Ahmadi Muslim VideoTube Friday Sermon Khalifa V Friday Sermon | خطبئہِ جمعہ | November 20, 2020

Friday Sermon | خطبئہِ جمعہ | November 20, 2020



Friday Sermon | خطبئہِ جمعہ | November 20, 2020

Friday Sermon | خطبئہِ جمعہ | November 20, 2020

Friday Sermon – Khalifatul Masih V – Mirza Masroor Ahmad – Year 2020

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. The first companion who shall be mentioned today is Hazrat ‘Auf bin Harith bin Rifa’a Ansari (ra). According to various narrations, his name has been recorded as ‘Auf bin ‘Afraa, ‘Auf bin Harith and ‘Audh bin ‘Afraa.

‘Afraa was the name of his mother. Hazrat ‘Auf bin Harith bin Rifa’a Ansari (ra) belonged to the Ansar tribe of the Banu Najjar. Hazrat Mu’adh (ra) and Hazrat Mu’awwidh (ra) were Hazrat ‘Auf’s (ra) brothers. Hazrat ‘Auf (ra) was among those six men from among the Ansar,

Who were first to came to Mecca and do the Bai’at [pledge initiation]. He also partook in the Bai’at at ‘Aqabah. After he accepted Islam, he broke the idols of Banu Malik bin Najjar along with Hazrat Asad bin Dhurarah (ra) and Hazrat ‘Ammarah bin Hazm (ra). On the day of the Battle of Badr,

Hazrat ‘Auf bin ‘Afraa (ra) asked the Holy Prophet (saw) in the midst of the battle that “O Messenger of Allah (saw)! “At which deed of His servant is Allah the Exalted most delighted?” The Holy Prophet (saw) replied, “When His servant is engaged in battle and fearlessly fighting without his armour.”

In other words, if he is in battle, he should be fearless. Upon this, Hazrat ‘Auf bin ‘Afraa (ra) took off his armour, went forth and started fighting until he was martyred. Abu Jahl martyred ‘Auf bin Harith (ra) and his brother, Hazrat Mu’awwadh (ra), during the battle of Badr.

The names of those individuals who attacked Abu Jahl during the Battle of Badr are mentioned in the Hadith and in the books of history and ‘Auf bin ‘Afraa (ra) is mentioned among them as well. This has been previously mentioned as well.

In Sunan Abi Daud it is mentioned that his name was ‘Auf bin Harith (ra). He was generally known by these two names. Nevertheless, he was among those who killed Abu Jahl and he also attained martyrdom during the Battle of Badr. The next companion to be mentioned is Hazrat Abu Ayyub Ansari (ra).

Hazrat Abu Ayyub Ansari’s (ra) name was Hazrat Khalid and his father was Zaid bin Kulayb. He is known by his name as well as his title. Hazrat Abu Ayyub Ansari (ra) belonged to the Banu Najjar branch of the Ansar tribe of Khazraj.

Hazrat Abu Ayyub Ansari (ra) was blessed with the opportunity to do Bai’at on the occasion of the second pledge at ‘Aqabah along with seventy other companions. Hazrat Abu Ayyub Ansari’s (ra) mother was Hind bint Sa’eed, whereas, according to one narration, her name was Zahra bint Sa’d.

Hazrat Abu Ayyub Ansari’s (ra) wife was Hazrat Umm-e-Hasan bint Zaid (ra), who bore a son by the name, ‘Abd-ur-Rahman. The Holy Prophet (saw) formed a bond of brotherhood between Hazrat Abu Ayyub Ansari (ra) and Hazrat Mus’ab bin ‘Umair (ra). When the Holy Prophet (saw) migrated to Medina,

He stayed with Hazrat Abu Ayyub Ansari (ra) until the construction of Masjid-e-Nabawi and his house. In Seerat Khatamun Nabiyeen [The Life and Character of the Seal of Prophets (saw)], Hazrat Mirza Bashir Ahmad Sahib (ra) has mentioned the following

In relation to the Holy Prophet’s (saw) staying in the house of Hazrat Abu Ayyub Ansari (ra): “When the Holy Prophet (saw) reached the Banu Najjar, “the question once again posed itself as to which person the Holy Prophet (saw) would stay with.

