haram
(ra) was the daughter of Milhan bin Khalid and belonged to the tribe of Banu Najjar. Umme Haram was the sister of Umme Sulaim,
who was the mother of Hazrat Anas (ra), and was thus his maternal aunt. Both Umme Haram and Umme Sulaim were
maternal aunts of the Holy Prophet (saw), related to him either through a
blood relation or foster relation. Imam Noori writes that all the
scholars unanimously agree that Umme Haram had a close family
relation with the Holy Prophet (saw). Owing to this relation, the Holy Prophet (saw)
would sometimes visit her house and take rest during the afternoons. However, there are varying opinions
in regards to the exact relation. Everyone agrees that she
was his close family relative but there are different views as
to exactly how they were related. In any case, they had close family
relations in one way or another. Hazrat Umme Haram (ra) accepted Islam at
the blessed hand of the Holy Prophet (saw). Later, during the Khilafat of
Hazrat Uthman Dhul-Noorain (ra), she left to take part in Jihad, along with
her husband, Ubadah (ra) bin Samit, who was a very prominent
companion from among the Ansar. It is mentioned that she accepted Islam
at the hands of the Holy Prophet (saw). Later, during the Khilafat of Hazrat Uthman
Dhul-Noorain (ra), she left to take part in Jihad, along with her husband, Ubadah (ra) bin
Samit, who was a very prominent companion from among the Ansar, whose
account is being mentioned, and she was martyred whilst reaching
territory occupied by the Byzantines. Thus, she attained the status of martyrdom
according to the vision of the Holy Prophet (saw). In Umdatul Qari and Sharah Isha’at-ul-Saari,
which are commentaries of Bukhari, it is stated that Hazrat Umme Haram (ra)
passed away in 27-28 AH. According to some, she passed away
during the rule of Amir Muaviyyah. However, the earlier narration is more commonly
known and has been quoted by the historians, which is that she passed away during a naval
battle during the Khilafat of Hazrat Uthman (ra). In reference to the “era of Muawiyya”, it does
not refer to the rule of Hazrat Amir Muawiyya, rather it refers to that period in history
in which Hazrat Amir Muawiyya fought a naval battle against
the Byzantine Empire. Hazrat Umme Haram (ra) also took part in
this with her husband, Ubadah bin Samit and upon returning from the battle, she passed
away during the Khilafat of Hazrat Uthman (ra). Junadah bin Abu Umaiyyah
narrates that they visited Hazrat Ubadah (ra) bin
Samit during his illness. They requested him to narrate a hadith which
he had heard from the Holy Prophet (saw), so that by doing so, God
Almighty will grant him blessing. Hazrat Ubadah (ra) bin Samit
stated that the Holy Prophet (saw) once called them and took their Bai’at. The Holy Prophet (saw) took a
pledge from them on the conditions that they will show complete
obedience in all circumstances, whether it be in a state of happiness, sadness, poverty or affluence or even when
the decision goes against their preferences. Moreover, they shall not dispute with the rulers
in order to assume power for themselves, with the exception of manifest
disbelief, in a fundamental law of God, for which you have a clear and
conclusive argument from God.” This is also if one has the
power or means to do so. Sunabi Relates, “I visited
Hazrat Ubadah (ra) bin Samit “when he was close to his
demise and I began to cry. “Hazrat Ubadah (ra) bin Samit told me to
stop and enquired the reason for my crying. “He then said, ‘By God, if I were to testify,
I would certainly testify in your favour. ‘If I were granted the permission to
intercede, I will certainly intercede for you ‘and if I had the strength to help you
in any way, I would certainly do so.’ “He then said, ‘By God, I have narrated to you
all the hadith from the Holy Prophet (saw) ‘which contain all that is good
for you, except for one hadith, ‘which I shall narrate to you today at a
time when I am close to my demise. ‘I heard the Holy Prophet (saw) state that
whosever affirms that there is no God except Allah ‘and Muhammad (saw) is the Messenger of
Allah, will be safeguarded from the hellfire.’” In other words, such
a person is a Muslim. May God Almighty continue to elevate
the status of the Companions (ra), who have conveyed to us such knowledge
which is not only beneficial to us spiritually but also in our practical lives as well. I shall now mention about some deceased
members and will also lead their funeral prayer. The first is Saeed
Suqiya Sahib from Syria. He passed away on 18th April, however
the funeral prayer is being offered late since the news of his demise
was not received until recently. To Allah we belong and
to Him shall we return. The deceased was among the very sincere
and pioneer members of the Jama’at in Syria. He completed the first reading of the Holy Qur’an
by the age of 5 and right from his childhood, he was extremely proficient and skilled in
the rules for the correct pronunciation of the Holy Qur’an
and also its recitation. He taught many Ahmadis the rules for
correct pronunciation of the Holy Qur’an. Respected Munir-ul-Husni
Sahib had great trust in him. The deceased acquired an education in
law, however he did not like the field of law and instead pursued a career in teaching. He was considered among the
top teachers in the country. He taught in various parts of the country
and was promoted as headmaster. The deceased had great passion for Tabligh
and would preach to everyone he met. A few years ago, when the Arabic Desk translated
the books of the Promised Messiah into Arabic and republished them, he stated that despite
having been Ahmadi for such a long time, only now I have truly understood what
the Promised Messiah (as) has stated and for the first time I have understood
the true essence of the Jama’at. He further stated that he
was acquiring information all over again about the
true Islam Ahmadiyyat. Every acquaintances of his has mentioned
his attributes of exhibiting his morals, dealing with others with kindness, generosity,
confidence, considerate of other’s feelings and sentiments and to
