Friday Sermon

21 June 2019

Hazrat Zaynab bint Jahsh^ra

After reciting the Tashahud, Ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih V^aa stated:

In the previous sermon, I narrated some incidents with regard to Hazrat Zaid^ra bin Haritha. In this regard, I mentioned that the Holy Prophet^sa later married Hazrat Zainab^ra bint Jahsh and that I will continue to relate a few more narrations regarding the marriage.

“At the time of her marriage, Hazrat Zainab^ra bint Jahsh was thirty-five years of age and in light of the circumstances of Arabia at the time, this was considered middle-aged or old. Hazrat Zainab^ra was a very righteous, pious and affluent lady. Despite the fact that from among all the wives of the Holy Prophet^sa, Hazrat Aisha^ra was contested and rivalled by Zainab alone, Hazrat Aisha^ra still highly praised the inherent virtue and purity of Hazrat Zainab^ra, and would often say:

‘I have not seen a more pious lady than Zainab^ra. She was very righteous and truthful, she was very kind towards relatives, she would give a great amount of charity and alms, and worked tirelessly for goodness and to attain divine nearness. The only thing was that she was a bit heated in temper, but immediately thereafter, she would feel remorse herself.’

“The degree to which she would give charity and alms was such that Hazrat Aisha^ra relates:

‘On one occasion, the Holy Prophet^sa said to us,

اَسْرَعُکُنَّ لِحَاقًا بِیْ اَطْوَلُکُنَّ یَدًا۔

“The one from among you who has the longest hands, shall be the first to pass away after my demise and join me.”’

“Hazrat Aisha^ra states, ‘We inferred this to mean physical hands, and would often measure our hands with one another. However, when the Holy Prophet^sa passed away and Zainab^ra bint Jahsh was the first to leave this world, it was then that the secret revealed itself to us that the word “hand” referred to charity and alms, not a physical hand.’”

Hazrat Mirza Bashir Ahmad Sahib^ra further writes:

“As it was apprehended, upon the marriage of Hazrat Zainab^ra the hypocrites of Medina raised many allegations and openly taunted that ‘Muhammad^[sa] had married the divorcee of his son and had made his own daughter-in-law permissible for himself.’ However, since the very purpose of this marriage was to erase this ignorant Arabian custom, these objections were also inevitable.

“At this instance, it is also necessary to mention that Ibn-e-Saad, Tabari etc. have recorded an absolutely false narration in relation to the marriage of Hazrat Zainab^ra. Since this narration furnishes an opportunity to raise an objection against the pristine character of the Holy Prophet^sa, various Christian historians have adorned their books with this narration in a most unpleasant manner. The story goes that when the Holy Prophet^sa married Zainab^ra bint Jahsh to Zaid, one day the Holy Prophet^sa came to the home of Hazrat Zaid^ra in search of him. Incidentally, at the time Zaid^ra, was not at home. Standing outside at the front door, when the Holy Prophet^sa called for Zaid^ra, Zainab^ra responded from inside saying that he was not at home, and recognising the voice of the Holy Prophet^sa, she dashed out immediately and submitted, ‘O Messenger of Allah! May my mother and father be sacrificed for you, please come in.’ The Holy Prophet^sa, however, refused and set back (and this narrator further states) but since Hazrat Zainab^ra had suddenly stood up flustered, she happened to stand up without a shawl on her body and the door of her home was open. As a result, the Holy Prophet^sa happened to catch sight of her, and God-forbid, fell for her beauty and returned humming the words:

سُبْحَانَ اللّٰہِ الْعَظِیْمِ سُبْحَانَ اللّٰہِ مُصَرِّفِ الْقُلْوبِ

meaning, ‘Holy is Allah, Who is the Possessor of all Greatness, Holy is Allah, Who turns the hearts of people however He so wills.’

When Zaid^ra returned, Zainab^ra related the story of the visit made by the Holy Prophet^sa. When Zaid^ra further enquired as to what the Holy Prophet^sa had said, Zainab^ra repeated these words of the Holy Prophet^sa and also said, ‘I submitted to the Holy Prophet^sa that if he desired he should come in, but he refused and returned.’ Upon hearing this, Zaid^ra presented himself before the Holy Prophet^sa and said, ‘O Messenger of Allah! Perhaps you desire Zainab for yourself. If it is your wish, I shall divorce her and you can marry her.’ The Holy Prophet^sa responded, ‘O Zaid! Fear God and do not divorce Zainab^ra.’ However, the narrator further states that Zaid^ra ultimately divorced Zainab^ra.

“This is the narration as it is related by Ibn-e-Saad, Tabari and others on this occasion. Although this narration can be elaborated in a manner which no longer leaves room for any objection, the truth is that this tale is absolutely fictitious and false from start to finish. It is proven to be fabricated both in terms of riwayat [chain of narrators] and dirayat [meaning]. As far as riwayat is concerned, it is enough to state that this narration is primarily related by Waqidi and Abdullah bin Aamir Aslami, both of whom are looked upon by scholars as being absolutely weak and unreliable. In fact, Waqidi is so notorious for his falsehood and lies that from among all the Muslim narrators, he is perhaps second to none in this respect.”

In contrast, however, the narration which Hazrat Mirza Bashir Ahmad Sahib^ra has recorded, “The one we have adopted, wherein Zaid^ra presented himself before the Holy Prophet^sa and complained about the harsh treatment of Zainab^ra”, that was mentioned in the previous sermon, “to which the Holy Prophet^sa had responded, ‘Fear God and do not divorce her.’ This narration is from Bukhari, which, in the estimation of both friend and foe is accepted as the most authentic record of Islamic history after the Holy Quran, to which no critic has ever had the courage to raise a finger.

“Therefore, in light of principles of riwayat, the value and worth of both these narrations is evident. Similarly, if one contemplates in terms of rationality, there seems to be no doubt in the narration of Ibn-e-Saad, etc. as being false. It is accepted that Zainab^ra was the paternal-cousin of the Holy Prophet^sa, to the extent that it was he who acted as her guardian and married her to Zaid^ra bin Haritha. Similarly, no one can deny that until this time, the Muslim women did not observe purdah [the veil], rather, the initial injunctions relevant to purdah were revealed after the marriage of Hazrat Zainab^ra and the Holy Prophet^sa. In this case, to presume that prior to this the Holy Prophet^sa had not seen Zainab^ra and it was only then that he coincidentally happened to catch sight of her, and then fell for her, possesses no more value than a clear and blatant lie.

“Indeed, prior to that time, the Holy Prophet^sa probably would have seen Zainab^ra thousands of times and the beauty and flaws of her body were apparent to him. Although there is no difference in seeing her with or without a shawl, when their relation was so close, the tradition of purdah was not prevalent and there was constant interaction, it is most probable that the Holy Prophet^sa would have had the opportunity to see her many times without a shawl. Furthermore, the fact that Zainab^ra invited the Holy Prophet^sa inside proves that she was at least wearing enough clothing to be able to present herself before the Holy Prophet^sa. Hence, irrespective of the angle from which this tale is analysed, it proves to be absolutely false and forged, which possesses no truth whatsoever. Along with these arguments, if the impeccably pure and holy life of the Holy Prophet^sa is taken into consideration, which was evident from his every movement, nothing at all remains of this absurd and ridiculous tale. It is for this very reason that research scholars have categorically declared this tale to be fabricated and false.

“For example, Allama Ibn Hajar in his Fathul-Bari, Allama Ibn Kathir in his commentary, and Allama Zarqani in his Sharh Mawahib have explicitly stated that this narration is absolutely false, and have considered it to be a disgrace of the truth to even allude to it. So too is the case with other research scholars as well.”

Hazrat Mirza Bashir Ahmad Sahib^ra has further written:

“This is not limited to research scholars alone, rather, every such individual who has not been blinded by prejudice, would give precedence to the viewpoint we have presented before our readers on the foundation of the Holy Quran and authentic Ahadith, in comparison to this meaningless and loathsome tale, which has been forged and related by certain hypocrites. The Muslim historians, whose only task was to gather all kinds of narrations, included this tale in their works without any investigation, and then blinded by religious prejudice, non-Muslim historians have made this tale the highlight of their books.”