“Every individual of the tribe was desirous that he be the one to receive this honour. “As a matter of fact, in the fervour of their love, “some would even take hold of the reins of the camel belonging to the Holy Prophet (saw). “Upon seeing this, the Holy Prophet (saw) said,

“‘Leave my camel, for at this time, it has been divinely inspired.’ “In other words, wherever Allah so desired it would sit down itself; “and upon saying this, the Holy Prophet (saw) also released its reins. “The camel gracefully advanced and sat down when it reached the place where, later,

“the Masjid-e-Nabawi, and the living quarters of the Holy Prophet (saw), were built. “At the time, this was an uncultivated plot of land, “which was the property of two children from Medina. “Immediately, however, it stood up and began to move forward;

“but after a few steps, it once again returned to its initial place of resting, and sat down. “The Holy Prophet (saw) stated: “‘It seems as if the Will of Allah desires that this be our place of residence.’ “After this, the Holy Prophet (saw) supplicated to Allah and dismounted from his camel. “Then the Holy Prophet (saw) inquired as to whose home was closest from that place. “Abu Ayyub Ansari (ra) rushed forward and said,

“‘O Messenger (saw) of Allah! It is mine, and this is the entrance to my home. “‘You are most welcome.’ “The Holy Prophet (saw) said, ‘Alright, then go and prepare a place for me to stay.’ “Abu Ayyub Ansari (ra) immediately prepared his home and returned. “The Holy Prophet (saw) proceeded inside along with him.

“This was a two-story home. “Abu Ayyub (ra) desired that the Holy Prophet (saw) stay on the top floor. “However, taking into consideration the ease of those people who would come to visit, “the Holy Prophet (saw) preferred the ground-floor and resided there.

“At nightfall, Abu Ayyub (ra) and his wife could not sleep all night “in the thought that the Holy Prophet (saw) was beneath them, and they were above him. “In addition to this, it so happened that during the night a pale of water broke on the roof.

“In his fear, Abu Ayyub (ra) quickly placed his quilt over the water to dry it, “in order to prevent even a single droplet of water from seeping through to the ground floor. “In the morning, he presented himself before the Holy Prophet (saw),

“and implored the Holy Prophet (saw) to stay on the top floor. “At first, the Holy Prophet (saw) hesitated, “but upon witnessing the insistence of Abu Ayyub (ra), he agreed. “The Holy Prophet (saw) stayed in this home for seven months,

“or according to Ibn Ishaq, he remained here until the month of Safar 2 AH. “In other words, the Holy Prophet (saw) remained here until the construction of Masjid-e-Nabawi, “and the adjacent living-quarters of the Holy Prophet (saw). “Abu Ayyub (ra) would present food to the Holy Prophet (saw),

“and then, whatever would remain of it, he would eat himself. “Due to his love and sincerity, “he would eat from where the Holy Prophet (saw) had taken his food. “Other Companions would also present food to the Holy Prophet (saw).” Hazrat Musleh Maud (ra) has also narrated this incident.

Sometimes, there are certain additional details mentioned which have not been heard before, therefore, I shall quote the incident in his words as well. Although, the incident is more or less the same, however Hazrat Musleh Maud (ra) has his own unique style of narrating them.

He writes, “While the Holy Prophet (saw) was in Medina, “everybody longed to have the honour of being his host. “As his camel passed through the streets, “families would line up to receive the Messenger (saw) of Allah. “With one voice they would say, “O Messenger (saw) of Allah! Here we are with our homes,

“”our property and our lives to receive you and to offer our protection to you. “Come and live with us.” “Many would show greater zeal, and would go forward and hold the reins of the camel “and insist on the Prophet’s (saw) dismounting in front of their doors and entering their houses.

“Politely the Holy Prophet (saw) would refuse saying, “‘Leave my camel alone. “‘She is under the command of God; she will stop where God wants her to stop.’ “Ultimately it stopped on a site which belonged to orphans of the Banu Najjar tribe. “The Holy Prophet (saw) dismounted and said,

“‘It seems that this is where God wants us to stop.’ “Thereafter, the Holy Prophet (saw) enquired as to who the land belonged to. “The guardian of the orphans came forward and informed the Holy Prophet (saw) “and then offered the site for the use of the Holy Prophet (saw).

