Friday Sermon – Khalifatul Masih V – Mirza Masroor Ahmad – Year 2021
Allah is the Greatest Allah is the Greatest Allah is the Greatest Allah is the Greatest I bear witness that there is none worthy of worship except Allah I bear witness that there is none worthy of worship except Allah I bear witness that Muhammad (saw) is the Messenger of Allah
I bear witness that Muhammad (saw) is the Messenger of Allah Come to Prayer Come to Prayer Come to success Come to success Allah is the Greatest Allah is the Greatest There is none worthy of worship except Allah Peace and blessings of Allah be upon you.
I bear witness that there is none worthy of worship except Allah. He is One and has no partner. and I bear witness that Muhammad (saw) is His Servant and Messenger. After this I seek refuge with Allah from Satan the accursed. In the name of Allah, the Gracious, the Merciful.
All praise belongs to Allah, Lord of all the worlds. The Gracious, the Merciful, Master of the Day of Judgment. Thee alone do we worship and Thee alone do we implore for help. Guide us in the right path – The path of those on whom Thou hast bestowed Thy blessings,
Those who have not incurred displeasure, and those who have not gone astray. I was previously narrating accounts in the life of Hazrat Usman (ra); regarding his martyrdom and the subsequent events. Hazrat Musleh Maud (ra) has also written briefly about the events following his martyrdom. Hazrat Musleh Maud (ra) writes:
“Medina fell into the hands of these very people [i.e. the rebels]. “Furthermore, the acts of these individuals during those days were extremely shocking. “They had already martyred Hazrat Usman (ra), “but they even objected to the burial of his body, “as a result of which, he could not be buried for three days.
“Eventually, a group of companions took the courage and buried him in the night. “Those [aforementioned] individuals hindered their path as well. “However, some people threatened to attack them fiercely owing to which they backed off.” The Holy Prophet (sa) had made prophecies in relation to Hazrat Usman (ra).
These are mentioned as follows: Hazrat Abu Musa Ash’ari relates: “The Holy Prophet (sa) entered a garden and instructed me to stand guard at its entrance. “In the meantime, an individual approached and requested for permission to enter. “The Holy Prophet (sa) said, ‘Let him enter and give him the glad tidings of Paradise.’
“I saw that this individual was Hazrat Abu Bakr (ra). “Another individual approached thereafter and requested for permission [to enter]. “Upon this, the Holy Prophet (sa) said, ‘Let him enter and give him the glad tidings of Paradise.’ “I saw that it was Hazrat ‘Umar (ra).
“Thereafter, another individual approached and requested for permission [to enter]. “Upon this, the Holy Prophet (sa) remained silent for a few moments and then said, “‘Let him enter and give him the glad tidings of Paradise. “‘However, he will encounter a great trial.’ “I saw that this individual was Hazrat Usman bin ‘Affan (ra).”
Hazrat Anas (ra) relates that the Holy Prophet (sa) climbed mount Uhud along with Hazrat Abu Bakr, Hazrat ‘Umar and Hazrat Usman. Mount Uhud started to tremble, upon which the Holy Prophet (sa) said, “O Uhud! Stop!” The narrator says:
“I believe that the Holy Prophet (sa) also stamped his foot on the mountain and said, “‘A Prophet, a Siddique [Truthful] and two martyrs are standing on top of you.’” Hazrat Ibn ‘Umar relates that mentioning a particular disorder and strife, the Holy Prophet (sa) said,
“This individual will be killed during this disorder in a state of oppression,” and as he stated this he pointed towards Hazrat Usman (ra). We find the following narrations with regards to the inheritance Hazrat Usman left behind. Ubaidullah bin ‘Abdullah bin ‘Utbah relates that the day Hazrat Usman was martyred,
His treasurer had 30,500,000 dirham and 150,000 dinar that belonged to Hazrat Usman, all of which was looted. Hazrat Usman also had 1,000 camels which were kept at Rabazah. Rabazah is a settlement located at a distance of three days travel from Medina on route from the Hejaz.
He had also left 200,000 dinar worth of charity at Baradis, Khaybar and Wadi Al-Qura, which he would spend on charity. It has already been mentioned previously that Hazrat Usman (ra) said: “I used to be a wealthy man. However, now, I only have two camels for Hajj.” It is possible that this narration
Could refer to a time when such abundance of wealth was present in the national treasury, which the narrator has attributed to Hazrat Usman (ra) personally. It is also possible that he possessed this wealth, but instead of spending it on himself, he gave it away as charity and spent it in the national interest.
Nonetheless, this is one narration which I have mentioned. Another narration that related to him personally has been mentioned prior to this as well. Furthermore, from the narrations of the treasurers who had been appointed to safeguard the wealth of the treasury, it becomes evident that this wealth belonged to the treasury
For which they had appointed to oversee. The narrations of the companions in relation to the martyrdom of Hazrat Usman (ra) are as follows. Hazrat Ali (ra) was asked with regards to Hazrat Usman (ra). Hazrat ‘Ali (ra) said: “He was an individual,
“who was declared to be Dhun-Nurayn [possessor of two lights] even by the Most Supreme Being.” i.e. He was deemed to be Dhun-Nurayn even in the sight of God Almighty. Hazrat ‘Ali said: “Hazrat Usman was the most kind among all of us.”
When Hazrat A’isha came to know of the martyrdom of Hazrat Usman (ra), she said: “These people have killed him, “even though he was the most kind to his kinfolk and also feared God more than all of them.” We find a narration regarding the prayer of the Holy Prophet (sa) for his sons-in-law.