Hazrat Mirza Bashir Ahmad Sahib^ra further writes in his book, Seerat Khatamun Nabiyyin:

“In the context of this fabricated tale, it should especially be remembered that this time was an era in the Islamic history when the hypocrites of Medina were at full force. A full-fledged conspiracy to defame Islam and the founder of Islam was being hatched under the leadership of Abdullah bin Ubayy bin Sulul. It was their custom to concoct false and fabricated tales and propagate them in secret; or if the actual case was something else, they would twist it, add a hundred lies to it and begin to publicise it covertly. As such, in Surah al-Ahzab of the Holy Quran, where the marriage of Hazrat Zainab^ra has been alluded to, the hypocrites of Medina have especially been mentioned in parallel as well. Referring to their acts of mischief, Allah the Exalted states:

لَئِنۡ لَّمۡ یَنۡتَہِ الۡمُنٰفِقُوۡنَ وَالَّذِیۡنَ فِیۡ قُلُوۡبِہِمۡ مَّرَضٌ وَّ الۡمُرۡجِفُوۡنَ فِی الۡمَدِیۡنَۃِ لَنُغۡرِیَنَّکَ بِہِمۡ ثُمَّ لَا یُجَاوِرُوۡنَکَ فِیۡہَاۤ اِلَّا قَلِیۡلًا

 “Meaning, ‘If the hypocrites, and those in whose hearts is a disease, and those who propagate false seditious news in Medina, desist not from their schemes, then O Messenger! We shall give you permission to take action against them, and then these people shall not continue to reside in Medina, except for a little while.’ [Surah al-Ahzab, Ch.33: V.61]

“In this verse, the false nature of this tale has clearly been mentioned in principle. Then, as it shall be mentioned ahead, it was around this time when the terrible incident of slandering Hazrat Aisha^ra transpired. Abdullah bin Ubayy and his wretched followers propagated this lie so widely, and disseminated such a twisted version of it that the Muslims began to lose their peace of mind. Certain Muslims, who were of weaker dispositions and unmindful, became victims of this propaganda as well. Hence, this era was especially a time of full force for the hypocrites, and their most desirable weapon was to spread false and filthy propaganda in order to slander the Holy Prophet^sa and his relatives. These rumours were spread so cunningly that on certain occasions, due to not having in-depth knowledge of affairs, the Holy Prophet^sa and his most prominent Companions could not even find the opportunity to rebut these allegations, and their poison would continue to spread. In these instances, latter Muslims who were not in the habit of thorough investigation and deep thought would consider this misinformation to be true and begin relating these accounts. It is in this manner that these narrations have found way into the collections of such Muslims who are the Waqidi-type, etc. As mentioned above, these narrations are absolutely nowhere to be found among the authentic Ahadith, nor have research scholars accepted them.

“Whilst alluding to the tale of Zainab^ra bint Jahsh, Sir William Muir, from whom a better mentality was expected, has not only accepted the fictitious and forged narration of Waqidi, but has made a hurtful remark.” He was a critic of Islam and this was exactly the mentality that could expected from him – and then when they find a reference from the Muslims themselves, they have an even more potent opportunity to criticise. “He said as a taunt, ‘along with his advancing age, the carnal passions of the Holy Prophet^sa grew as well – God forbid’ and Muir has attributed the expansion of his household to this very sentiment.”

He has attributed this to carnal passions, God forbid.

Hazrat Mirza Bashir Ahmad Sahib^ra has written, “I also present this entire ordeal from the perspective of a historian; I do not wish to enter into a religious debate, but upon witnessing the false portrayal of historical account, I cannot remain without raising a voice against such an unpleasant and unjust assertion either.

“Hence, religious passion and the sanctity of the Holy Prophet Muhammad^sa aside, for which a true Muslim and believer is willing to sacrifice even his life, the historical and rational facts also negate and reject this ridiculous contention.”

Hazrat Mirza Bashir Ahmad Sahib^ra further writes:

“Undoubtedly, it is a historical fact that the Holy Prophet^sa married more than once and history also establishes that with the exception of Hazrat Khadija^ra, all of these marriages took place in an era, which may be described as one of old age. However, without any historical evidence, rather, in contradiction to clear historical fact, to assert that the marriages of the Holy Prophet^sa were, God-forbid, owed to carnal passions, is far from the greatness of a historian, and even further still from the greatness of a noble man. Mr Muir was not oblivious to the fact that at the age of twenty-five, the Holy Prophet^sa married a forty-year elderly widow (Hazrat Khadija^ra), and then fulfilled this relationship until the age of fifty with such integrity and loyalty that it’s like cannot be found nowhere else. After this, until the age of fifty-five, the Holy Prophet^sa practically kept only one wife, and coincidentally this wife (Hazrat Sauda^ra) also happened to be a widow, who was a lady well advanced in age.

“During this entire period, which is especially a period of carnal urge, the Holy Prophet^sa never thought of additional marriages. Mr Muir was also not at all unaware of the historical occurrence that when the people of Mecca could no longer bear the preaching efforts of the Holy Prophet^sa and considered it to be destructive to their national religion, they sent a delegation to the Holy Prophet^sa leaded by Utbah bin Rabi‘ah. The delegation fervently pleaded to the Holy Prophet^sa so that he would desist from his efforts. In addition to bribing him with wealth and power, they also begged that if he would be content upon marrying a worthy girl, and thus refrain from speaking ill of their religion and abstain from preaching this new faith, they were prepared to give him any girl he desired. At that time, the Holy Prophet^sa was not very old, and his physical strength was also better than in his later life. However, the response that the Holy Prophet^sa gave to the representative sent by the chieftains of Mecca is an open page of history, which does not need to be repeated here.

“This historical occurrence was also not hidden from the eyes of Mr Muir that prior to his divine appointment – that is, until forty years – the people of Mecca considered the Holy Prophet^sa to be a man of impeccable character. However, despite all these testimonies, for Mr Muir to write that after the age of fifty-five, the Holy Prophet^sa became indulged in sensuality and lust, despite the fact that his physical strengths naturally became weaker, and his engagements and responsibilities grew to such an extent that the busiest of people are put to shame, cannot be considered as being anything other than a prejudiced remark!

“Anyone is free to say as he wishes and others do not have the power to stop such a person’s tongue and pen, but an intelligent person should not make a statement which common sense rejects. If Mr Muir and others like him had removed the veil of prejudice from their eyes, they would have come to know that the mere fact that all these marriages of the Holy Prophet^sa took place in his old age proves that they were not motivated by carnal desires. Obviously, there were other motives hidden beneath the surface, especially when it is a historical fact that the Holy Prophet^sa spent the days of his youth in such a state, that his own and others, all referred to him by the title of ‘Amin’ [Trustworthy].”

Hazrat Mirza Bashir Ahmad Sahib^ra further writes:

“Every reader (of these facts) and every person who comes to know of this, derives a spiritual pleasure in studying the fact that the era in which these marriages of the Holy Prophet^sa took place, was a time when the greatest burden of the responsibilities of prophethood was being shouldered by him and the Holy Prophet^sa was becoming fully engrossed in the fulfilment of his countless and heavy responsibilities. And for every just and noble person – this very fact alone establishes that these marriages of the Holy Prophet^sa were a part of his responsibilities of prophethood, for which he destroyed his own domestic peace in order to support the objectives of preaching and training. An evil person searches for an evil motive in the actions of others, and due to his own filthy state, is often at a loss to understand the pure intentions of others. However, a noble person knows and understands that often the same action is performed by a sinister man with evil intent, while a pious man can and does perform the same action with a good and pure intention.

“In Islam – and this should be clear, that in Islam – the purpose of marriage is not so that a man and woman can come together in order to satisfy their carnal desires. Although the union of man and woman is a genuine purpose of marriage so that human life can continue, there are also many other wholesome purposes as well. Hence, in identifying the motives behind the marriages of such a person whose every movement in life was a testimony to his selflessness and purity and twisting them towards ill-intent in the manner of wicked people cannot harm the person with regard to whom this opinion is voiced, but instead the inner state of the critic can well be understood.”

Hazrat Mirza Bashir Ahmad Sahib^ra says, “I shall say no more in response to this allegation.

وَاللّٰہُ الْمُسْتَعَانُ عَلٰی مَا تَصِفُوْنَ

Meaning, ‘And Allah alone is the Helper against that which they allege.’” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^ra, pp. 549-555)

Whilst delivering a Nikah sermon, Hazrat Khalifatul Masih II^ra mentioned a point regarding wedlock and Nikah, which I too will mention. He stated:

“The Holy Prophet^sa arranged for his paternal cousin to marry Zaid. We cannot say that the Holy Prophet^sa did not perform the istikhara [prayer in which one seeks help regarding a particular matter], make supplications or place his trust in God Almighty. By all means the Holy Prophet^sa carried all these out – he performed the istikhara prayer and made supplications – but despite all this, God Almighty did not decree for his efforts to bear fruit.”