“The Holy Prophet (saw) replied that he would not accept the offer unless he were allowed to pay. “A price was settled and the Holy Prophet (saw) decided to build a mosque and some houses on it. “After this, the Holy Prophet (saw) asked who lived nearest to the site.

“Abu Ayyub Ansari (ra) came forward and said that his house was the nearest “and that his services were at the Holy Prophet’s (saw) disposal. “The Holy Prophet (saw) asked him to prepare a room in his house for him. “Abu Ayyub’s (ra) house was double-storeyed.

“He offered to let the Holy Prophet (saw) have the upper storey. “But the Holy Prophet (saw) preferred to have the lower storey “for the convenience of his visitors.” Hazrat Musleh Maud (ra) further writes, “The devotion which the people of Medina had for the Holy Prophet (saw) showed itself again.

“Abu Ayyub (ra) agreed to let the Holy Prophet (saw) have the lower storey, “but he and his wife were unable to sleep the entire night “in the thought that the Holy Prophet (saw) was residing beneath them. “He and his wife thought it discourteous to do so.

(This was an expression of their deep love). “In the night, a pale of water was accidentally broken and water flowed on the floor. “Abu Ayyub (ra), fearing lest some water should drip through “to the room occupied by the Holy Prophet (saw),

“took his quilt and with it dried up the water before any could drip through. “In the morning he presented himself before the Holy Prophet (saw) “and narrated the events of the night before, “upon hearing this the Holy Prophet (saw) agreed to occupy the upper storey.

“Abu Ayyub (ra) would prepare the meals daily and present it to the Holy Prophet (saw). “Abu Ayyub (ra) and his family would then eat whatever remained from it. “After a few days, the other members of the Ansar “insisted in having a share in serving the Holy Prophet (saw).

“Until the Holy Prophet (saw) settled in his own house and made his own arrangements, “the Muslims of Medina would take turns “in presenting their services to the Holy Prophet (saw).” The reference from ‘An Introduction to the Study of the Holy Qur’an’ by Hazrat Musleh Maud (ra)

Is complete and now the following is a Hadith narrated by Hazrat Abu Ayyub (ra). Hazrat Abu Ayyub (ra) narrates that the Holy Prophet (saw) came to his home. The Holy Prophet (saw) stayed on the lower story of the house while Hazrat Abu Ayyub (ra) was staying on the upper storey of the house.

The narrator says that, one night, Hazrat Abu Ayyub (ra) woke up and said that that they were walking above the Holy Prophet (saw), and thus moved to one side and spent the entire night in a corner. Later when he expressed this to the Holy Prophet (saw),

He replied by saying that it was easier for him to remain on the lower floor. Hazrat Abu Ayyub (ra) said that he could not reside on the upper level, while the Holy Prophet (saw) resided beneath it. Thus, the Holy Prophet (saw) moved to the upper level

And Hazrat Abu Ayyub (ra) came down to the lower storey of the house. Hazrat Abu Ayyub (ra) would prepare food for the Holy Prophet (saw), and when whatever remained from the food would be brought back to him, he would inquire from the person who brought it back

As to where the Holy Prophet’s (saw) fingers had touched the food, and Hazrat Abu Ayyub (ra) would touch the same places; meaning he ate from the exact place where the Holy Prophet (saw) had eaten from. Once he prepared food for the Holy Prophet (saw) which contained some garlic.

When the food was brought back, he inquired once again as to where the Holy Prophet (saw) had eaten from. When he was informed that the Holy Prophet (saw) had not eaten that day, he became worried and went upstairs to the Holy Prophet (saw) to ask whether garlic was haram [forbidden].

The Holy Prophet (saw) replied, “no, but I personally dislike it.” Hearing this, Hazrat Abu Ayyub Ansari (ra) said, “If you dislike something, then I dislike it as well,” or he said, “If you do not like something then I will not like it either.”

The narrator says, as recorded in Sahih Muslim, that Angels would visit the Holy Prophet (saw), meaning he would receive revelation for which Angels would come to him. It was due to this that the Holy Prophet (saw) disliked anything with an unpleasant odour; however, he did not say it was forbidden.