It is written in Al-Isti’ab that the Holy Prophet (sa) said: “I have prayed to my Lord, the possessor of Glory and Majesty, “to not allow anyone to enter hell who is a son-in-law to me, or to whom I am a son-in-law.” With regards to the attire and appearance of Hazrat Usman (ra),
It is related by Mahmud bin Labid that he saw Hazrat Usman bin ‘Affan riding a mule and his body was covered with two yellow cloaks. Hakam bin Thald relates: “My father told me that he saw Hazrat Usman (ra) delivering a sermon.
“He was wearing a black garment and his hair had been dyed with henna.” Sulaym Abu ‘Amir relates that he saw Hazrat Usman bin ‘Affan wearing a Yemeni garment, which cost 100 dirham. Muhammad bin Umar relates: “I asked ‘Amr bin ‘Abdillah, ‘Urwah bin Khalid and ‘Abdur Rahman bin Abu Zinad
“with regards to the appearance etc., of Hazrat Usman. “All of them unanimously said that he was neither very tall, nor very short. “He had a beautiful countenance, soft skin and a thick and long beard. “He was of a wheat complexion, had a strong build, broad shoulders and had thick hair.
“He would dye his beard yellow.” Waqid bin Abu Yasir relates that Hazrat Usman had his teeth bound with a golden wire. Musa bin Talha relates: “I observed that when Hazrat Usman left his home on a Friday, “he would be covered with two yellow garments. “He would then take a seat on the pulpit
“and the Mu’azzin [person giving the call to prayer] would call the Adhan. “When the Mu’azzin would finish, he would stand up with the support of the handle of a staff “and would deliver the sermon whilst holding on to it. “Following this, he would come down from the pulpit
“and the Mu’azzin would give the Iqamah [pronounced immediately before the prayer begins].” Hassan relates: “I saw Hazrat Usman sleeping in the mosque, using his garment as a pillow.” Musa bin Talha relates that on Friday, Hazrat Usman was standing with the support of a staff. He was more handsome than everyone else.
He would be clothed in two yellow garments; one for the upper body and one for the lower body. He would then ascend the pulpit and take a seat. The Holy Prophet (sa) had a ring on which “Muhammad, Rasulullah [Muhammad, the Messenger of Allah]” was inscribed
And which the Holy Prophet (sa) used to wear. In regards to this we find a narration; Hazrat Anas bin Malik (ra) narrates that when the Holy Prophet (sa) intended to write a letter to the Byzantine king,
He was informed that if the letter did not contain a seal, the letter will not be read. Upon this, the Holy Prophet (sa) made a silver ring and had the following words engraved on it: “Muhammad, the Messenger of Allah.”
The narrator states: “it is as if I can still see the brightness of that ring on his hand,” i.e. he recalls it that vividly. Hazrat Anas (ra) narrates that the Holy Prophet (sa) wore this ring and after him, Hazrat Abu Bakr (ra) wore it, after him Hazrat Umar (ra) wore it.
Then during the Khilafat of Hazrat Usman (ra), one day Hazrat Usman (ra) was sitting near a water well named Aris. The narrator states that Hazrat Usman (ra) took out the ring and began playing with it when it fell We searched for the ring for three days alongside Hazrat Usman (ra). All of the water from the well was also emptied, but the ring was not found. Hazrat Usman (ra) was greatly perturbed by the loss of the ring and announced that the one who finds it would be given a large monetary reward.
When all hope was lost in finding the ring, Hazrat Usman (ra) instructed for the same silver ring to be made, thus an identical ring was made which had the engraving: “Muhammad, the Messenger of Allah.” Hazrat Usman (ra) wore the ring until his demise.
At the time of Hazrat Usman’s (ra) martyrdom, an unknown person took the ring. Hazrat Usman (ra) was part of the Asharah Mubasharah [10 companions given the tidings of paradise by the Holy Prophet] Hazrat Abdur-Rahman bin Akhnas (ra) relates that he was in the mosque,
When an individual spoke about Hazrat Ali (ra) in a very disrespectful manner. Upon this, Hazrat Said bin Zaid (ra) stood up and said, “I bear witness that I have most certainly heard the Holy Prophet (sa) say “that 10 individuals will certainly enter paradise. “The Holy Prophet (sa) himself will enter paradise,
“Abu Bakr (ra) will enter paradise, Umar (ra) will enter paradise, “Usman (ra) will enter paradise, Ali (ra) will enter paradise, Talha (ra) will enter paradise, “Abdur Rahman bin Auf (ra) will enter paradise, Zubair bin Awwam (ra) will enter paradise,
“Sa’d bin Malik (ra) will enter paradise and if I wish, I could name the tenth individual as well.” The narrator states that the people enquired about the identity of the tenth individual. Hazrat Said bin Zaid remained silent for a short while.
The narrator states that some people enquired again as to who the tenth individual was, upon this, he said, “Said bin Zaid”, i.e. he himself. I have mentioned this narration before in regards to Hazrat Said bin Zaid. With regards to Hazrat Usman (ra) being blessed
With the companionship of the Holy Prophet (sa) in paradise, Hazrat Talha bin Ubaidillah (ra) narrates that the Holy Prophet (sa) stated: “Every prophet has a friend, and my friend is Usman (i.e. who will be with him in paradise).” Hazrat Jabir (ra) narrates:
“On one occasion we were in a house with the Holy Prophet (sa) “and a group of the Muhajirin companions. “Among those present were Abu Bakr, Umar, Usman, Ali, Talha, Zubair, “Abdur Rahman bin Auf and Sa’d bin Abi Waqas. “The Holy Prophet (sa) stated: ‘Everyone of you stand next to their companion.’