With regards to the reason for this, Hazrat Khalifatul Masih II^ra states:

“The reason behind this is that God Almighty desired to demonstrate to the people that the Holy Prophet^sa had no male offspring; be they blood-related or by law. (When people adopt children, they are considered one’s children by law.) The Holy Prophet^sa had no biological son, but according to the national constitution and the law of the land at the time, he had children, for example, Hazrat Zaid^ra.  The people would call him by the name Ibn Muhammad [son of Muhammad]. Through the incident of the marriage to Hazrat Zainab^ra, God Almighty established that one’s children are only those according to the laws of nature, i.e. biological children. Children by law are not truly one’s offspring. (Children who are adopted are ultimately not one’s true children.) Moreover, the Islamic law pertaining to one’s offspring do not apply to those children who have been adopted. Therefore, the only method of establishing this was for the Holy Prophet^sa to marry the divorced wife of Hazrat Zaid^ra. God Almighty did not allow for the differences between Zaid and his wife to go away, but if He so willed, God Almighty could of course have removed them, yet He chose not to, even though the Holy Prophet^sa performed the istikhara prayer, made supplications, placed his trust in God Almighty and made every effort [to make it work]. The divine wisdom behind this was that when Zaid divorces his wife, she ought to come into the wedlock of the Holy Prophet^sa so that it may be established that though one may have children according to the law of the land, they are not the same as biological children.”

This was a point which Hazrat Khalifatul Masih II^ra mentioned highlighting the wisdom behind this marriage.  (Khutabate-e-Mahmud, Vol. 3, pp. 390-391)

With regard to how the Holy Prophet^sa treated freed slaves, Hazrat Mirza Bashir Ahmad Sahib^ra writes in Sirat Khatamun-Nabiyyin:

“It was a practice of the Holy Prophet^sa that for the purpose of reforming the ancient views of people, he would be even more mindful of the dignity and honour of slaves and freed slaves than others. Therefore, on many occasions, the Holy Prophet^sa appointed his freed slave, Zaid^ra bin Haritha, and his son Usama^ra as the commander of many military campaigns. Many highly respected and prominent Companions were appointed under them and when ignorant people objected to this action of the Holy Prophet^sa, due to their ancient views, he responded, ‘You have objected to the appointment of Usama as a commander and prior to this you have also objected to the leadership of his father Zaid. By God! Just as Zaid was worthy and capable of leadership and was among my most beloved, so too, Usama is worthy of leadership and among my most beloved people.’

“At hearing this statement of the Holy Prophet^sa, which was laden with the true equality taught by Islam, the necks of the Prophet’s Companions bowed down in acceptance, and they came to understand that in Islam, to be a slave or the child of a slave, or to hail from an apparently lesser faction of society, cannot be an obstruction in the way of a person’s progress and advancement in any way, and that the true standard (of success) was based on righteousness personal acumen and ability.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad, p. 638)

“Then, above all this, what could be greater than the fact that the Holy Prophet^sa wed the daughter of his biological paternal aunt, Zainab^ra bint to Zaid^ra bin Haritha, and it is a strange miracle that in the entire Holy Quran, if any Companion has been mentioned by name, it is this very Zaid^ra bin Haritha.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad, pp. 398-399)

Regarding the Islamic teaching of freeing slaves, Hazrat Mirza Bashir Ahamd Sahib^ra further writes:

“A very large number from among those people who were freed according to the Islamic method were found to be of such people who reached the very highest level of success in all fields, and assumed the status of being Muslim leaders in various areas. For example, as mentioned above, Zaid^ra bin Haritha was a freed slave, but he developed such ability that the Holy Prophet^sa appointed him as the commander in many Islamic campaigns (i.e. the commander of the Islamic army). Highly eminent Companions and even accomplished generals the like of Khalid^ra bin Walid, were positioned under him.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad, p. 403)

Hazrat Zaid^ra participated in the battles of Badr, Uhud, Khandaq, Treaty of Hudaibiya and the Battle of Khaybar alongside the Holy Prophet^sa. He is considered one of the most expert archers of the Holy Prophet^sa. The Holy Prophet^sa appointed Hazrat Zaid^ra as the leader of Mecca upon his departure for the expedition of Muraisi (another name for Banu Mustaliq). This took place in Sha‘ban 5 Hijri according to Seerat Al-Halabiyah. Hazrat Salmara bin Akwah states:

“I participated in seven expeditions alongside the Holy Prophet^sa and I took part in nine expeditions in which the Prophet^sa of Allah did not participate, and during those expeditions, he appointed Hazrat Zaid^ra bin Haritha as the leader of the Muslim army.”

Hazrat Aisha^ra narrates, “Whenever the Messenger^sa of Allah dispatched Hazrat Zaid^ra with an army, he appointed him as it’s leader.” She continues to narrate, “The Holy Prophet^sa would have appointed Hazrat Zaid^ra as the leader if he was alive afterwards as well.” (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 33, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (As-Sirat-ul-Halabiyyah, vol. 2, pp. 377-378, Baab Ghazwah Bani Mustaliq, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2002) 

In his book, Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad Sahib^ra writes regarding Ghazwah Saffwan, which is also known as Ghazwah Badrat-ul-Ula and took place in Jamadi Al Aakhar of 2 AH:

“After Ghazwah Ushairah, ten days had not passed since the return of the Holy Prophet^sa to Medina when a chieftain of Mecca named Kurz bin Jabir Fihri very cunningly, along with a company of the Quraish, suddenly raided a pasture of Medina, which was situated only three miles from the city and fled with camels etc. belonging to the Muslims. As soon as the Holy Prophet^sa received news of this, he appointed Zaid^ra bin Haritha as the amir in his absence, and set out in his pursuit along with a group of the Companions. The Holy Prophet^sa pursued him until he reached Safwan which is an area close to Badr, but he made good his escape. This Ghazwah is also known as Ghazwah Badratul-Ula.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^ra, p. 330)

I will mention further details in relation to this:

“When the Holy Prophet^sa was informed about the evil plans of the Quraish, he departed from Medina and arrived at a coastal area called Ushairah. Although there were no encounters with the Quraish, a treaty with the Banu Mudlij tribe was signed. After this, the Holy Prophet^sa returned to Medina. When he received the news that the disbelievers were gathering their forces, he travelled to the coastal area called Ushairah. The Holy Prophet^sa considered to face them outside of Medina, however, this battle never took place. One benefit of this journey was that a peace treaty with one of the tribes was signed.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad, p. 329)

I would like to elaborate about the difference between a ghazwah and a sariyyah as some people may not know. A ghazwah is an expedition in which the Holy Prophet^sa took part in and a sariyyah or ba‘ath is an expedition in which he was not present. Furthermore, it is not necessary to set out to perform Jihad of the sword for an expedition to be declared as a ghazwah or sariyyah. In fact, every journey that the Holy Prophet^sa undertook in the state of battle is considered a ghazwah, whether its purpose was to fight or not, even if later, they were compelled to fight. The same is the case of a sariyyah. Hence, every ghazwah and sariyyah is not a military expedition. As mentioned before, no battle took place during the Ghazwah of Ushairah. (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad, p. 327)

“After the conclusion of the Battle of Badr, when the Holy Prophet^sa was leaving, he dispatched Zaid^ra bin Haritha towards Medina and instructed him to go in advance and inform the people of Medina about the good news of victory. Hence, Zaid^ra arrived in Medina before the Holy Prophet^sa and informed everyone about the victory. This made the Companions very jubilant because of the great success of Islam. However, they were somewhat regretful at the same time for being deprived of the blessings of partaking in such a magnificent Jihad. The good news of victory also lessened the sorrow which the Muslims of Medina faced generally, and Hazrat Usman^ra experienced specifically due to the demise of Ruqayyara, daughter of the Holy Prophet^sa. She passed away just a few moments before Hazrat Zaid’s arrival. She was sick, and the Holy Prophet^sa had to leave her behind as he departed for the Battle of Badr. Hazrat Usman^ra was not able to participate in this expedition for this very reason. (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad, p. 367)

In relation to sending Hazrat Zaid^ra bin Haritha towards Qardah in 3 AH of Jamadi Al-Akhar, Hazrat Mirza Bashir Ahmad Sahib^ra writes:

“After the Muslims had become somewhat free from the attacks of Banu Sulaim and Banu Ghatafan, they were compelled to go forth from their homeland to put down another threat. Until now, for their trade ventures in the north, the Quraish would generally travel to Syria from the coastal route of Hijaz. However, they had now abandoned this route, because the tribes of this region had become allies of the Muslims; hence there was a smaller chance for the Quraish to spur mischief.