Another narration from Sahih Muslim is also recorded as such; Hazrat Abu Ayyub Ansari (ra) narrates, “When food would be presented to the Holy Prophet (saw), “he would eat from it and would send whatever was left to me. “One day, he sent back the food, from which he had not eaten at all,

“because it contained garlic. “I asked the Holy Prophet (saw) whether this was haram, “to which he replied, ‘no, but I do not like it due to its smell.’ “Upon this, Hazrat Abu Ayyub (ra) said, ‘I also dislike that which you dislike.’” There is another narration from Musnad Ahmad bin Hanbal

In which this same incident has been recorded in the following manner; Abu Ayyub Ansari (ra) narrates, “the Holy Prophet (saw) stayed on the lower storey of our home “while I was residing on the upper level. “Once, some water spilled on the upper level,

“and so I along with Umm Ayyub began drying the water with a sheet of cloth, “for fear that lest some water drips onto the Holy Prophet (saw). “Then, I nervously went before the Holy Prophet (saw) and submitted, “‘O Messenger (saw) of Allah, it feels inappropriate for us to be residing above you.

“‘I request that you move to the upper level.’ “Thus, upon the instruction of the Holy Prophet (saw), “his belongings, which comprised of very little, were moved to the upper level. “I then submitted, ‘O Messenger (saw) of Allah, “‘whenever you sent [some of your] food back to me,

“‘I would find the imprints of your fingers and would place my hand on the very same place. “‘Today however, when you sent the food back to me, “‘I did not find the imprints of your fingers.’ “The Holy Prophet (saw) replied, ‘You are right.

“‘Actually, it contained onions (onions have been mentioned here instead of garlic) “‘and I did not wish to eat it, due to the fact that there is an Angel who comes to visit me. “‘However you may eat it.'” Hazrat Abu Ayyub Ansari (ra) had the honour of accompanying the Holy Prophet (saw)

In the battles of Badr, Uhud, Khandaq and all other battles. Hazrat Abu Ayyub Ansari (ra) relates, that “On the day of Badr, “the Muslims were arranging themselves in rows, when some people moved ahead of the row. “The Holy Prophet (saw) looked at them and said, ‘Remain with me, remain with me,’

“meaning they should remain behind him and not move ahead of him.” Then, there is a narration in regards to the night following the marriage of the Holy Prophet (saw) with Hazrat Safiya (ra). Although I have mentioned this before, when I briefly made mention of him, however I shall mention it again.

At night, after the Holy Prophet’s (saw) marriage with Hazrat Safiya (ra), Hazrat Abu Ayyub Ansari (ra) stood guard outside the tent with his unsheathed sword, and remained on guard for the entire night, circling all four sides of the tent.

In the morning, when the Holy Prophet (saw) saw Hazrat Abu Ayyub (ra) outside the tent, he asked him, “O Abu Ayyub, what is the matter?” He replied saying, “O Messenger (saw) of Allah, I feared this woman may harm you, “for her father, husband and the people of her nation have been killed,

“and she has only recently become a believer, “thus I stood guard the entire night for the sake of your security.” Upon this, the Holy Prophet (saw) prayed for Hazrat Abu Ayyub Ansari (ra), (ARABIC), meaning, “O Allah! Protect Abu Ayyub “just as he spent the entire night for the sake of my protection.”

Imam Suhaili states that as a result of this prayer offered by the Holy Prophet (saw), Allah Almighty protected Hazrat Abu Ayyub (ra), to the extent that the Romans used to safeguard his grave and would pray by his graveside for water, as a result of which it would rain upon them.

Hazrat Mahmood states that he heard from Hazrat `Itban bin Malik Ansari (ra) – who was among those who were present alongside the Holy Prophet (saw) in Badr – that, “I used to lead my tribe Banu Salim in prayer. “Along the way to the mosque however, there was a small stream,

“which would become difficult for me to cross when it rained. “Thus, I went to the Holy Prophet (saw) and submitted, “‘My eyesight has weakened significantly. “‘When it rains heavily the small stream between my place of residence and the rest of the people “‘becomes flooded and becomes difficult for me to cross.