“The Holy Prophet (sa) then stood next to Hazrat Usman (ra) and embracing him, “the Holy Prophet (sa) said to him: ‘[Arabic] You are my friend in this life and in the hereafter.’” Abu Sahla, the freed slave of Hazrat Usman (ra), narrates:
“On Yaum al-Dar (i.e. the day on which the rebels besieged Hazrat Usman (ra) and martyred him) “I said to Hazrat Usman: “‘O Leader of the Faithful! Fight against these people who are causing disorder.’ “Hazrat Abdullah (ra) also said: “‘O Leader of the Faithful! Fight against these people who are causing disorder.’
“Hazrat Usman (ra) said: ‘By Allah! I shall not fight them. “‘The Holy Prophet (sa) had made a promise to me and I wish for that to be fulfilled.’” Allegations were raised against Hazrat Usman (ra) that he remained behind during the Battle of Badr,
Fled from the battlefield in the Battle of Uhud and not being present during the Bai’at Al-Ridwan, the hypocrites would level these allegations against him. Usman bin Mauhab narrates: “A man from Egypt came to perform the Hajj. “He saw a few people sitting down
(he said a few things in order to create disorder and strife), “the man asked, ‘Who are these people sitting down?’ “Somebody said, ‘They are the people of Quraish.’ “He said, ‘Who is the elderly man?’ They said, ‘Hazrat Abdullah bin Umar.’
“He went to him and said, ‘O Ibn Umar, I want to ask you about something; “‘tell me do you know that Hazrat Usman fled on the day of Uhud?’ “Hazrat Ibn Umar said, ‘Yes.’ “He said, ‘Do you know that he [i.e. Usman] was absent from the Battle of Badr
“‘and did not participate in it?’ “Hazrat Ibn Umar said, ‘Yes.’ “He then said, ‘Do you know that he was also absent during Bai’at Al-Ridwan “‘and did not take part in it?’ “Hazrat Ibn Umar replied, ‘Yes.’ “Out of astonishment, the man then said, ‘Allahu Akbar [Allah is the greatest]!’
“Hazrat Ibn Umar said: ‘Come here; (you have raised allegations) “‘I will inform you and explain to you the reality of the matter. “‘As for him [i.e. Hazrat Usman (ra)] fleeing on the day of Uhud, “‘I testify that Allah the Almighty forgave him and bestowed His mercy upon him.’”
At the time there was a state of panic and confusion and the disbelievers had spread the [false] news that they had killed the Holy Prophet (sa). Thus, at the time owing to the circumstances, he was forced to leave from there. Nonetheless, Hazrat Ibn Umar (ra) further said:
“As regards to Hazrat Usman’s (ra) absence from the Battle of Badr, “the reason for this was that his wife, the daughter of the Holy Prophet was unwell. “So the Holy Prophet (sa) instructed him to remain behind to look after his wife
“and said to him, ‘You will receive a reward equal to the one who has fought in the battle, “‘and will also have the same share from the spoils.’ “As for his absence from Bai’at Al-Ridwan, “then know this, if there had been anybody more respected than Hazrat Usman in Mecca,
“the Holy Prophet (sa) would surely “have sent him as an emissary to the disbelievers instead of Usman. “But the Holy Prophet (sa) sent Hazrat Usman “and Bai’at Al-Ridwan took place when Hazrat Usman had gone to meet the people of Mecca. “During the Bai’at Al-Ridwan the Holy Prophet (sa) raised his right hand
“and indicating towards his left hand, said, ‘This is the hand of Usman,’ “and placed it over his other hand then said, ‘This is for Usman.’” After narrating all of this, Hazrat Ibn Umar (ra) then said to that man, “Go now and remember all of these points.”
I.e. that no allegation can be raised against any of these matters. This is a narration of Sahih Bukhari. The expansion of Masjid Nabawi took place in the life time of the Holy Prophet (sa), which Hazrat Usman (ra) had the opportunity to partake in also.
Abu Mali narrates on the authority of his father that in order to expand Masjid Medina [Nabawi], the Holy Prophet (sa) said to a man from the Ansar who owned a piece of land that in place of this piece of land, he would be granted an abode in paradise,
But the man refused to give it. Upon this Hazrat Usman (ra) went to him and said that he would purchase the piece of land for 10,000 dirhams. Hazrat Usman (ra) bought the piece of land of him and went to the Holy Prophet (sa) and submitted:
“O Messenger of Allah! You can purchase this piece of land from me “which I have bought from the Ansari man.” Upon this the Holy Prophet (sa) then purchased the land from Hazrat Usman (ra) in exchange for an abode in paradise.
In other words, the Holy Prophet (sa) then promised the same to Hazrat Usman (ra) in that he would be given an abode in paradise. Hazrat Usman (ra) said that he had bought this [land] for 10,000 dirhams. Subsequently the Holy Prophet (sa) laid a brick down
And then called for Hazrat Abu Bakr (ra) who also laid down a brick. Then Hazrat Umar (ra) was called who laid down a brick and then Hazrat Usman (ra) came and laid down a brick.
The Holy Prophet (sa) then asked everyone else to lay a brick each and they did as they were asked. In this manner, the foundations were laid for the extension. Thamama bin Hazm Qusheri narrates: “I was present during the siege (of Hazrat Usman’s house) “when Hazrat Usman (ra) peered from the top and said:
“‘I ask you in the name of Allah and Islam; “‘are you aware that when the Holy Prophet (sa) came to Medina, “‘there was no other water well containing sweet water other than the Rumah well? “‘The Holy Prophet (sa) asked: “Who will purchase it [i.e. the well]
“‘“so that the Muslims can also draw water from it alongside him? “‘“and he will receive a most excellent reward in Paradise in exchange for it.” “‘Upon this I purchased the well from my personal wealth and shared it with the Muslims. “‘But today you wish to stop me obtaining water from there and are forcing me to drink sea water.’