“As a matter of fact, in these circumstances, they began to consider this coastal route to be a threat for themselves. In any case, they had now abandoned this route and began to travel from the route of Najd, which led to Iraq. The tribes of Sulaim and Ghatafan, who were allies of the Quraish and were deadly enemies of the Muslims, inhabited the close proximity of this region.

“As such, in the month of Jamadi Al-Akhirah, the Holy Prophet^sa received intelligence that a trade caravan of the Quraish of Mecca was to pass by this route of Najd. It is obvious that if the movement of caravans belonging to the Quraish to and from the coastal region was a cause of threat for the Muslims, there passing by the route of Najd was equally – rather – even more dangerous. The reason was that unlike the coastal route, this new route was inhabited by allies of the Quraish, who like the Quraish, were thirsty for the blood of the Muslims. It was very easy for the Quraish to join forces with them and launch a sudden attack upon Medina at night, or perform any other act of mischief. Then, in order to weaken the Quraish and push them so that they may be inclined to seek reconciliation, it was necessary to intercept their caravans on this route as well. Hence, as soon as the Holy Prophet^sa received word, he dispatched a detachment of his Companions under the leadership of his freed slave, Zaid^ra bin Haritha.

“Chieftains such as Abu Sufyan bin Harb and Safwan bin Umayyah also accompanied this trade caravan of the Quraish. Zaid^ra performed his duty with remarkable speed and intelligence and subdued these enemies of Islam at a place known as Qaradah, situated in Najd. Flustered by this sudden attack, the people of the Quraish fled, leaving the goods and valuables of the caravan behind. Zaid^ra bin Haritha and his companions returned to Medina with success and triumph, with a large value of spoils. Some historians have written that the guide of this caravan of the Quraish was a man named Furat, who was taken captive at the hands of the Muslims, and then set free upon his acceptance of Islam. However, it is ascertained from other narrations that he was an idolater commissioned to spy upon the Muslims. However, later on, after becoming a Muslim, he migrated to Medina.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^ra, pp. 465-466)

Hazrat Aisha^ra relates, “When Zaid^ra bin Haritha returned to Medina from an expedition, the Messenger^sa of Allah was in my house. Hazrat Zaid^ra came and knocked on the door of the house. The Holy Prophet^sa welcomed and embraced Zaid^ra and Zaid^ra kissed the Prophet’s hand.” (Sunan Al-Tirmadhi, Abwaab-ul-Istizaan, Hadith no. 2732)

During the month of Shaban in the fifth year after migration when the Holy Prophet^sa called for people to join the expedition towards the Banu Mustaliq, according to some narrations, the Prophet^sa of Allah appointed Hazrat Zaid^ra bin Haritha as the Amir in Medina. (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^ra, p. 558)

On the day of the expedition of Khandaq, the flag of the Muhajireen was also in the hands of Zaid^ra bin Haritha. (Al-Tabaqaat-ul-Kubra, Vol. 2, p. 52, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

The mention of Hazrat Zaid^ra bin Haritha will further continue.

Next, there is some tragic news. (Has the funeral arrived?) Respected Maryam Salman Gul Sahiba, who was the daughter of Mubarak Ahmad Siddiqi Sahib, passed away on 17 June, at the age of 25 years – ÇðæñîÇ äðäñٰçð èîÇðæñîÇ Çðäîêòçð ÑîÇÌðÙïèòæî “To Allah we belong and to Him shall we return”. Her illness was discovered only a few days ago. When she became quite sick, she was admitted to hospital, but Divine decree prevailed and she was not able to regain her health.

All of those who knew her have said about the deceased that she was a very loving and courteous individual. She was very regular in her daily prayers; she was compassionate and helpful to others. She possessed a loving relationship with Khilafat. Aside from her parents and her husband, she has left behind her two daughters named Nayab and Zaryab – Nayab is five years old and Zaryab is one and a half.

Maryam Salman Sahiba’s mother, Gul Mubarak Sahiba, says that they had to bear three tragedies in the last six weeks. First, Gul Mubarak Sahiba’s brother passed away, then her sister passed away last month in May, and now her daughter has also passed away. May God Almighty grant them patience and fortitude.

Maryam Salman Sahiba was the secretary of new converts in her local Jamaat of Epsom. She had a positive, cheerful spirit characterised by high morals, and regularly assisted those who required help.

The sadr Lajna of her locality writes, “She was carrying out her duties excellently as secretary of new converts in an exemplary manner. She maintained a relationship of such endearment and love with the new converts that these new Ahmadi ladies would naturally fall in love with the system of the Jamaat.”

A recent lady-convert to Ahmadiyyat, Fareeda Nelson Sahiba, says, “I remember the first time I went to a [Jamaat] meeting; I was a little anxious that I would feel left out. However, as soon as Maryam saw me, her face lit up with a big smile. She walked right up to me, held me in an embrace, and then proceeded to sit with me for the entire time. Then, after this as well, she came to my house with a box of chocolates as a gift, and proceeded to tell me all about the blessings of the Jamaat and Khilafat.”

Similarly, there is another lady who has converted to Ahmadiyyat named Andaleeb Sahiba who says, “In my estimation, every secretary of new female converts should be like Maryam because I remember the first time I met her; she embraced me with so much love that I felt as though I have found a loving sister in her. She used to bring small gifts for me and my children to my home. She always kept in touch with me by way of phone and by regularly visiting me. Among her circle of friends, she would often discuss the blessings of Khilafat and the system of the Jamaat. She would become the best of friends with the new female converts and would help them, which fostered a passion in them to participate in Jamaat programmes.”

She further writes, “Through the deceased’s moral and spiritual training, I have become the general secretary of my local Jamaat.” She then writes, “The deceased used to spend out of her modest personal spending money to help others.”

Mubarak Siddiqi Sahib, the father of Maryam Sahiba writes, “She listened to the Friday Sermons with great regularity and gave precedence to faith over worldly matter in all her affairs. The Majlis-e-Shura took place two days prior to her passing away and during this time, Maryam was in the ICU. I said to her that I would get written permission to not attend the Shura, but Maryam responded by saying, ‘No, do not worry about me. Do not leave any Jamaat event because of me, because that is the pledge that we have made to the Promised Messiah^as, that we shall give precedence to our faith over all worldly matters.’”

She also used to write English poems, and the summary of one such poem is that whenever anyone starts to undertake any good work, many trials and difficulties may befall them, and people will doubt one’s sincerity. Let people do what they do – we ought to simply continue with our virtuous works. Similarly, she also wrote a poem on Khilafat in Urdu.

In St George’s Hospital – where she was admitted – a nurse, who was a German lady, said that whenever she would speak to Maryam, she felt as though she was speaking to an angel.

In the summer, when the temperature would rise, she would keep bottles of water in her fridge. Then, on her day off, she would sit with her daughters and write on top of the bottles that this water is free of charge. Many English people would come and stop at the stall and benefit from it.

One day, an Englishwoman asked her, “What gave you this idea to put water and chocolates on a table outside your home giving them out for free?” Maryam responded, “Children are off from school for a week and to facilitate their vacation, I will put up this stall all week.”

The Englishwoman responded, “I spend thousands of pounds to take my children on vacations and to relax in faraway places, but I do not feel contentment. I did not realise that true peace can be achieved by helping others from one’s own home.”

She was always the first in meeting people and greeting them. If she did not end up meeting anyone from her acquaintances or from among her neighbours for a few days, she would message them and enquire about their well-being. Another great quality of hers was that she would always look for the good qualities of others and would appreciate them for those good qualities. She always had a smile on her face. She was someone who greatly trusted Allah Almighty and was very grateful of God’s favours.

May Allah have mercy on her and grant her forgiveness, and just like the hope that this girl had about her Lord, may Allah Almighty treat her with even greater love, and may He take her in the embrace of His love and continue to elevate her status in paradise.

May God Almighty always keep her daughters in His protection and refuge, and may He accept all those prayers which she has offered for her daughters. May He grant her parents true patience and fortitude; may they also be completely resigned from the depth of their hearts to the will of God, and may they bring up her daughters in an exemplary manner. May Allah enable her husband to give them the love of both a mother and a father; may Allah continue to elevate her status in paradise.

After the Friday prayers, I will offer her funeral prayer – everyone should join me in this. I will go outside to lead her funeral prayer. Those of you who are inside, should remain here.