“‘Thus, it is my wish O Messenger (saw) of Allah “‘that you come to my home and offer your prayers here, “‘after which I will turn my house into a mosque.’ “The Holy Prophet (saw) replied saying that he would come. “The next morning, the Holy Prophet (saw) and Hazrat Abu Bakr (ra)

“came to my home after sunrise. “Upon reaching the door, the Holy Prophet (saw) requested permission to enter. “I permitted them to enter. “When the Holy Prophet (saw) entered the home he did not sit down, rather he asked, “‘Which part of the house do you wish for me to offer prayers?’

(Since he had requested the Holy Prophet (saw) to come and offer prayers, he asked where he wished for him to offer prayers) “I pointed to a corner of the house where I wished for the Holy Prophet (saw) to offer his prayers. “The Holy Prophet (saw) stood up for prayer and said ‘Allahu Akbar’.

“We stood behind him forming a row for the prayers. “The Holy Prophet (saw) led two Rakats [units] of prayer and then offered the ‘Salam’. “When the Holy Prophet (saw) said ‘Salam’ we also said ‘Salam’. “I then requested the Holy Prophet (saw) to stay a little longer as to eat Khazeerah “which was still being prepared. “Some other residents of the area had heard that the Holy Prophet (saw) was visiting my home, “and so they came running and eventually many people had gathered in my home. “One of them said, ‘Where is Malik? I do not see him.’ “Another person replied, ‘He is a hypocrite.’

“He was asking regarding the whereabouts of another companion “and another person responded by saying, ‘he is a hypocrite “‘and has no love for Allah nor His Messenger (saw) which is why he did not come.’ “Upon hearing this, the Holy Prophet (saw) said, ‘Do not say this. Do you not see

“‘that he professes the Islamic creed of ‘La Ilaha Illallah’ [There is none worthy of worship except Allah] “‘in the hope of attaining the pleasure of God?’ “The one who said the aforementioned statement then said, “‘God and His Messenger (saw) know best’.

“He then said: ‘However, we only see him having ties and taking to the hypocrites.’ “Upon this, the Holy Prophet (saw) stated, ‘Hell has been forbidden on the one who declares “‘”there is none worthy of worship except Allah” “‘in a manner whereby they seek the pleasure of Allah.'” Hazrat Mahmud bin Rabi’ (ra) narrates:

“I mentioned this saying of the Holy Prophet (saw) to a few other people, “including Hazrat Abu Ayyub Ansari (ra), a companion of the Holy Prophet (saw). “At the time Hazrat Abu Ayyub (ra) was taking part in the battle against the Byzantine forces

“under the command of Yazid bin Mu’awiyah and he died during this battle. “Hazrat Abu Ayyub Ansari (ra) dismissed what I had stated saying: ‘By God, I cannot accept “‘that the Holy Prophet (saw) would have ever stated what you just narrated,'”

I.e. the narration that Hell would be forbidden on the one who simply declares “there is none worthy of worship except Allah.” Nonetheless, he further narrates: “I was greatly perturbed by this matter and became anxious. “I made a vow to Allah the Almighty that if He enabled me to return safely from this battle,

I would go and enquire about this matter from Hazrat Itban bin Malik (ra), “so long as he is alive when I go to visit the mosque of his tribe. “Thus I returned and entered into a state of Ihram

[sacred state in which one must enter in order to perform Umrah or Hajj] for Umrah or Hajj. “I left and [on the way] came to that part of Medina where the Banu Salim resided. “I went to Hazrat Itban (ra) who had become very frail and his vision had deteriorated.

“He was leading his people in prayer. “When he said “Salam” to indicate the end of the prayer, “I offered him the greetings of peace and introduced myself to him. “I then asked him concerning the matter. “He narrated the exact same incident he had mentioned previously to me.”

I.e. that he had indeed heard the Holy Prophet (saw) say “‘Hell would be forbidden for the one who declared ‘there is none worthy of worship except Allah.'” However, Hazrat Abu Ayyub (ra) did not accept this narration. Hazrat Mirza Bashir Ahmad Sahib (ra) has written his opinion on this matter.