“Upon this everyone said: ‘By God! You have spoken the truth.’ “Hazrat Usman (ra) then said: ‘I ask you in the name of Allah and Islam; “‘are you aware that I spent my own wealth in order to prepare the army for Jaish Al-‘Usrah “‘(i.e. Battle of Tabuk)?’
“Upon this the people said: ‘By God, this is correct.’ “Hazrat Usman (ra) then said: ‘I ask you in the name of Allah and Islam; “‘are you aware that when Masjid Nabawi became too small to accommodate the worshipers, “‘the Holy Prophet (sa) said: “Whosoever purchase the piece of land from such and such family,
“‘“and include it as part of the mosque, he shall receive an even greater reward in paradise.” “‘Thus, I purchased that piece of land from my own wealth “‘and donated it to become part of the mosque. “‘And now you people wish to stop me even offering two rak’as [unit of prayer] inside this mosque?’
“The people replied: ‘By God, this is correct.’ “Hazrat Usman (ra) then said: ‘I ask you in the name of Allah and Islam; “‘are you aware that when the Holy Prophet (sa) was on Mount Sabir in Mecca “‘along with Hazrat Abu Bakr (ra), Hazrat Umar (ra) and myself.
“‘When the Mount began to shake, the Holy Prophet (sa) stamped his feet down and said: “‘“Stop, O Sabir, because a prophet, “‘“Siddique [truthful] and two martyrs are standing above you.”’ “Hearing this, the people said: ‘By God, this is correct.’ “Hazrat Usman (ra) then said:
“‘Allahu Akbar! By the Lord of the Ka’bah, they have given their testimony in my favour.’” i.e. that he would receive the station of martyrdom. The further expansion of Masjid Nabawi to a greater extent took place during the era of Hazrat Usman (ra).
Thus, I will mention some details and a brief history regarding this extension and also the early conditions. It has already mentioned that the mosque was extended during the time of the Holy Prophet (sa). With regards to this there is a note that in Rabi al-Awwal of 1 AH, October 622 CE,
The Holy Prophet (sa) laid the foundation stone for Masjid Nabawi with his blessed hands. This foundation was approximately 3 Zar’a [cubits] deep, which is 1.5 metres. The walls of the foundations were made using blocks cut out from rocks
And the main wall were made from blocks of clay that had been dried in the sun. The walls were made from sun-dried [clay] bricks. This is regarding the construction of the mosque, details about the extension will also be mentioned later. The walls of the mosque were approximately 3/4 of a metre wide,
Which is approximately 2-2.5 feet and the height was approximately 7 cubits, almost 3.5 metres. The construction of Masjid Nabawi was completed in Shawwal 1 AH, April 623 CE. Hazrat Kharijah bin Zaid bin Thabit (ra) narrates that for his mosque, the Holy Prophet (sa) made the length 70 Cubits –
Approximately 35 metres and the width at 60 Cubits – approximately 30 metres. During the lifetime of the Holy Prophet (sa), the first expansion of Masjid Nabawi took place in Muharram 7 AH, June 628 CE. When the Holy Prophet (sa) returned having gained victory in the Battle of Khayber,
The Holy Prophet (sa) gave orders for the expansion and renovation of Masjid Nabawi. The mosque was not extended on the south side, i.e. towards the Qiblah, nor on the eastern side. Majority of the extension took place on the northern side and partly towards the western side.
On the northern side there were some houses, among which was the house of an Ansari Companion, who was somewhat hesitant about giving up his house. Upon this, as was mentioned earlier, Hazrat Usman bin Affan (ra) bought that house from his own money for 10,000 Dinars and presented it to the Holy Prophet (sa).
Thus, most of the construction was possible only towards the northern and western side. After this expansion, the total area was 100×100 Cubits, 50×50 metres. Masjid Nabawi was extended for a second time in 17 AH during the Khilafat of Hazrat Umar (ra).
Hazrat Abdullah bin Umar (ra) relates that during the time of the Holy Prophet (sa), the mosque was constructed from mudbricks, the roof was made from date-palm branches and leaves and date-palm trunks were used as pillars. The mosque remained the same throughout the era of Hazrat Abu Bakr (ra)
And no expansion or changes were made. Hazrat Umar (ra) instructed for the mosque to be extended and renovated, but did not make any changes to the appearance and building structure, he left it on the original foundations or left the old part as it was.
He constructed it in the same style and only extended it. The roof was kept in its original condition using date-palm leaves but changed the pillars using wood. The renovation of the mosque was completed in 17 AH under the supervision of Hazrat Umar (ra).
After this expansion, the area of the mosque increased to approximately 50×50 metres, in fact, it was 50×50 metres before, it increased to 70×60 metres, i.e. 140×120 Cubits. From this narration it is evident that during the era of Hazrat Abu Bakr (ra),
The mosque remained in the same condition as it was during the time of the Holy Prophet (sa). But it was extended significantly due to the construction in the time of Hazrat Umar (ra). Then, during the Khilafat of Hazrat Usman (ra), Masjid Nabawi was expanded and reconstructed. This took place in 29 AH.
Hazrat Usman (ra) expanded and reconstructed the mosque and in order to make it more beautiful and stronger, he used stone, gypsum and used decorative stones. Hazrat Usman (ra) constructed the walls from decorative stone and for the first time, Masjid Nabawi was whitewashed with lime. The roof was made from teak wood.