Translated by The Review of Religions

Originally published in Al-Fazl International 12^th June, pp. 5-9

Friday Sermon

14 June 2019

Men of Excellence

After reciting the Tashahud, Ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih V^aa stated:

In the previous sermon, I began narrating incidents from the life of Hazrat Zaid^ra and mentioned that Hazrat Zaid^ra accompanied the Holy Prophet^sa during his journey to Taif. I will relate some more details with regard to the journey to Taif undertaken by the Holy Prophet^sa, which Hazrat Sahibzada Mirza Bashir Ahmad Sahib^ra has written in Sirat Khatamun-Nabiyyin:

“When the Holy Prophet^sa came out from the Valley of Abu Talib, he travelled to Taif. When the ban was lifted, and the Holy Prophet^sa found a sort of freedom in his movements, he decided to visit Taif and invite its people to Islam. Taif is a famous place situated forty miles to the south-east of Mecca. During this era, it was home to the Banu Thaqif. Putting aside the speciality of the Ka‘bah, Taif  was recognised equal to Mecca and many eminent, influential and affluent people resided there. The people of Mecca themselves admitted to this importance of Taif . As such, it was Mecca itself that said:

لَوۡ لَا نُزِّلَ ہٰذَا الۡقُرۡاٰنُ عَلٰی رَجُلٍ مِّنَ الۡقَرۡیَتَیۡنِ عَظِیۡمٍ

“Meaning, ‘Why has not this Quran from God been sent to some great man of Makkah or Taif?’ [Surah al-Zukhruf, Ch.43: V.32]

“Therefore, in Shawwal of 10 Nabawi, the Holy Prophet^sa took a journey to Taif by himself. On the authority of other narrations, Zaid bin Harithah^ra also accompanied him. Upon his arrival, the Holy Prophet^sa remained there for ten days and one after another, he met with many chieftains, but like Mecca, it was not in the destiny of this city to accept Islam either. Therefore, all of them refused; as a matter of fact they mocked at the Holy Prophet^sa. At last, the Holy Prophet^sa approached the grand chieftain of Taif named Abdu Yalail and invited him to Islam, he also refused, rather, in a manner of mockery he said, ‘If you are truthful, then I have not the strength to speak to you, and if you are a liar, then to speak to you is useless.’ Then, concerned that the youngsters of the city may become influenced by the Holy Prophet^sa, he said, ‘It is best that you leave this place, for there is nobody here who is willing to listen to you.’ After this, the evil man had the miscreants of the city start off behind the Holy Prophet^sa. “When he left the city, this rabble chased the Holy Prophet^sa and began to bombard him with rocks, due to which the entire body of the Holy Prophet^sa became drenched in blood. (According to another narration, Zaid bin Haritha, who was with the Holy Prophet^sa was also hit with rocks when he would try to stop them.) These people pursued the Holy Prophet^sa for three miles, more or less, and cursed at him and threw stones at him continuously.

“At a distance of three miles from Ta’if, there was an orchard, which belonged to a chieftain of Mecca named ‘Utbah bin Rabi‘ah. The Holy Prophet^sa took refuge in this orchard, and his ruthless enemies returned exhausted. Standing beneath a shadow, the Holy Prophet^sa prayed before Allah in the following words:

اَللّٰھُمَّ اِلَیْکَ اَشْکُوْ ضُعْفَ قُوَّتِیْ وَ قِلَّۃَ حِیْلَتِیْ وَھَوَانِیْ عَلَی النَّاسِ۔ اَللّٰھُمَّ یَااَرْحَمَ الرَّاحِمِیْنَ اَنْتَ رَبُّ الْمُسْتَضْعَفِیْنَ وَاَنْتَ رَبِّی

“Meaning, ‘O My Lord, I complain to you of my helplessness and my inability and my helplessness before the people. O My God, You are the most merciful, for You are the guardian and protector of the feeble and helpless – You are my Lord. I seek refuge in the light of Your countenance. It is You Who dispels all darkness and it is You Who bestows the inheritance of favour in this world and in the next.’

“At this time, Utbah and Shaibah were in their garden. When they saw the Holy Prophet^sa in this state, perhaps moved by emotions of near or far relations, or perhaps national responsibility, they sent the Holy Prophet^sa a tray of grapes in the hand of their Christian slave named Addas. The Holy Prophet^sa took them and addressed Addas saying, ‘Where are you from and which religion do you follow?’ ‘I am from Nineveh,’ responded Addas, ‘and a Christian.’ The Holy Prophet^sa enquired, ‘The same Nineveh, which was home to the righteous servant of God, Jonah^as son of Matthew?’ ‘Yes,’ responded Addas, ‘but how are you aware of Jonah^as?’ ‘He was my brother,’ said the Holy Prophet^sa, ‘for he was a prophet of Allah, and I am also a prophet of Allah.’ Then the Holy Prophet^sa preached the message of Islam to him, which moved him greatly. In his passion of sincerity, he moved forward and kissed the hands of the Holy Prophet^sa. Utbah and Shaibah observed this sight from afar; as such, when Addas returned to them, they said, ‘What happened to you that you began to kiss the hands of this man? This man shall ruin your faith, while your religion is better than his.’

“The Holy Prophet^sa rested in this orchard for some time. He then departed from here and arrived at Nakhlah, which is situated at a distance of approximately one day’s journey from Mecca, and remained there for a few days. After this, the Holy Prophet^sa departed and reached the mountain of Hira, and since the apparent failure at Taif entailed the possibility of the Meccans growing overly bold, the Holy Prophet^sa sent word to Mut‘im bin Adiyy that I wish to enter Mecca, can you help me in this regard? Although Mut‘im was a firm disbeliever, his disposition possessed graciousness, and in times like these, it was against the nature of noble Arabs to refuse”, i.e. to refuse granting protection to the one who sought it. This was a characteristic of the Arabs even in the days prior to the advent of Islam. “For this reason, along with his sons and relatives, fully armed, they stood by the Ka‘bah, and sent word to the Holy Prophet^sa that he may enter. The Holy Prophet^sa entered and performed the Tawaf of the Ka‘bah, and along with Mut‘im and his children, escorted under the shadow of swords, the Holy Prophet^sa entered his home. On the way, when Abu Jahl witnessed Mut‘im in this state, he was astonished and enquired, ‘Have you given Muhammad^[sa] refuge, or have you become a follower?” Mut‘im responded, “I am only one to give refuge, not a follower.’ Upon this Abu Jahl said, ‘Alright, then there is no problem.’ Nonetheless, Mut‘im died in a state of disbelief. (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^ra, pp. 181-183)

However, he was responsible for this noble deed.

When Hazrat Zaid^ra arrived in Medina after the Migration, he resided at the house of Hazrat Umme Kulthum^ra bin Hidam. According to some narrations, he stayed at the house of Hazrat Saad^ra bin Khaithamah. The Holy Prophet^sa established a bond of brotherhood between him and Hazrat Usaid^ra bin Hudhair. Some have written that this bond of brotherhood was established with Hazrat Hamza^ra i.e. Hazrat Hamza^ra was declared to be his brother. This is why Hazrat Hamza^ra wrote a will in favour of Hazrat Zaid^ra on the occasion of the Battle of Uhud. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 32, Dar-ul-Kutub al-Ilmiyyah, Beirut) (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 6, Dar-ul-Kutub al-Ilmiyyah, Beirut)

Hazrat Mirza Bashir Ahmad Sahib^ra further writes about this in his book Sirat Khatamun-Nabiyyin:

“Shortly after reaching Medina, the Holy Prophet^sa sent Zaid^ra bin Harithah to Mecca with some money. In a few days, he returned safely to Medina with the family of the Holy Prophet^sa, and his own. Along with him, Abdullah bin Abi Bakr also brought the family of Hazrat Abu Bakr^ra to Medina as well.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^ra, p. 269)

It is narrated by Hazrat Bara‘a^ra:

“When the Prophet^sa intended to perform Umrah in the month of Dhul Qa‘dah, the people of Mecca did not allow him to enter Mecca. Eventually, he made an agreement with them under the condition that he would return to Mecca in the following year and stay there only for three days. When the agreement was being written, it stated: ‘These are the terms of the treaty as agreed by Muhammad, the Messenger of Allah.’ The Meccans said, ‘We do not agree with you on this, for if we knew that you were the Messenger of Allah, we would not have prevented you from anything.’ The Meccans further said: ‘To us, you are Muhammad, the son of Abdullah.’ The Holy Prophet^sa replied, ‘I am the Messenger of Allah as well as Muhammad bin Abdullah.’ He then said to Hazrat Ali^ra, ‘Erase the words “Messenger of Allah.”’ Hazrat Ali^ra submitted, ‘No, by God, I will never erase your title (i.e. he cannot erase the title of ‘Messenger of Allah’ which God Almighty Himself granted to the Holy Prophet).’ The Holy Prophet^sa took the treaty (even though he was not able to properly read or write) and wrote the following: ‘This is the peace treaty which Muhammad, the son of Abdullah, has agreed to:

“Muhammad^[sa] will not bring arms into Mecca except sheathed swords and will not take with him any of the people of Mecca, even if the person in question wished to go with him. Also if any of his companions wished to stay in Mecca, he will not forbid them.