In the Hadith it states: Hazrat Mirza Bashir Ahmad Sahib (ra) has quoted the entire Hadith, I shall read the translation, which will shed further light on this matter. He writes: “Mahmud bin Rabi narrates that “‘I heard from ‘Itban bin Malik that the Prophet of Allah (saw) said,

“‘Allah the Exalted has prohibited the fire of hell upon all those “‘who in full sincerity and to seek the pleasure of God Alone, “‘declare that there is none worthy of worship except Allah.'” Mahmud (ra) added, “I told the above narration to some people in a gathering “where Abu Ayyub (ra) was also present.

“Abu Ayyub (ra) denounced the narration and said, “‘By God, I cannot at all presume that the Holy Prophet (saw) might have said so.’” Hazrat Mirza Bashir Ahmad Sahib (ra) further writes: “In this Hadith, Hazrat Abu Ayyub Ansari (ra) refused to accept a narration

“on the basis of Dirayat, though it seemed authentic with reference to Riwayat.” i.e. based on the principles of Hadith related to the chain of narrators. Hazrat Abu Ayyub (ra) refused to accept the narration based upon the principles he deemed to be correct.

Hazrat Mirza Bashir Ahmad Sahib (ra) further writes: “It is quite possible “that the argumentation and rationalization of Hazrat Abu Ayyub Ansari (ra) is incorrect, “but nonetheless, this Hadith is proof of the fact that “the companions of the Holy Prophet (saw) did not blindly accept every Hadith that reached them.

“Quite the contrary, they would accept Ahadith only after a thorough investigation, “whilst utilising both the principles of Riwayat and Dirayat.” In other words, Hazrat Mirza Bashir Ahmad Sahib (ra) proves from this that the companions did not just blindly accept every Hadith, rather they would carefully ponder over it and study it.

Under the Commentary of this Hadith from Sahih Bukhari, Hazrat Syed Waliullah Shah Sahib has written: “When Hazrat Abu Ayyub (ra) heard this narration from Mahmud bin Rabi’, “he refused to accept it. “Some are of the opinion that the reason he questioned this narration

“was because he believed that simply declaring ‘there is none worthy of worship except Allah’ “will not safeguard one from the hellfire unless one also performs virtuous deeds alongside it. “This is an established Islamic principle” Indeed, this is correct, but then Shah Sahib further writes:

“…however the clause (ARABIC) clarifies the meaning of this declaration of faith. i.e. the one who declares ‘there is none worthy of worship except Allah’ with full sincerity and seeking the pleasure of Allah, “Hell has been forbidden upon such a person.” Shah Sahib further writes: “Hazrat Mahmud (ra) inquired again

“thinking that perhaps he was unable to memorise and recall some of the words correctly. “However, after investigating, “he discovered that everything mentioned in that narration was indeed correct.” He then writes: “It is inappropriate to pass judgement in relation to a person’s faith “or to call someone a hypocrite openly before others “because in this narration the Holy Prophet (saw) was displeased “by this same criticism of Ibn Dukhshum’s character. “Instead of leading to reformation, this form of criticism leads to evil and discord.” In one narration it is mentioned that when they were at Abwah, a disagreement arose between Hazrat Abdullah bin Abbas (ra) and Hazrat Miswar bin Makhramah (ra) regarding the ‘ghusal’ [washing or bathing]. Hazrat Abdullah bin Abbas (ra) stated that

A Muhrim [one who is in a state of Ihram] can wash their head, whereas Hazrat Miswar (ra) stated that a Muhrim cannot wash their head. The narrator states: “Hazrat Abdullah bin Abbas (ra) sent me to Hazrat Abu Ayyub Ansari (ra).

“I noticed that he was bathing between two wooden poles which had a covering around it. “I went to him and offered the greetings of peace. “He enquired as to who it was, and I replied: ‘I am Abdullah bin Hunain. “‘Hazrat Abdullah bin Abbas (ra) has sent me to you

“‘to enquire as to how the Holy Prophet (saw) used to wash his head when he was in a state of Ihram, “‘(because it was said that one should not wash their head in a state of Ihram).’ “Hazrat Abu Ayyub (ra) placed his hand on the cloth covering and lowered it enough

“so that I was able to see his head. (i.e. he lowered the screen that was used as a covering) “And showed me his head “and instructed the one who was pouring water over him to pour the water. “He poured water over Hazrat Abu Ayyub’s (ra) head

“and he passed both his hands over his head “and stated: ‘I have seen the Holy Prophet (saw) do this.’” i.e. to wash the head in a way that he would pass his hands over his head and then back. Hazrat Saeed bin Musayyab (ra) narrates: “On one occasion, Hazrat Abu Ayyub (ra) saw a piece of straw or something similar

“in the beard of the Holy Prophet (saw) and removed it. “He then showed the Holy Prophet (saw) [what it was]. “The Holy Prophet (saw) said: “May Allah remove from Abu Ayyub that which displeases him.”” In a different narration the Holy Prophet (saw) said: “O Abu Ayyub! May all your difficulties be removed.”