selflessly help others. In fact, every person who knew him
mentioned these qualities of his and had great love for
him because of this. He remained occupied in his own work,
very cheerful, a benevolent father and was a devoted husband. He had a very extensive social circle,
very regular in his prayers and worship. Whenever he received any money, he
would offer his Chanda first, and at times, he would donate the entire
amount towards Chanda. He leaves behind three
sons and three daughters. His eldest son, Muhammad Sahib, and his
youngest son, Jalal-ul-Din Sahib, are Ahmadis. May God Almighty grant him
His mercy and forgiveness. May He elevate His status and enable his
progeny to become the recipient of his prayers. May God Almighty also enable the
rest of his progeny to accept the truth. The second funeral is of respected
Al-Tayyab Al-Ubadi Sahib from Tunisia, who passed away on 26th
June at the age of 70 – Surely to Allah we belong
and to Him shall we return. He was the only Ahmadi in his
area and was extremely sincere and had great love for
the Jama’at and Khilafat. He spent almost his
entire life in the mosque. He was true devotee of the Holy Qur’an
and spent a lot of time occupied in the remembrance of God Almighty. Upon learning about the Jama’at, he immediately
travelled to its headquarters and did the Bai’at. He had great love for the writings
of the Promised Messiah (as). In order to attend the Friday Prayer, he
would travel almost for 5 hours on train to offer his prayer in the headquarters. He was an extremely courageous person, and
would introduce the Jama’at to whoever he met. He faced a lot of pressure from his family
and locals but he remained firm in his belief. He openheartedly contributed towards Chanda,
right from the moment he did the Bai’at and when he learnt about the Nizam-e-Wasiyyat,
he immediately became a part of it. He would always urge the youth to spend in the
way of Allah the Almighty and would tell them that it was owing to spending in the way of God
Almighty that his wealth was greatly blessed. The deceased also had the
opportunity to perform the Hajj. He had great love for the
Jama’at and Khilafat. May God Almighty grant him His mercy
and forgiveness and enable his progeny and dear ones to become
the recipient of his prayers. The third funeral is of respected
Amatul Shukoor Sahiba, who was the eldest daughter of
Hazrat Khalifatul Masih III (rh). She passed away on 3rd
September at the age of 79 – Surely to Allah we belong
and to him shall we return. As I mentioned that she was the daughter
of Hazrat Khalifatul Masih III (rh) and she was the paternal granddaughter
of Hazrat Musleh Maud (ra) and the maternal granddaughter of
Hazrat Nazwab Mubarka Beghum Sahiba and Hazrat Nawab Muhammad Ali Khan Sahib. She was born in April, 1940 in Qadian. She acquired her primary education in
Qadian and completed her BA from Lahore. She was married twice. Her first marriage was with Shahid Khan Sahib,
who was the son of Nawab Abdullah Khan Sahib, she had two sons and three
daughters from that marriage. One of her sons, Amir Ahmad
Khan, is a Waqfe-Zindagi and is currently serving
in Tehrik-e-Jadid. Two of her grandsons are
currently studying in Jamia. Her second marriage was
with Dr Mirza Laiq Sahib, however she did not have any
children from that marriage. Although she did not serve in any major
office for the Jama’at, however she generally had the opportunity to serve in various
Jama’at departments of Lajna Imaillah. Everyone who has written
about her has mentioned that she worked with great
cooperation and humility. She had great interest in reading and writing and
had written biography on Hazrat Amma Jaan (ra) and another book on Hazrat Nawab Mubarka
Beghum Sahiba, the title of which is, “Mubarka Ki Kahani Mubarka Ki Zubani”. Her third book which is a biography on the
wife of Hazrat Mirza Sharif Ahmad Sahib (ra), Hazrat Bu Zainab Sahiba (ra). The manuscript of which is complete
but has not been published yet due to the current
circumstances [in Pakistan]. These three books therefore are a
great literary contribution for the Lajna. Her maternal granddaughter, Malahat, writes,
“My grandmother would always tell us “that Hazrat Khalifatul
Masih III (rh) would say ‘‘that one should always
smile for it is an act of charity. “Therefore, I saw that even during the period of
her final illness, she would always be smiling.” She was suffering from a very painful illness
and found out very late that it was cancer, however she bore this with
great courage and patience. Hazrat Khalifatul Masih
III (rh) would also say that she would endure every
difficulty with great patience. May Allah the Almighty grant her His forgiveness
and mercy and may He enable her children and future progeny to also
remain attached with Khilafat and the Jama’at with
a bond of true loyalty. I would also like to mention that since
the Khuddam-ul-Ahmadiyya Ijtema is commencing from today, therefore the Asr
prayer will be combined with the Friday Prayer. All praise is due to Allah We laud Him, we beseech help
from Him and ask His protection; we confide in Him, we trust Him alone and we seek protection against
the evils and mischief of our souls and from the bad results of our deeds. Whomsoever He guides on the
right path, none can misguide him; and whosoever He declares misled,
none can guide him onto the right path. And we bear witness that none deserves
to be worshipped except Allah. We bear witness that Muhammad
is His servant and Messenger. O servants of Allah! May
Allah be merciful to you. Verily, Allah commands you to act with
justice, to confer benefits upon each other and to do good to others as
one does to one ‘s kindred and forbids evil which
pertain to your own selves and evils which affect others and prohibits
revolts against a lawful authority. He warns you against being unmindful. You remember Allah; He
too will remember you; call Him and He will make
a response to your call. And verily divine remembrance
is the highest virtue.

27 thoughts on “Friday Sermon – 6th September 2019

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