“In the following year, when the Prophet^sa entered Mecca and the agreed period of stay elapsed, the disbelievers came to Hazrat Ali and said, ‘Tell your companion (i.e. Muhammad^sa) to leave as the agreed period of stay has finished.’ (There was a condition of staying for three days only and they had elapsed.) So the Prophet^sa departed from Mecca and Ammarah, the daughter of Hazrat Hamza^ra – whose name in one narration is reported as Amamah and also as Amatullah in another narration – followed the Holy Prophet^sa saying, ‘O Uncle, O Uncle!’ Hazrat Ali^ra took her by the hand and said to Hazrat Fatima^ra, ‘Take the daughter of your uncle.’ And so, she placed her on her mount. Following this, there was a disagreement between Hazrat Ali^ra, Hazrat Zaid^ra and Hazrat Jafar^ra with regard to who would be responsible for the care of Hazrat Hamza’s daughter. Hazrat Ali^ra said, ‘I took her for she is the daughter of my uncle.’ Hazrat Jafar^ra said, ‘She is the daughter of my uncle and her aunt Asma bint Umais is my wife.’ Hazrat Zaid^ra said, ‘She is the daughter of my brother – as the Holy Prophet^sa had established a bond of brotherhood between him and Hazrat Hamza^ra.

Following this, the Holy Prophet^sa decided that she should stay with her maternal aunt, that is, with Hazrat Jafar’s wife. Thereafter, the Holy Prophet^sa said that a maternal aunt has a similar status to a mother. He then said to Hazrat Ali^ra, ‘You are from me and I am from you.’ To Hazrat Jafar^ra he said, ‘You resemble me both in physical appearance and in character’ and to Hazrat Zaid^ra he said, ‘You are my brother and friend.’ Hazrat Ali^ra asked the Holy Prophet^sa why he did not marry the daughter of Hazrat Hamza^ra? The Holy Prophet^sa replied, ‘She is the daughter of my foster brother; we have been suckled by the same wet nurse and as such, I am the paternal uncle of this girl.’”

This narration is found in Bukhari as well as Sirat al-Halabiyya. (Sahih al-Bukhari, Kitab-ul-Maghazi, Baab Umrahtil Qadha, Hadith no. 4251) (Sirat al-Halabiyya, Vol. 3, p. 95, Baab Zikr Maghazia, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)

Hazrat Zaid^ra bin Harithah married Hazrat Umme Aiman^ra. Hazrat Umme Aiman’s name was Barakah. She was known by the title of Umme Aiman due to her son, Aiman^ra. She was originally from Abyssinia. She was a servant of Hazrat Abdullah, the father of the Holy Prophet^sa. Following the demise of Hazrat Abdullah, she stayed with Hazrat Amina. When the Holy Prophet^sa was six years old, his mother took the Holy Prophet^sa with her from Mecca to Medina. Hazrat Umme Aiman^ra accompanied them as a servant on that occasion. She would have been young at that time. On the return from Medina, when they reached Abwa, which is at a distance of five miles from Masjid Nabawi, Hazrat Amina passed away. Hazrat Umme Aiman^ra brought the Holy Prophet^sa back to Mecca on the two camels they originally set out with. Prior to the Holy Prophet’s^sa claim to prophethood, Hazrat Umme Aiman^ra married ‘Ubaid bin Zaid in Mecca, who was a slave of Abyssinian decent. A son was born to them by the name Aiman. Hazrat Aiman^ra attained the status of martyrdom during the battle of Hunain. The husband of Hazrat Umme Aiman^ra passed away and she was subsequently married to Hazrat Zaid^ra.

According to one narration, Hazrat Umme Aiman^ra treated the Holy Prophet^sa with utmost kindness and took great care of him. As a result of this, the Holy Prophet^sa said that whoever wishes to rejoice by marrying a woman from among the inhabitants of paradise, he should marry Umme Aiman^ra. Thereafter, Hazrat Zaid^ra bin Haritha married and were blessed with a son, Hazrat Usamah^ra. Hazrat Umme Aiman^ra migrated towards Abyssinia along with the other Muslims. Following this migration, she returned to Medina and participated in the Battle of Uhud. During the battle, she gave water to people and tended to the wounded. She also had the opportunity to participate in the Battle of Khaybar. She wept profusely when Hazrat Umar^ra was martyred in the twenty-third year after Hijra [migration of the Holy Prophet^sa to Medina]. When the people enquired as to the reason why she was crying, she replied that owing to the martyrdom of Hazrat Umar^ra, Islam had become weakened. Hazrat Umme Aiman^ra passed away towards the beginning of the caliphate of Hazrat Uthman^ra. (Al-Tabaqaat-ul-Kubra, Vol. 8, pp. 179-181, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Sirat al-Halabiyya, Vol. 1, p. 77, Baab Wafaate Walidati Rasoolullah^sa, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2002) (Usdul Ghaba, Vol. 7, p. 291, Umme Aiman,Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008) (Mu’jam-ul-Buldan, Vol. 1, p. 102, Abwah, Dar-ul-Kutub al-Ilmiyyah, Beirut)

The gist presented by Hazrat Mirza Bashir Ahmad Sahib^ra in relation to the marriage of Hazrat Zaid^ra with Hazrat Umme Aiman^ra from historical sources, is as follows:

“This is the same Umme Aiman^ra who was given to Muhammad^sa as a female slave through inheritance when his father passed away. When Muhammad^sa matured, he freed her and would always treat her with much kindness. Umme Aiman^ra was later married to a freed slave of the Holy Prophet^sa named Zaid^ra bin Harithah and from this relationship Usamah bin Zaid was born, who was known as Al-Hibb Ibn al-Hibb that is, ‘The dear son of the beloved.’ (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^ra, p. 99) (Al-Istiab Fi Ma’rifat Al-Sahab, Vol. 1, p. 75, Usamah bin Zaid, Dar-ul-Jalil, Beirut, 1992)

When the Holy Prophet^sa saw Hazrat Umme Aiman, he would say:

“O Umm!” – That is, “O my mother!” And would then say:

هٰذِهٖ بَقِيَّةُ اَهْلِ بَيْتِىْ

meaning, “This is what is left behind of my close family.”

According to another narration, the Holy Prophet^sa would state:

أُمُّ أَيْمَنَ أُمِّيْ بَعْدَ أُمِّيْ

meaning, “After my own mother, Umme Aiman holds the status of being my mother.” The Holy Prophet^sa would also visit her house to meet her. (al-Tabari, Vol. 13, p. 375, Dar-ul-Fikr, Beirut, 2002) (Usdul Ghaba, Vol. 7, p. 291, Umme Aiman,Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008)

Hazrat Anas^ra bin Malik relates that when the Muhajireen arrived in Medina from Mecca, they had nothing in their possession whilst the Ansar were landowners and also owned property. The Ansar formed an agreement with the Muhajireen that they will offer them the fruits from their orchards and will also carry out all the farming work themselves. In other words, they will give them the produce from the land and will also carry out the labour duties of all its farming. Hazrat Anas’ mother, Hazrat Umme Sulaim^ra, who was also the mother of Hazrat Abdullah bin Abi Talha^ra, had presented some of her date palm trees to the Holy Prophet^sa. The Holy Prophet^sa granted these trees to Hazrat Umme Aiman^ra, who was the mother of Hazrat Usamah bin Zaid^ra. Ibn Shihaab states that Hazrat Anas^ra bin Malik told him that when the Holy Prophet^sa returned to Medina after the battle against the people of Khaibar, the Muhajireen returned whatever had been granted to them by the Ansar, i.e. all the fruit trees which they had been given from their orchards. This is because they had now been able to acquire some wealth and land of their own. The Holy Prophet^sa also returned the date trees to Hazrat Anas’ mother and in place of them granted Hazrat Umme Aiman^ra some date trees from his own orchard. (Sahih al-Bukhari, Kitab-ul-Hibba, Baab Fazl-ul-Munaiha, Hadith no. 2630)

In another narration from Bukhari, it mentions further details in which Hazrat Anas^ra narrates, “One of the companions had presented some date trees to the Holy Prophet^sa. When the Holy Prophet^sa was granted victory against the tribes of Quraizah and Nadhir, he no longer required those trees. Upon this, some of the members of my family asked me to go to the Holy Prophet^sa and request him to give back some of the trees that they had presented to him as he was no longer in need of them. Since those trees had been granted to Umme Aiman^ra, therefore upon hearing about this, she came and placed a cloth on my neck and said, ‘I will certainly not give these back. I swear by the One Who Alone is worthy of worship that you will never get these trees because the Holy Prophet^sa has already given them to me’ – or she said something along these lines. The Holy Prophet^sa said to Hazrat Umme Aiman^ra, ‘It is fine; return these trees and I will give you the same number of trees from somewhere else.’ However, she replied, ‘By God, I will certainly not give them back.’”