When Hazrat Usman (ra) was elected as the Khalifa in 24 AH, the people requested him to expand Masjid Nabawi. They complained that the courtyard area was too small, especially during the Friday Prayers and gatherings many times people had to offer prayers outside. Thus, Hazrat Usman (ra) sought advice from the Companions;
All of them were of the opinion that the old mosque should be demolished and a new mosque should be constructed in its place. One day, after leading the Zuhr prayers, Hazrat Usman (ra) delivered a sermon from the pulpit and said:
“All praise belongs to Allah! I intend to demolish the mosque and construct a new one in its place “and I bear witness that I have heard from the blessed tongue of the Holy Prophet (sa) “that whosoever constructs a mosque, “Allah the Almighty would construct an abode from them in paradise.
“Before me was Hazrat Umar Farooq (ra). “The reconstruction and expansion of the mosque that took place in his time “is an example and model before me. “I have sought the opinion of all the eminent companions of the Holy Prophet (sa)
“and they all unanimously agree that Masjid Nabawi ought to be demolished and constructed again.” When Hazrat Usman (ra) presented the idea of the reconstruction of the mosque, a few companions stated their reservations. They opined that the mosque should not be demolished.
Among these companions were those whose houses were situated next to Masjid Nabawi and their homes were to be affected as a result of this plan. Majority of the people were in support of this proposal, however a few of the companions objected to this.
Hazrat Aflah bin Hameed relates that Hazrat Usman (ra) wished to stand at the pulpit and seek counsel from the people. Upon this, Marwan bin Hakam submitted, “This is undoubtedly a noble deed, therefore what need is there to seek counsel from the people?” Upon this, Hazrat Usman (ra) admonished him and stated,
“I do not wish to force or compel anyone to do something. “I will certainly seek their advice.” Hazrat Usman (ra) stated that he did not wish to forcibly impose his viewpoint on others and whatever he would do would be done with their support. When his plan had the support of those companions,
Who possessed sound judgment and sagacity in matters, Hazrat Usman (ra) purchased the houses situated to the north of Masjid Nabawi and thus acquired its land. Despite Hazrat Usman (ra) offering quite a large sum of money to the companions in order to buy their homes,
Even then there were a few companions who did not want to sell their houses. Almost four to five years passed by and despite all efforts, he was not able to succeed in getting them to agree. Hazrat Ubaidullah Kholani relates that when people continued to show reluctance in offering their houses
And presented their arguments, he heard Hazrat Usman (ra) say, “You have all said enough. However, I have heard the Holy Prophet (sa) say “that whoever builds a mosque for the sake of attaining the pleasure of Allah the Almighty,
“they will be rewarded by Allah the Almighty in return with an abode similar to that in Paradise.” Similarly, Hazrat Mahmood bin Labeed relates that when Hazrat Usman (ra) decided to reconstruct Masjid Nabawi, people did not agree with this plan. They insisted that Masjid Nabawi should remain in the exact condition
As it was in the time of the Holy Prophet (sa). Upon this, Hazrat Usman (ra) stated that whoever builds a mosque for the sake of attaining the pleasure of Allah the Almighty, they will be granted a similar abode in Paradise as a reward.
When Hazrat Usman (ra) managed to convince the people [for its reconstruction], he began the work in the month of Rabi-ul-Awwal 29 AH/ 649 CE. And by the first of the month of Muharram, 30 AH, within a period of ten months, the reconstruction work of Masjid Nabawi was complete.
Hazrat Usman (ra) personally supervised the entire work and during the day he would always be fasting and in the night, if he was overcome with sleep, then he would rest in Masjid Nabawi. Hazrat Abdur Rahman bin Safina relates that he observed that the cement mixture would be brought to Hazrat Usman Ghani (ra)
And whilst standing, he would direct and oversee the workers. And whenever it would be the time for prayer, he would offer his prayers with them. At times, he would sleep there as well. Hazrat Usman (ra) expanded the mosque to its south in the direction of the Qiblah.
The wall facing towards the Qiblah was moved to where it stands even till today. The mosque was also expanded approximately 25 meters towards its north side and also towards the west. However, there was no extension done towards east-facing side where the blessed houses [of the family of the Holy Prophet (sa)] were situated.
At the end of the reconstruction work, the total area of Masjid Nabawi was now 160×150 Cubits, approximately 80×75 meters. During the era of Hazrat Usman (ra) there were a total of six doors in Masjid Nabawi. For the first time, designs were engraved onto the stones of Masjid Nabawi
And they were whitewashed [with lime]. According to the narration of Hazrat Kharijah bin Zaid, Hazrat Usman (ra) placed windows in the west and east facing walls of Masjid Nabawi. Among the houses which Hazrat Usman (ra) had to purchase for the expansion of Masjid Nabawi
Was the house of Ummul Momineen [Mother of the Believers] Hazrat Hafsa (ra). In exchange, she was given a house whose wall was joined to the wall of the Qiblah and was situated to the south-east of it
And a small opening was made to make her access to come in and out of her house easier. Also, half of the properties belonging to the relatives of Hazrat Abu Ja’far bin Abu Talib were purchased for 100,000 dirhams. Similarly, some area from Dar-ul-Abbas was purchased and included into the area of Masjid Nabawi.
