Friday Sermon
6 September 2019
Men of Excellence
After reciting the Tashahud, Ta‘awuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
In the
previous sermon, I started to relate accounts from the life of Hazrat Ubadahra
bin Samit, however there still remained some accounts and so, I will present some further accounts and incidents
during his life.
It is written in historical accounts that
when the Banu Qainuqa decided to wage war against the Muslims – on the orders
of Abdullah bin Ubay – Hazrat Ubadahra 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 for the sake of God
Almighty and His Prophetsa, he detached himself from being their
confederate. It is stated that the following verse was then revealed:
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَتَّخِذُوا الۡیَہُوۡدَ وَ النَّصٰرٰۤی اَوۡلِیَآءَ ۘؔ بَعۡضُہُمۡ اَوۡلِیَآءُ بَعۡضٍ ؕ وَ مَنۡ یَّتَوَلَّہُمۡ مِّنۡکُمۡ فَاِنَّہٗ مِنۡہُمۡ ؕ اِنَّ اللّٰہَ لَا یَہۡدِی الۡقَوۡمَ الظّٰلِمِیۡنَ
“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.”
[Ch.5: V.52] (Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 3, p. 506,
Dar-ul-Kutub al-Ilmiyyah, Beirut, 2005)
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. Rather, it means that one ought to avoid making friends with
those Christians and Jews who are engaged in battle with the Muslims. In fact,
God Almighty has explained in other place in the Holy Quran 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:
لَا یَنۡہٰٮکُمُ اللّٰہُ عَنِ الَّذِیۡنَ لَمۡ یُقَاتِلُوۡکُمۡ فِی الدِّیۡنِ وَ لَمۡ یُخۡرِجُوۡکُمۡ مِّنۡ دِیَارِکُمۡ اَنۡ تَبَرُّوۡہُمۡ وَ تُقۡسِطُوۡۤا اِلَیۡہِمۡ ؕ اِنَّ اللّٰہَ یُحِبُّ الۡمُقۡسِطِیۡنَ
“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.” [Ch.60: V.9]
Thus, through the earlier verse, it has
been made evidently clear 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 shall
grant His support. Unfortunately, these days we witness that Muslim governments
fall in the laps of foreign powers and are fearful of them. The result of this is
that owing to benefiting from their aid, one Muslim country is turning against
the other and they are the very people who are destroying Islam from its roots.
Nonetheless, we pray to God Almighty to enable these Muslim governments to see
reason.
In any case, in relation to the incident
that is being mentioned, which is the battle against the Banu Qainuqa that
resulted in them being besieged after the battle and eventually they were
defeated, there are further details about it found in Sirat Khatamun-Nabiyyin.
It references various historical sources and states regarding this incident
that after their defeat, the Banu Qainuqa were ordered to leave [Medina] and
the details of this incident are as follows:
“When the Battle of Badr had taken place
and Allah the Exalted, out of 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 Mecca were mixed to dust, the Jews of
Medina 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[sa] 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
Prophetsa. As such, there is a narration that after the Battle of
Badr, when the Holy Prophetsa returned to Medina, 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 Prophetsa in the following words:
“‘O Muhammad[sa], 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 Prophetsa. There is a narration that in those days when a
faithful Companion by the name of Talhara bin Barra was about to
pass away, he bequeathed, ‘If I die at night, the Holy Prophetsa
should not be notified about my funeral prayer, lest a misfortune befalls the
Holy Prophetsa at the hands of the Jews on my account.’ (i.e. lest
the Holy Prophetsa 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 Medina, 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 Medina, the Banu
Qainuqa were the first to break the treaty which had been settled between them
and the Holy Prophetsa. 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 demonstrated 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
Prophetsa 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 Mosesas
above all the other Prophets. The Companion was angered by this and he dealt
somewhat harshly with that person replying that the Holy Prophetsa
was the most superior of all the Messengers. When the Holy Prophetsa
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 Prophetsa mentioned a
partial superiority of Mosesas and consoled the Jew. However,
despite this loving conduct of the Holy Prophetsa, 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.” (Perhaps there was a hook of some sort and he
pinned it against that.) “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 Prophetsa 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 Prophetsa
set out towards the fortresses of the Banu Qainuqa with a force of Companions.”