Hazrat Anas^ra further relates, “Thereafter, the Holy Prophet^sa offered to give Hazrat Umme Aiman^ra ten times as many trees – or perhaps something to this effect – upon which she returned the trees.” (Sahih al-Bukhari, Kitab-ul-Maghazi, Hadith no. 4120)

In another narration it states that whilst migrating to Medina on foot, Hazrat Umme Aiman^ra became extremely thirsty. She was a very pious lady and had a very strong bond with God Almighty. At the time, she did not have any water with her and it was extremely hot, however she heard a sound from above her head and saw a pail-like vessel descend upon her from the heavens from which clear drops of water began to fall upon her. She drank from it until her thirst was quenched. She would often say that thereafter, she never felt thirst or the desire [to drink]. Subsequently, she would not feel the pangs of thirst, and if she ever felt dehydration whilst observing the fast, she would go on without feeling thirsty. Thus, whilst citing incidents of the Companions, the women who were related to these Badri Companions are also mentioned so that we may become aware of their lofty status, and this is why I also relate the accounts of these female companions alongside the Badri Companions. Hazrat Umme Aiman^ra had a slight stammer in her speech. Whenever she would meet someone, instead of saying Salamullahi Alaikum, as was the custom at the time, she would say Salamun la Alaikum due to her stammer. The Holy Prophet^sa permitted her to say Salamun Alaikum or Assalamu Alaikum, which is now the custom.

Hazrat Aisha^ra narrates that one day, whilst the Holy Prophet^sa was drinking water, Hazrat Umme Aiman^ra was also present and said, “O Messenger^sa of Allah, give me water so I may drink also.” Hazrat Aisha^ra states that she questioned her saying, “Is this the manner in which you ask the Messenger^sa of Allah for something?” To this she replied, “Have I not served the Holy Prophet^sa for a long time?” The Holy Prophet^sa then said, “You speak the truth” and gave her water to drink. (Sirat al-Halabiyya, Vol. 1, pp. 77-78, Baab Wafaat Walidati Rasoolullah^sa Maghazia, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2002)

Hazrat Anas^ra relates that when the Holy Prophet^sa passed away, Hazrat Umme Aiman^ra would not stop crying. When she was asked why she wept so much for the Holy Prophet^sa, she answered, “I knew of course that the Holy Prophet^sa would one day pass away, yet I weep because the revelations have been taken away from us”; in other words, besides her pain over the demise of the Holy Prophet^sa, she also wept over the fact that the word of God and the revelation of the Holy Quran which would descend upon them, had come to an end. (Usdul Ghaba, Vol. 7, p. 291, Umme Aiman,Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008)

Hazrat Anas^ra bin Malik narrates, “On one occasion, after the demise of the Messenger^sa of Allah, Hazrat Abu Bakr^ra said to Hazrat Umar^ra, ‘Accompany me to visit Hazrat Umme Aiman and let us meet her just as the Prophet^sa would.’ When we arrived there, she began weeping. They enquired, ‘Why are you crying? For whatever is with Allah is better for His Messenger^sa.’ She was a very pious person, as mentioned before and replied, ‘I am aware that indeed whatever Allah possesses is better for His Messenger^sa, however I cry because the door of revelation has now closed.’ This moved both of them to tears also.” (Sahih Muslim, Kitab-ul-Fazail Al-Sahaba, Hadith no. 2454)

There was a visible difference between the complexion of Hazrat Usama^ra and Hazrat Zaid^ra, because the mother of Usama was from Abyssinia and of African descent. Hence, there was a difference in appearance between father and son because Usama^ra resembled his mother more in appearance. Due to this, people would raise objections about the lineage of Hazrat Usama^ra saying that he was not the son of Hazrat Zaid^ra and the hypocrites would do the same.

Hazrat Aisha^ra states, “One day, the Messenger of Allah^sa visited me and was extremely happy. He said, ‘O Aisha^ra! Mujaziz Mudlaji visited me just now and he saw Usama bin Zaid^ra and Zaid bin Harithah^ra in a manner whereby they were covering themselves with the same cloth’”, perhaps to shield themselves from the heat or rain, they were both covering themselves with the same cloth. “‘Their faces were covered by it, but their feet were visible.’ Mujaziz said, ‘Both pairs of feet are one and the same.’” meaning that both pairs of feet had a strong resemblance. The Prophet of Allah^sa was pleased that the objection raised against the lineage of Hazrat Usama^ra had been refuted, to the extent that even a person of worldly disposition and a physiognomist bore witness to it. (Sahih al-Bukhari, Kitab-ul-Faraidh, Hadith no. 6771), (Fathul Bari, Sharah Sahih al-Bukhari, Kitab-ul-Faraidh, Hadith no. 6771, Vol. 12, p. 58, Dar-ul-Rayyaan Li Al-Turath, Cairo, 1987)

Although it may not seem to have more to it, but in those days the Arabs considered it as definitive proof and this silenced those who were of a worldly nature and also the hypocrites.

Hazrat Zaid^ra was the freed slave of the Holy Prophet^sa and his adopted son as well. The Holy Prophet^sa arranged Hazrat Zaid’s^ra marriage with Hazrat Zainab^ra bint Jahash. However, this marriage did not last long and Hazrat Zaid^ra divorced Hazrat Zainab^ra. This marriage lasted a year or a little more than that, after which the Prophet of Allah^sa himself married Hazrat Zainab^ra bint Jahash. (Al-Sirat-ul-Nabawaiyyah, pp. 628-629, Dar-ul-Ma’rifa, Beirut, 2007)

The details collected from various sources by Hazrat Mirza Bashir Ahmad Sahib^ra in his book Sirat Khatamun-Nabiyyin are as follows:

“In 5 AH, shortly before the ghazwa of Bani Mustaliq, which took place in Sha‘ban 5 AH, the Holy Prophet^sa married Zainab^ra bint Jahash. Hazrat Zainab^ra was the daughter of the paternal aunt of the Holy Prophet^sa, whose name was Amimah bint Abdil-Muttalib. Although she was extremely righteous and pious, she was somewhat conscious of her family status at heart. In contrast, the disposition of the Holy Prophet^sa was absolutely pure of such thoughts, and although he was considerate of family circumstances from a social perspective, the Holy Prophet^sa considered innate merit and individual virtue and purity as being the true criteria for nobility.

“To this affect, the Holy Quran states:

اِنَّ اَکۡرَمَکُمۡ عِنۡدَ اللّٰہِ اَتۡقٰکُمۡ

“‘O Ye People! The most honourable among you is the one who is most righteous.’[Surah al-Hujaraat, Ch.49: V.14]

“Hence, the Holy Prophet^sa proposed the marriage of this dear one, i.e. Zainab^ra bint Jahash, to his freed slave and foster-son Zaid^ra bin Harithah without any hesitation. At first, Zainab^ra did not accept this match considering her family status to be greater, but ultimately, upon noticing the strong desire of the Holy Prophet^sa, she agreed. In any case, according to the proposal and desire of the Holy Prophet^sa, the marriage of Zainab^ra and Zaid^ra took place. Although Zainab^ra fulfilled her vows with goodness, in his own heart, Zaid^ra felt that Zainab^ra still harboured hidden feelings that she was from a noble family and a close relative of the Holy Prophet^sa, while Zaid^ra was merely a freed slave and not her equal. Even in his own heart, Zaid^ra felt that his position was lesser than that of Zainab^ra. This feeling slowly and gradually became stronger making their marital life unpleasant, causing husband and wife indisposed to one another. When this upsetting situation grew out of hand, Zaid^ra bin Harithah presented himself before the Holy Prophet^sa of his own accord, and complaining about the treatment of Zainab^ra, sought permission to divorce her. In another narration it is related that he complained, ‘Zainab uses harsh tongue, and therefore, I wish to divorce her.’ Naturally, the Holy Prophet^sa was grieved upon hearing the state of affairs, and he restrained Zaid^ra from giving a divorce. Perhaps feeling that Zaid^ra could do more to fulfil his end, the Holy Prophet^sa exhorted him saying, ‘Fear God and settle your differences however you may.’ These words of the Holy Prophet^sa have been recorded by the Holy Quran as well in the following words:

اَمۡسِکۡ عَلَیۡکَ زَوۡجَکَ وَ اتَّقِ اللّٰہَ

“‘Do not divorce your wife, and fear God.’[Surah al-Ahzab, Ch.33: V.38]

“The reason for this advice of the Holy Prophet^sa was that firstly, in principle, the Holy Prophet^sa disliked divorce. On one occasion, the Holy Prophet^sa stated:

اَبْغَضُ الْحَلَالِ اِلَی اللّٰہِ الطَّلَاقُ

“‘Of all lawful things, divorce is most undesirable in the sight of God.’