Apart from moving the wall of the Qiblah further south, another notable development in Masjid Nabawi was that the Mehrab of the Holy Prophet (sa) was also further moved in the line with the Qiblah. This was in exactly the same spot where the Mehrab-e-Usmani is situated today
And the area of the original Mehrab was marked out. Instead of using mud, they used crushed stones and iron rods were placed in the pillars made from stone. Special care was taken to ensure that these new pillars were erected in exactly the same spots where the pillars, made from date-palm tree trunks,
Were placed during the blessed time of the Holy Prophet (sa). The same kind of material and architectural design that was used by the Byzantines for the Dome of the Rock in Jerusalem was used for this construction as well. The roof was made of teak wood which was placed on wooden beams
And they were supported by pillars made from stone and iron rods inside them. Since Hazrat Umar (ra) was martyred in the Mehrab of the Holy Prophet (sa) whilst leading prayer, therefore to prevent such an incident from taking place again, Hazrat Usman (ra) built a “Maqsurah” –
I.e., an enclosure was built in front of the rows of where the worshipers stand and where the pulpit is. It was built from bricks and had small holes and openings in it so that the congregants could see the Imam. This was the first precautionary measure that was constructed in Masjid Nabawi
And later adopted as an official architectural feature in [the mosques of] Damascus as a safety protocol for the Khulafah of the Banu Umaiyyah, i.e. to build walls around the Mehrab in order to secure it but still enabling the congregants to see the Imam. Thereafter, in various times the mosque continued to be expanded.
The Promised Messiah (as) states, “I liken Hazrat Usman (ra) to Hazrat Sulayman (as) “for he also had a great passion to construct buildings. “The era of Hazrat Ali (ra) was filled with internal discord; “Mu’awiyah was one side and on the other was Ali (ra)
“and owing to this discord there was a lot of bloodshed amongst the Muslims. “In those six years, there were no major works carried out in Islam. “All of these works came to an end with [the demise of] Hazrat Usman (ra) “because after him, civil war began.” The Promised Messiah (as) further states,
“It is not necessary that mosques have to be a solid and fixed structure. “In fact, an area can be specified for the mosque and marked with a boundary. “A canopy made of bamboo, or other material can be placed to provide shelter from the rain, etc. “God Almighty does not like extravagance.
“The mosque of the Holy Prophet (sa) was made from the branches of date palm trees “and remained like this. “Later, during the era of Hazrat Usman (ra), who had a passion for construction, “he further strengthened the structure of the mosque. “I sometimes reflect
“that the names of Hazrat Sulayman (as) and Usman (ra) are quite similar in sound “and perhaps it is owing to this shared desire of theirs [to build].” The expansion of Masjid Al-Haram [the mosque that surrounds the Holy Ka’ba in Mecca] began in 26 AH. Hazrat Usman (ra) restored the landmarks within the Haram
And further expanded the Masjid Al-Haram. Hazrat Usman (ra) purchased the nearby houses and included that area as part of Masjid Al-Haram. Some of the people happily sold their houses, however some were not willing to do so. Hazrat Usman (ra) tried to convince them in every way possible
But they remained adamant in their decision. In the end, upon the instruction of Hazrat Usman (ra), those houses were taken down and the amount [in value] was given to the treasury. Upon this, people began to create unrest against Hazrat Usman (ra) and so he had them arrested and put in jail.
Hazrat Usman (ra) then said to them, “Do you know why you have had the courage to act in this manner? “This courage you show is because of my compassionate nature. “Hazrat Umar (ra) also did the same thing however you did not create any disorder against him.”
Later, Abdullah bin Khalid bin Usaid spoke to Hazrat Usman (ra) regarding those who had created disorder upon which they were released. The first ever naval fleet in Islam was established during the era of Hazrat Usman (ra) in 28 AH. Amir Mu’awiyah bin Abu Sufyan was the first person to fight a naval battle
During the era of Hazrat Usman’s (ra) Khilafat. Amir Mu’awiyah sought permission from Hazrat Umar (ra) once before to take part in a naval battle, but Hazrat Umar (ra) did not grant him permission. When Hazrat Usman (ra) became Khalifah, Amir Mu’awiyah mentioned this a few times again and sought permission for this.
Eventually, Hazrat Usman (ra) gave him permission but stated that he should not include anyone to be part of the army nor draw a lot to decide, in fact give them the choice and take only those who wish to go along with you and assist them. Amir Mu’awiyah did as he was instructed.
Abdullah bin Qais was appointed as the commander of the naval force and he fought a total of 50 battles in the season of summer and winter and not a single solider drowned and nor did they incur any kind of loss. The Holy Prophet (sa) narrated that
One who resembled him the most in morals was Hazrat Usman (ra). Hazrat Abdur Rahman bin Usman (ra) relates that the Holy Prophet (sa) visited his daughter and at the time she was washing Hazrat Usman’s (ra) hair. The Holy Prophet (sa) stated, “O my daughter!
“Treat Abu Abdullah (i.e. Usman) in the most excellent manner “for in morals he resembles the most to me amongst my companions.” Hazrat Yahya bin Abdur Rahman bin Hatib relates that he heard his father say that among all the companions of the Holy Prophet (sa),
There was no one better than Hazrat Usman (ra) in expressing himself in a most comprehensive and beautiful manner and he would not engage in unnecessary talk. Hazrat Abu Hurrairah (ra) narrates that he presented himself before the daughter of the Holy Prophet (sa), Hazrat Ruqaiyyah (ra).
Instead of Hazrat Ruqaiyyah (ra) perhaps it is meant Hazrat Umm Kulthum (ra) because according to the narrations, Hazrat Ruqaiyyah (ra) passed away in the days of the Battle of Badr and Hazrat Abu Hurrairah (ra) accepted Islam five years after that and then came to Medina.