(When the Holy Prophetsa 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, every 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 Prophetsa 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 Prophetsa 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 for their wrongdoings) 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 Prophetsa 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 Medina was no less than nurturing a snake in the grass, especially
when a group of hypocrites from among the Aus and Khazraj was already present
within Medina, 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 Prophetsa could pass was for the Banu
Qainuqa to leave Medina. 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 Medina.” (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 Medina and settled
towards Syria. The Holy Prophetsa assigned the task of overseeing
the necessary arrangements, etc. associated with their departure to a companion
named Ubadahra bin Samit (the companion who is being mentioned) who
was from among their confederates. Ubadahra bin Samit escorted the
Banu Qainuqa for a few manzils [ a day’s journey] 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. (Sirat
Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, pp.
458-460)
Some details in relation to this incident
are also found in Sirat-ul-Halabiyyah. It states that the Holy Prophetsa
commanded to expel and exile these Jews from Medina for good. The Holy Prophetsa
entrusted Hazrat Ubadahra bin Samit with the responsibility of
exiling them and he gave the Jews respite for three days.
Subsequently, after three days, the Jews
said farewell to Medina and left. Prior to this, the Jews had requested Hazrat
Ubadahra bin Samit to extend the period of respite that they were
granted. However, Hazrat Ubadahra rejected this request stating that
not a single minute of respite would be given to them. Following this, Hazrat
Ubadahra oversaw their exile and the Banu Qainuqa settled in the
plains of a town in Syria. (Al-Sirat al-Halabiyyah, Vol. 3, p. 287, Bab
Dhikr Maghaziyah, Ghazwah Banu Qainuqa, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2002)
There are many other Ahadith [sayings of the Holy Prophetsa] which have been narrated by Hazrat Ubadahra bin Samit. In one narration, Hazrat Ubadahra states:
“Owing to the increasing engagements of
the Holy Prophetsa, whenever someone from among the Muhajireen
[Muslims who migrated from Mecca to Medina] presented himself before the Holy
Prophetsa, he would entrust him to one of us in order to teach him
the Holy Quran as well as religious knowledge.”
He further narrates, “On one occasion, the
Holy Prophetsa assigned an individual to me. He stayed at my home
and ate with me and my family and I taught him the Holy Quran. When he was
about to return home, he thought that since he had stayed with me and I had
taught him the Holy Quran, therefore perhaps I had some rights over him. Hence,
he gave me 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 Ubadahra then says, “I presented
myself before the Holy Prophetsa and asked, ‘O Messengersa
of Allah! Such and such individual has granted me this bow as a gift. What is
your guidance in relation to this?’ The Holy Prophetsa 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 Quran and thus it is was fire which he was carrying between his shoulders.
(Musnad Ahmad bin Hanbal, Vol. 7, p. 563, Ubadahra bin Samit,
Hadith 23146, Aalamul Kutub, Beirut, 1998)
There is another narration related by
Hazrat Ubadahra as well in which he said:
“I taught the Holy Quran to some
individuals from among the Ahl-e-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 so
decided that I will use it to shoot arrows in the way 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 sought
guidance from the Holy Prophetsa in relation to this. Upon this, the
Holy Prophetsa said, ‘You may accept it if you wish to wear a chain
made out of fire around your neck.’” (Sunan Ibn Majah, Kitabul
Tijaaraat, Baab Al-Ajr Ala Taleem-ul-Quran, Hadith 2157)
That is, if he wished to have a chain made
out of fire and placed around his neck, then he could accept it.
Both of these narrations are similar and
have appeared in different sources. The commentators [of Ahadith] have
concluded from these narrations that the bow was given as remuneration for
teaching the Holy Quran, however this practice was disliked by the Holy Prophetsa.
Therefore, this incident contains guidance for those people who teach the Holy
Quran and use it as a source of personal income.
Hazrat Rashid bin Hubaish narrates that on
one occasion, the Holy Prophetsa went to enquire about the health of
Hazrat Ubadahra bin Samit who was ill at the time. The Holy Prophetsa
asked, “Do you know who from among my Ummah will be counted amongst the
martyrs?” At this, the Companionsra began to look at one another.
Upon this, Hazrat Ubadahra asked for help so that he could sit
upright and using support, he sat up and submitted, “O Messengersa 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 Prophetsa replied, “If
it is left to this alone, then there will be very few martyrs among my Ummah.”