“For this reason, it has only been permitted as a last resort. Secondly, as related by Imam Zainul-Abidin Ali bin Husain^ra, the son of Imam Husain^ra (and Imam Zuhri has declared this narration as being authentic), since the Holy Prophet^sa knew by way of divine revelation that Zaid^ra bin Harithah would ultimately divorce Zainab^ra, and then she would subsequently come into a matrimonial bond with the Holy Prophet^sa, feeling that he had a personal connection in the matter, the Holy Prophet^sa wished to remain absolutely unrelated and neutral. Moreover, from his own perspective, it was the utmost desire of the Holy Prophet^sa that he should have no part in the dissolution of the marriage of Zaid^ra and Zainab^ra, and that they should continue living together for as long as possible. It was under this consideration that the Holy Prophet^sa emphatically exhorted Zaid^ra not to give a divorce, fear God, and settle the differences between husband and wife in any way possible.

“Furthermore, the Holy Prophet^sa also apprehended that if Zainab^ra was to marry the Holy Prophet^sa after having separated from Zaid^ra, people would raise the allegation that the Holy Prophet^sa had married the divorcee of his foster-son, and people would be put to trial. As such, Allah the Exalted states in the Holy Quran:

وَ تُخۡفِیۡ فِیۡ نَفۡسِکَ مَا اللّٰہُ مُبۡدِیۡہِ وَ تَخۡشَی النَّاسَ ۚ وَ اللّٰہُ اَحَقُّ اَنۡ تَخۡشٰہُ

“‘O Prophet! You had concealed in your heart what God was going to bring to light, and you were afraid on account of the people, whereas God has far greater right to be feared.’[Surah al-Ahzab, Ch.33: V.38]

“In any case, the Holy Prophet^sa admonished Zaid^ra to fear Allah and held him back from giving a divorce. In light of this exhortation, Zaid^ra bowed his head in submission and silently returned. However, it was difficult for these distant personalities to come together, and what was not meant to be remained as such. After some time, Zaid^ra gave a divorce.

“When the iddat of Zainab^ra had elapsed, the Holy Prophet^sa received revelation again with respect to her marriage, which instructed that the Holy Prophet^sa should take her into a bond of matrimony himself. In this divine command, the wisdom was so that Zainab^ra could be comforted and so that it could be demonstrated that there was no disgrace in Muslim men marrying a divorced woman.

“Moreover, another wisdom was that since Zaid^ra was the foster-son of the Holy Prophet^sa and was generally known as his son, by marrying his divorcee, a practical example could be demonstrated by the Holy Prophet^sa before the Muslims that a foster-son is not a real son, nor do such injunctions apply to them, as are enforced upon biological sons. As a result, this ignorant Arabian custom could be completely expunged from among the Muslims. In this regard, the Holy Quran, which is the most authentic of all historical records states:

فَلَمَّا قَضٰی زَیۡدٌ مِّنۡہَا وَطَرًا زَوَّجۡنٰکَہَا لِکَیۡ لَا یَکُوۡنَ عَلَی الۡمُؤۡمِنِیۡنَ حَرَجٌ فِیۡۤ اَزۡوَاجِ اَدۡعِیَآئِہِمۡ اِذَا قَضَوۡا مِنۡہُنَّ وَطَرًا ؕ وَ کَانَ اَمۡرُ اللّٰہِ مَفۡعُوۡلًا

“‘When Zaid dissolved his relationship with Zainab, We married her to you, so that there may be no hindrance for the believers with regard to the wives of their adopted sons, after their adopted sons dissolve their relationship with their wives. This is how it was decreed that the Will of God would come to pass.’[al-Ahzab: 38]

“Therefore, after this divine revelation was sent down, which was absolutely free from the personal desire or thought of the Holy Prophet^sa, he decided to marry Zainab^ra. The Holy Prophet^sa sent his proposal to Zainab^ra through Zaid^ra himself. Upon the consent of Zainab^ra, her brother Abu Ahmad^ra bin Jahash  served as her guardian and married her off to the Holy Prophet^sa and the dowry was set at 400 dirhams. In this manner, the ancient tradition which was firmly rooted in the plains of Arabia, was uprooted at the very source and stem, and discarded by Islam through the personal example of the Holy Prophet^sa.

“At this instance, it is also necessary to mention that historians and muhaddithin generally believe that since divine revelation had been sent down with respect to the marriage of Hazrat Zainab^ra and as this marriage took place due to special divine command, an actual ceremony of Nikahdid not take place. However, this notion is incorrect. Undoubtedly, this marriage took place in accordance with the command of God, and it can be said that this marriage was settled in the heavens, as it were. However, this cannot relieve a person from the practical application of the Shariah, which is also instituted by God Himself. Hence, the reference of Ibni Hisham, which has been alluded to above, has explicitly stated that the actual ceremony of Nikahdid in fact take place and in this respect, the matter is clear and leaves no room for uncertainty or doubt.

“Moreover, as for the Hadithwhich states that Hazrat Zainab^ra would express in a manner of pride to the other Ummahatul-Momineenthat their marriages were announced through their guardians on the earth, while her marriage was announced in the heavens, it is also false to deduce from this that the physical ceremony of her marriage did not take place. The reason being, that even in the case of an apparent ceremony, she maintains the distinction that her marriage was settled in the heavens under the special order of God, while the marriages of the other Ummahatul-Momineentook place under normal circumstances, merely with an apparent ceremony having taken place. In another narration it is related that the Holy Prophet^sa went to Zainab^ra without permission, and it is deduced from this as well that a physical ceremony did not take place. However, if one reflects, this fact does not have any relation whatsoever with a physical ceremony being held or not. If it is inferred from this that the Holy Prophet^sa went to the home of Hazrat Zainab^ra without permission, then this is incorrect and contrary to the facts, because an explicit narration in Bukhari states that after their marriage, Zainab^ra was bid farewell from her home, and came to the home of the Holy Prophet^sa, not vice versa. If however, this narration is inferred to suggest that after her rukhsatana took place and she entered the home of the Holy Prophet^sa, he went to her without any specific permission, this is nothing out of the ordinary and not at odds with general practice. After coming to the home of the Holy Prophet^sa as his wife, it was obvious that the Holy Prophet^sa would go to her, and no permission was required in this respect. Hence, the narration regarding the Holy Prophet^sa not seeking permission has no relation whatsoever with the question as to whether a formal ceremony of Nikahtook place or not. The fact of the matter is that as Ibni Hisham has clearly related, despite divine command, a formal ceremony of Nikahtook place. Rationality also dictates that it occurred as such, because firstly, there was no reason for an exception to the general rule. Secondly, when the very objective of this marriage was to break a custom and remove its influence, it was required to an even greater degree that this marriage in particular take place with great proclamation and publicity. So the world would know that this custom has now been abolished.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^ra, pp. 543-546)

In the accounts relating to the life of Hazrat Zaid^ra, I have mentioned some details regarding the marriage of the Holy Prophet^sa and Hazrat Zainab^ra. The reason for this is that people raise allegations against this marriage even today and therefore we ought to know about this in detail. There are some further details with regard to this incident and other incidents about Hazrat Zaid. I will explain further details regarding this subject matter as required in the future, but for now the general life account of Hazrat Zaid^ra will continue.

(Translated by The Review of Religions)

(Originally published in Al Fazl International on 5^th July 2019, pp. 5-9)