Therefore, perhaps Hazrat Umm Kulthum (ra) is meant here because she passed away in 9 AH. In any case, the narration states that he presented himself before the daughter of the Holy Prophet (sa), who was the wife of Hazrat Usman (ra) and she had a comb in her hand.
She stated, “Just now the Holy Prophet (sa) left from here. “I was combing his hair and he asked me, ‘How do you find Abu Abdullah (Hazrat Usman (ra))?’ “I replied, ‘He is excellent.’ “Upon this the Holy Prophet (sa) stated, ‘thus, you should also treat him with respect
“‘for in morals he resembles me the most among my companions.’” I conclude narrating the accounts from the life of Hazrat Usman (ra) here. I will lead some funeral prayers [in absentia] today as well and will mention some details about them. The first funeral is of Mubasher Ahmad Rind Sahib, son of Ahmad Bakhsh,
Who was serving as a Muallim of Waqfe Jadid in Rabwah. He passed away on 10th March [2021]: [Verily, to Allah we belong and to Him shall we return.] The deceased belonged to the village of Rinda in the district of Dera Ghazi Khan and was a born Ahmadi.
He started his services as a Muallim of Waqfe Jadid in Tharparkar in 1990. He then served in various places as a Muallim and inspector. Wherever he was sent, he would always show utmost obedience and never presented any kind of excuse. He always strived to fulfil his Waqf with great sincerity.
His own relatives as well as others have all stated that he was extremely hard-working, devoted to prayers, regular in offering Tahajjud prayers, outstanding preacher, excellent speaker, very sociable, hospitable, cheerful and a humble person. He always spoke softly and in a very sweet manner,
But if he ever heard anything against the Nizam-e-Jama’at or Khilafat, he would become like an unsheathed sword and would not leave that gathering until he had reformed that individual. He is survived by his wife, two sons and three daughters. His youngest son, Shazil Ahmad, is a fourth-year student of Jamia Ahmadiyya Rabwah.
May Allah the Almighty grant the deceased His forgiveness and mercy. The next funeral is of Munir Ahmad Farrukh Sahib, who was the former Amir of Islamabad district. After a long period of illness, he passed away in Canada on 9th March [2021] at the age of 84:
[Verily, to Allah we belong and to Him shall we return.] He was a Musi and had done a Wasiyyat at the rate of 1/9. Munir Farrukh Sahib, who was an engineer, his grandfather was Hazrat Munshi Ahmad Bakhsh Sahib (ra) who was a companion of the Promised Messiah (as).
He travelled to Qadian for the Jalsa Salana in 1903 and had the good fortune of performing the Bai’at at the hands of the Promised Messiah (as). The father of the deceased was Dr Chaudhry Abdullah Ahad Sahib, who had done an MSc and PhD in Agriculture.
Only the most intelligent students were able to acquire a PhD in those days. In any case, his father had a PhD. His father also had the opportunity to serve as the Amir of Lyallpur. In 1944, when Hazrat Khalifatul Masih II (ra) called for the youth, particularly scientists,
To come forward and dedicate their lives [for the service of the Jama’at], Dr Sahib, i.e. Farrukh Sahib’s father, dedicated his life and resigned from his government job and moved to Qadian with his family. By then, under the direct supervision of Hazrat Khalifatul Masih II (ra), the Fazl-e-Umar Research Institute had been established
And Huzur (ra) appointed him as the director of Fazl-e-Umar Research Institute. He was also appointed as a science teacher in Talim-ul-Islam College. Farrukh Sahib attained a degree in Electrical Engineering from the University of Engineering and Technology and then worked in various roles early on in his career.
He then formally began his services for the government of Pakistan in the Telegraph and Telephone Department. During his service, he had the opportunity to serve in various cities of Pakistan and also travelled to numerous countries as a representative of Pakistan. He retired in 1997 as Director General of Pakistan Telecommunications.
He is survived by his wife, two sons and two daughters. May Allah the Almighty enable his children to follow his [virtuous] example. During his stay in Rawalpindi, he had the opportunity to serve as the Qaid Majlis Khuddam-ul-Ahmadiyya of his district. This was during the challenging and tumultuous times of 1974
And he had the opportunity to serve in that time. In 1977, he permanently settled in Islamabad and had the opportunity to serve [the Jama’at] in various capacities. In 1990, he had the opportunity to serve as Naib Amir I and after taking retirement he presented his Waqf to Hazrat Khalifatul Masih IV (rh).
After having his Waqf approved, he was given the responsibility to serve as the Amir of Islamabad city and also the district in 1999. He also made great effort in forming the digital exchange in order to provide the accessibility of direct dialling in Rabwah.
He was also a member of the Central Finance Committee and an Executive Member of IAAAE. He had the opportunity to serve in various capacities and also in various honorary roles. In 1996, Hazrat Khalifatul Masih IV (rh) appointed him as the Director of the Fazl-e-Umar Foundation
And he continued to serve in this role until his demise. In 1980, during the era of Hazrat Khalifatul Masih III (rh), at the occasion of Jalsa Salana when the work was started to provide translation to the foreign guests,
A team of engineers was formed for this and the deceased rendered great effort for this and was able to make a notable contribution towards this endeavour. Munir Farrukh Sahib was also the overall in charge of this team as well. When Hazrat Khalifatul Masih IV (rh) migrated to the UK in April 1984,
He would regularly come to attend the Jalsa here and he would be entrusted with the responsibility of providing translation service to the guests. He rendered this duty in a most excellent manner. He would work with great effort and during his time as the Ameer of the Islamabad Jama’at,
Many buildings of the Jamaat were constructed. One of his sons says, “He would always advise his children to fully participate in work for the Jamaat. “He was always at the forefront in offering his services to the Jamaat, “in spite of his work for the government.