The Holy Prophetsa 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”, that is, 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 Prophetsa then further said, “A woman who
passes away in the state of nifaas, her child will take her straight
into paradise.” (Musnad Ahmad bin Hanbal, Vol. 5, p. 492, Musnad Rashid
bin Hubaish, Hadith 23146, Aalamul Kutub, Beirut, 1998)
The state of nifaas 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 during this period, the Holy Prophetsa
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 Hurairahra
narrates that the Holy Prophetsa 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.” (Sahih al-Bukhari, Kitabul
Jihad Wa Al-Sair, Hadith 2829)
The Promised Messiahas 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. Thus, this particular case 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 Ubadahra once said to Hazrat Abu Hurairahra, “O
Abu Hurairahra! You were not present at the time when the Holy
Prophetsa 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 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 Prophetsa migrated to Medina, we
pledged allegiance to support and protect him with our lives as we would
protect 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 Prophetsa, only causes harm
to himself. Whosoever fulfils the pledge he made with the Holy Prophetsa,
then God Almighty will fulfil His promise as vouchsafed to the Holy Prophetsa.”
On one occasion Hazrat Muawiyyara
wrote a letter to Hazrat Uthman Ghanira stating, “The people of
Syria are creating unrest against me due to Hazrat Ubadahra bin
Samit Therefore, either call back Ubadahra bin Samit to you, or I
will remove myself between him and Syria” i.e. he would leave Syria. Hazrat
Uthmanra wrote back stating: “Provide transport for him and ensure
that he reaches his home in Medina Munawwarah.” Hence, Hazrat Muawiyyara
arranged for him to reach Medina. Hazrat Ubadahra went to visit
Hazrat Uthmanra in his home and aside from one person, there was
nobody present, meaning out of those who had met with the companions, Hazrat
Ubadahra saw Hazrat Uthmanra seated in the corner of the
room. Hazrat Uthmanra then turned to Hazrat Ubadahra and
asked, “O Ubadahra bin Samit what is the matter between you and us?”
Hazrat Ubadahra stood up and began addressing the people saying: “I
heard the Holy Prophetsa 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.’” (Musnad Ahmad bin Hanbal, Vol. 7,
pp. 564-565, Musnad Ubadahra bin Samit, Hadith 23149-23150, Aalamul
Kutub, Beirut, 1998)
There are certain matters regarding which
there can be a difference of opinion between people, and between Hazrat Ubadahra
bin Samit and Hazrat Amir Muawiyyara, there were differences of
opinions regarding certain matters. I mentioned in the previous sermon as well
that there was a similar incident during the Khilafat of Hazrat Umarra.
Since Hazrat Ubadahra bin Samit was among the early companions, who
had heard about matters directly from the Holy Prophetsa, therefore,
he would firmly adhere to them and ensure others acted on them accordingly.
During the Khilafat of Hazrat Umarra there was a difference of
opinion between Hazrat Amir Muawiyyara and Hazrat Ubadahra
bin Samit. Hazrat Umarra instructed Hazrat Amir Muawiyyara
that he was not to question Hazrat Ubadahra bin Samit and to let him
act on the matters as he deemed correct. Later, when Hazrat Ubadahra
retuned to Medina [due to these differences], Hazrat Umarra sent him
back. (Sunan Ibn Majah, Hadith 18)
However, in the time of Hazrat Uthmanra,
when the issue arose again, Hazrat Uthmanra called Hazrat Ubadahra
to Medina due to the conditions at the time. Nonetheless, Hazrat Ubadahra
had a very high status and he was able to interpret certain matters because he
had heard them directly from the Holy Prophetsa. 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 Ubadahra and Hazrat Muawiyyara were in
disagreement. Since Hazrat Ubadahra had sound arguments to prove his
case, therefore he would interpret matters accordingly, while at the same time
Hazrat Ameer Muawiyyara held a different opinion about the same
issues. However, it is not for everyone to voice disagreements, unless they have
clear proof from the Holy Quran or Hadith. Moreover, in this era the Promised
Messiahas has elucidated many issues. Nonetheless, 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 demonstrate complete obedience.