Hazrat Abu Ayyub Ansari (ra) was at frontline of Hazrat Ali’s army during the Battles of Jamal, Siffin and Nahrawan. One can gauge the level of trust Hazrat Ali (ra) had in Hazrat Abu Ayyub (ra) from the fact that

When Hazrat Ali (ra) declared Kufa to be the Capital [of the Muslim empire] and moved there, he appointed Hazrat Abu Ayyub Ansari (ra) as the Governor of Medina. He remained the Governor of Medina until 40 AH, when the Syrian army of Amir Mua’wiyah under the command of Yusr bin Abi Arta’ invaded Medina.

Owing to this Hazrat Abu Ayyub Ansari (ra) left Medina to be with Hazrat Ali (ra) in Kufa. After the demise of the Holy Prophet (saw), the companions of the Holy Prophet (saw) would be given a monthly stipend from the Khalifah. Initially Hazrat Abu Ayyub’s (ra) stipend was 4,000,

But during the Khilafat of Hazrat Ali (ra) it was increased to 20,000. Initially 8 workers were assigned to cultivate the land belonging to Hazrat Abu Ayyub (ra), but Hazrat Ali (ra) increased this to 40. Hazrat Habeeb bin Abi Thabit narrates: “Hazrat Abu Ayyub (ra) once came to Amir Mu’awiyah

“and complained about an outstanding debt. “Amir Mu’awiyah took no notice of what pleased Hazrat Abu Ayyub (ra) “but instead turned his attention to what displeased him. (i.e. he overlooked Hazrat Abu Ayyub’s (ra) predicament and instead turned his attention to what had displeased him). “Upon this Hazrat Abu Ayyub Ansari (ra) said:

“‘I heard the Holy Prophet (saw) say: “later on, you will see a change in priorities”” (meaning that priorities will change). “Amir Mu’awiyah stated: “‘What did the Holy Prophet (saw) command you to do in such circumstances?’ “Hazrat Abu Ayyub (ra) replied: “‘The Holy Prophet (saw) instructed us to demonstrate patience,’

I.e. when the priorities change and their requests are not heard, then they ought to demonstrate patience. “Amir Mu’awiyah said: ‘Then you ought to show patience. “‘If the Holy Prophet (saw) has instructed to demonstrate patience, then you should be patient.’ “Hazrat Abu Ayyub (ra) then stated:

“‘By Allah! I will never make any request from you in the future.’ “Hazrat Abu Ayyub (ra) then moved to Basra and stayed with Hazrat Ibn Abbas (ra). “Hazrat Ibn Abbas (ra) emptied his house for him and said to him: “‘Most certainly I will extend the same hospitality to you

“‘as you extended to the Holy Prophet (saw).’ “Hazrat Ibn Abbas (ra) instructed his family to leave and said to Hazrat Abu Ayyub: “‘Whatever is in the house belongs to you.’ “He also gave him 40,000 dirhams and 20 servants.” He made other arrangements for himself

And not only gave him 40,000 dirhams, but also 20 servants. In the commentary of the verse Hazrat Musleh Maud (ra) has stated: “People have erred greatly in their understanding of the verse: “(ARABIC). “From this they infer that whenever they are faced with a difficulty in the way of Allah, “they immediately say that this is akin to ruining oneself with one’s own hands.

“They claim that since Allah the Almighty Himself has stated: “‘and cast not yourselves into ruin with your own hands,’ “therefore they are unable to partake in such matters. “However, this verse does not mean that “whenever a Muslim is faced with a trial [from Allah the Almighty]

“whereby his life is under threat, he ought to run away from it and show cowardice. “In actuality the meaning of this verse is that when there is war against the enemy, “one ought to readily spend one’s wealth in this cause.