“He would go from his work directly to the Jamaat offices “and fulfil the responsibilities he was assigned. “Every year he would reserve his holidays especially for Jalsa Salana UK.” Since he was an Ahmadi, during his time in employment, he was posted to work in a far-off place in Dera Ismail Khan.
At that time the Prime Minister [Zulfikar Ali] Bhutto said that he should not be reposted in Islamabad, but Allah showered His grace and he was once again posted in Islamabad, and from there he had the opportunity to travel to different countries to represent the government. May Allah Almighty grant him forgiveness and mercy.
The next funeral prayer is of Retired Brigadier Muhammad Latif Sahib, the former Ameer of the Rawalpindi district. He passed away on 28th February at the age of 77. [To Allah we belong and to Him shall we return.] Brigadier Latif Sahib accepted Ahmadiyyat alongside his father around 1955. His father passed away in 2000,
After which Brigadier Sahib was the only Ahmadi in his family; that is apart from his own children. He has a wife, two sons and two daughters. May Allah Almighty enable his children to also follow in his footsteps. After his retirement in 2000, he dedicated all his time in serving the Community.
He served as the Umoor-e-Aama secretary and deputy Ameer of the Rawalpindi district. He had the honour of serving as the Ameer of the Rawalpindi district from 2019 up until his demise in 2021. He had the honour of serving the Community for approximately twenty years. He was very compassionate and caring towards the poor,
He would render his services to the Community deeming it to be a blessing of God, and he would advise his children to do the same. Even during the severity of his final illness, whenever he would be called upon by an office-bearer he would go immediately, not worrying in the slightest about his illness.
He had cancer and was undergoing treatment at the same time. In spite of this, he was always ready to serve and never refused to do so. May Allah Almighty grant him forgiveness and mercy. The next funeral prayer is of Konokbek Omurbekov Sahib, an Ahmadi from Kyrgyzstan.
He passed away on 22nd February at the age of 67. [To Allah we belong and to Him shall we return.] The national president of Kyrgyzstan, Ilyas Kubatov writes, “I have known Konokbek Sahib for over fifteen years. “He was one of the pioneer Ahmadis in Kyrgyzstan “after having accepted Ahmadiyyat in 2000.
“He was a very sincere and loyal Ahmadi. “He always took part in programmes of the Community, “regularly donated to Jama’at chandas and other financial sacrifices “and fulfilled his promises on time. “He was regular in offering his five daily prayers and the tahajjud prayer.
“During the time of the Soviet Union and in his youth, “he held good positions in large organisations and commercial companies in the country, “and they all praised him for his honesty, good manners and hard work. “When he was no longer working towards the latter part of his life
“he would sell books, especially Islamic books. “Even before the Jama’at religious activities were held regularly in Kyrgyzstan, “he would distribute the literature of the Jamaat “and the translation of the Holy Qur’an among the people. “As a result of his preaching he conveyed the message of Ahmadiyyat to many people.
“He is survived by his wife and a seven-year old son.” This is his second wife. He was separated from his first wife, and has elder children with her, who are perhaps not Ahmadis. May Allah Almighty enable them to accept Ahmadiyyat. May Allah grant forgiveness and mercy to the deceased.
The missionary writes, “After the Russian translation of the Holy Qur’an was published, “Konokbek Sahib highlighted some errors [in the translation]. “So I told him to read the entire Qur’an and review it [for any errors in translation]. “He completed this task within 10-15 days
“by reading the entire Holy Qur’an with the translation and highlighting the errors.” The missionary then writes, “Konokbek Sahib would perform his ablutions with the utmost care before the prayers “and one would be envious upon seeing the way in which he would offer his prayers.” Uzgenbaev Artur Sahib says,
“In truth Konokbek Sahib is the one who conveyed the message of Ahmadiyyat to me. “Whenever I would ask questions he would answer me in an amazing manner “and his answers were filled with logic, reason and wisdom. “Konokbek Sahib possessed very high morals and was a patient and forbearing person.
“It is due to his morals and these qualities that I entered the Community.” When I instructed that voluntary fasts should be held regularly and [to concentrate on] prayers, he would fast on Mondays and Thursdays. So when he was told to fast one day of the week, he said,
“I fast on both Mondays and Thursdays, so that I may answer to each and every call of Khilafat.” He was an ardent devotee of Khilafat and would regularly listen to the Friday Sermon in Russian. He was an extremely humble and meek person. He was very cheerful, and as I already stated,
He was passionate about calling people towards God Almighty. May Allah Almighty grant him forgiveness and mercy. May He elevate the rank of all the deceased members, and enable their progeny to continue their virtuous deeds. All praise is due to Allah We laud Him, we beseech help from Him and ask His protection;
We confide in Him, we trust Him alone and we seek protection against the evils and mischief of our souls and from the bad results of our deeds. Whomsoever He guides on the right path, none can misguide him; and whosoever He declares misled, none can guide him onto the right path.
And we bear witness that none deserves to be worshipped except Allah. We bear witness that Muhammad is His servant and Messenger. O servants of Allah! May Allah be merciful to you. Verily, Allah commands you to act with justice, to confer benefits upon each other
And to do good to others as one does to one’s kindred and forbids evil which pertain to your own selves and evils which affect others and prohibits revolts against a lawful authority. He warns you against being unmindful. You remember Allah; He too will remember you;
Call Him and He will make a response to your call. And verily divine remembrance is the highest virtue.