Ata narrates, “I met Waleed, who was the
son of a companion of the Holy Prophetsa named Hazrat Ubadahra
bin Samit and I asked him what his father, i.e. Hazrat Ubadahra,
advised him before he passed away. Waleed replied that he (i.e. Hazrat Ubadahra)
said: ‘O my son! Fear God Almighty and know full well that you can never become
righteous until you have firm belief in Allah the Almighty, and also until you
believe in the divine decree, whether good or bad. Therefore, if you die and
believe something contrary to this, then you will be thrown into the fire.’”
Hazrat Anasra bin Malik
narrates that the Holy Prophetsa would frequently visit the house of
Hazrat Umme Haramra bint Milhan, who was the wife of Hazrat Ubadahra
bin Samit and she would present the Holy Prophetsa food. On one
occasion when the Holy Prophetsa visited her home, she served him
food and then began to groom his hair, at which the Holy Prophetsa
fell asleep. A short while later, he woke up from his sleep and he was smiling.
Hazrat Umme Haramra asked, “O Messengersa of Allah! Why
were you smiling?” The Holy Prophetsa 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 as to exactly which word the
Holy Prophetsa had used. Nonetheless, Hazrat Umme Haramra
said to the Holy Prophetsa, “O Messengersa of Allah! Pray
to God Almighty that I may be among those people.” The Holy Prophetsa
then prayed for Hazrat Ummera 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 Prophetsa was smiling, to which the Holy
Prophetsa said, “Some people from among my Ummah who had set out to
fight in the way of Allah were presented before me.” The Holy Prophetsa
then repeated what he mentioned earlier. Hazrat Umme Haramra
submitted to the Holy Prophetsa, “O Messengersa of Allah!
Pray that Allah the Almighty also enable me to be among those group of people.”
The Holy Prophetsa stated, “You already are included in the company
of these people.” Subsequently, during the era of Muawiyyah bin Abi Sufyan,
Hazrat Umme Haramra was part of a voyage and upon disembarking, she
fell from her mount and passed away. (Sahih al-Bukhari, Kitabul Jihad Wa
Al-Sair, Hadith 2788-2789)
The Holy Prophetsa would visit
the house of Hazrat Umme Haramra because he had close familial ties
with her. With regard to this, it is stated that Umme Haramra was
the daughter of Milhan bin Khalid and belonged to the tribe of Banu Najjar.
Umme Haram was the sister of Umme Sulaim, whose son was Hazrat Anasra,
and thus she was his maternal aunt. Both Umme Haramra and Umme
Sulaim were maternal aunts of the Holy Prophetsa, related to him
either through a blood relation or foster relation. (Al-Isti‘ab, Vol. 4,
p. 1931, Dar-ul-Jeel, Beirut, 1992)
Imam Nawawi writes that all the scholars
unanimously agree that Umme Haramra had a close family relation with
the Holy Prophetsa. Owing to this relation, the Holy Prophetsa
would sometimes visit her house and take rest during the afternoons. However,
there are varying opinions as regards the exact relation. Everyone agrees that
she was his close family relative, but there are different views as to exactly
how they were related. (Al-Minhaj Bi-Sharah Sahih Mulsim, Imam
Nawawi, Kitab-ul-Amarah, Hadith no. 1912, Dar-e-Ibn Hazam, Beirut, 2002)
In any case, they had close family
relations in one way or another. Hazrat Umme Haramra accepted Islam
at the blessed hand of the Holy Prophetsa. Later, during the
Khilafat of Hazrat Uthman Dhul-Noorainra, she left to take part in
Jihad, along with her husband, Ubadahra 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
Prophetsa.
In Umdatul Qari and Sharah
Irshhaad-ul-Saari, which are commentaries of Bukhari, it is stated
that Hazrat Umme Haramra passed away in 27-28 AH. According to some,
she passed away during the rule of Amir Muawiyyara.
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 Uthmanra.
In reference to the “era of Muawiyya”, it does not refer to the rule of Hazrat
Amir Muawiyyara, rather it refers to that period in history in which
Hazrat Amir Muawiyyara fought a naval battle against the Byzantine
Empire. Hazrat Umme Haramra also took part in this with her husband,
Ubadahra bin Samit and upon returning from the battle, she passed
away during the Khilafat of Hazrat Uthmanra. (Umdatul Qari
[Sharah Sahih al-Bukhari ] Vol. 14, p. 128, Dar Ihyaa al-Turath
al-Arabi, Beirut, 2003), (Irshhaad-ul-Saari [Sharah Sahih al-Bukhari],
Vol. 5, p. 230, Dar-ul-fikr, Beirut, 2010)
Junadah bin Abu Umaiyyah narrates that
they visited Hazrat Ubadahra bin Samit during his illness. They
requested him to narrate a hadith which he had heard from the Holy Prophetsa,
so that by doing so, God Almighty will grant him blessing. Hazrat Ubadahra
bin Samit stated that the Holy Prophetsa once called them and took
their Bai‘at. The Holy Prophetsa 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. (Sahih Al-Bukhari, Kitab-ul-Fitn, Hadith no.
7055-7066)
In regards “with the exception of manifest
disbelief”, [i.e. when one can disagree] even then that is when it comes to a
fundamental law of God, for which one has a clear and conclusive argument from
God and also if one has the power or means to do so.
Sunabihir relates, “I visited Hazrat
Ubadahra bin Samit when he was close to his demise and I began to
cry. Hazrat Ubadahra 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 Prophetsa 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 Prophetsa
state that whosever affirms that there is no God except Allah and Muhammadsa
is the Messenger of Allah, will be safeguarded from the hellfire, in other
words, such a person is a Muslim.’” (Sahih Muslim, Kitab-ul-Iman, Hadith
no. 29)
May God Almighty continue to elevate the
status of the Companionsra, 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 some deceased members [of the Jamaat] and will also lead their funeral prayer.
The first is Saeed Suqiya Sahib from
Syria. He passed away on 18 April, however the funeral prayer is being
offered late since the news of his demise was not received until recently.
اِنَّا لِلّٰہِ وَ اِنَّاۤ اِلَیۡہِ رَاجِعُوْنَ
“Surely to Allah we belong and to Him
shall we return.”
The deceased was among the very sincere
and pioneer members of the Jamaat in Syria. He completed the first reading of
the Holy Quran 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
Quran and also its recitation. He taught many Ahmadis the rules for the correct
pronunciation of the Holy Quran [i.e. Tajweed]. 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 Messiahas into Arabic and
republished them, he stated that despite having been Ahmadi for such a long
time, only now had he truly understood what the Promised Messiahas
had stated and for the first time he understood the true essence of the Jamaat.
He further stated that he was acquiring information all over again about the
true Islam Ahmadiyyat. Every acquaintance of his has mentioned his attributes
of exhibiting high 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 26 June at the age of 70
اِنَّا لِلّٰہِ وَ اِنَّاۤ اِلَیۡہِ رَاجِعُوْنَ
“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 Jamaat and Khilafat. He spent
almost his entire life in the mosque. He was a true devotee of the Holy Quran
and spent a lot of time occupied in the remembrance of God Almighty.
Upon learning about the Jamaat, he
immediately travelled to its headquarters and did the Bai‘at. He had great love
for the writings of the Promised Messiahas. In order to attend the
Friday Prayer, he would travel almost for five hours on train to offer his
prayer in the headquarters. He was an extremely courageous person, and would
introduce the Jamaat 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 Jamaat 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 IIIrh.
She passed away on 3September at the age of 79
اِنَّا لِلّٰہِ وَ اِنَّاۤ اِلَیۡہِ رَاجِعُوْنَ
“Surely to Allah we belong and to Him
shall we return.”
As I mentioned that she was the daughter
of Hazrat Khalifatul Masih IIIrh and she was the paternal
granddaughter of Hazrat Musleh-e-Maudra and the maternal
granddaughter of Hazrat Nawab Mubaraka Begum Sahibara and Hazrat
Nawab Muhammad Ali Khan Sahibra.
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 Waqf-e-Zindagi and is
currently serving in Tahrik-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 Jamaat, however she generally had the opportunity to serve in
various Jamaat 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 a biography on Hazrat
Amma Janra and another book on Hazrat Nawab Mubaraka Begum Sahibara,
the title of which is, Mubarka Ki Kahani, Mubarka Ki Zubani. Her third
book is a biography on the wife of Hazrat Mirza Sharif Ahmad Sahibra,
Hazrat Bu Zainab Sahibara. The manuscript of the book 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 IIIrh 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 IIIrh
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 Jamaat 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.
(Originally published in Al-Fazl
International on 27 September 2019, pp. 5-9. Translated by The Review of
Religions.)