“If one does not spend their wealth, it will be akin to ruining oneself with their own hands. “A narration is found in the Ahadith in which Hazrat Abu Ayyub Ansari (ra) said “when he had gone to conquer Constantinople: “‘this verse was revealed regarding us, the Ansar.’

“He then further stated: ‘Initially we would spend our wealth in the way of God Almighty. “‘But then when God Almighty established His religion “‘and honoured it by granting Muslims victory: “‘(ARABIC) “‘we said that it would be better if we safeguard our wealth and save it.

“‘At that time, this verse was revealed that one should not hold back “‘in spending in the way of Allah Almighty “‘for if one does that then it will be akin to casting oneself to ruin. “‘Therefore, you ought not to accumulate wealth, “‘rather spend it in the way of Allah the Almighty,

“‘otherwise your lives will go in vain and the enemy will overcome you “‘and you will be completely destroyed.’ “After Hazrat Ali (ra), when the era of Ameer Muawiyah’s rule started, “Uqbah bin Amir Juhani was appointed by him as the governor of Syria. “During Hazrat Uqbah’s rule as governor,

“Hazrat Abu Ayyub (ra) twice had the opportunity to travel to Syria. “The first time was for the purpose of recording a hadith ‘as he had come to know that Hazrat Uqbah used to relate a particular hadith. “Hazrat Abu Ayyub (ra) endured the hardship of travels in his advanced years for just one hadith.

“The second time he travelled to Syria “was with the intention to take part in the battle against the Byzantines. “When Marwan was serving as the governor of Medina, “he once that saw that someone had placed his face on the grave of the Holy Prophet (saw).

“Upon this Marwan observed, “Do you know what you are doing? “This is Shirk for you are prostrating before it.” “When Marwan came a little closer, “he saw that it was Hazrat Abu Ayyub Ansari (ra) and he replied, ““I have to come to visit the Holy Prophet (saw) and not these stones.”

“Abu Abdur Rahman Hubli narrates that they were travelling by sea “and Abdullah bin Qais Fazari was appointed as their Amir “and Hazrat Abu Ayyub Ansari (ra) was also with them. “When Hazrat Abu Ayyub Ansari (ra) walked past the individual “who was responsible for distributing the spoils of battle…”

To clarify the aforementioned incident is that what he meant by this was that he had prostrated out of his deep love for the Holy Prophet (saw) and he was not prostrating to the stones. He was not committing any shirk, rather it was an expression of his love

And even whilst doing this he had the belief in the oneness of God and there was no aspect of Shirk. Abu Abdur Rahman Hubli narrates that they were travelling by sea and Abdullah bin Qais Fazari was appointed as their Amir and Hazrat Abu Ayyub Ansari (ra) was also with them.

When Hazrat Abu Ayyub Ansari walked past the individual who was responsible for distributing the spoils of battle and was overseeing the prisoners, he noticed that a lady was crying. Upon enquiring what had happened to her, he was informed by the people that the lady and her son had been separated.

The narrator of the tradition states that Hazrat Abu Ayyub Ansari (ra) took hold of the child’s hand and placed it in the hand of his mother. Subsequently, the individual who was appointed to distribute the spoils of battle went to Abdullah bin Qais and informed him of what had just happened.

Abdullah bin Qais called for Hazrat Abu Ayyub Ansari (ra) and asked why he acted in this manner. Hazrat Abu Ayyub Ansari (ra) replied, “I heard the Messenger (saw) of Allah say: “‘one who causes a mother and her son to be distanced from one another,

“‘Allah the Almighty will cause such a person to be distanced from his loved ones “‘on the Day of Judgment.'” Hence, there is an important lesson for those people who separate the children from their mothers. Islam shows great compassion in such matters,

However those who level allegations against Islam, they ought to look at their own actions. Recently, it was reported that the migrants who had arrived in the USA were separated from one another and the children were also separated from their mothers.

In some cases, the children could not even recognise their mothers after some time. In any case, Islam’s teaching are so detailed that it even states that a child should not be separated from its mother and not to cause them distress on account of this. Hazrat Mursad bin Abdillah (ra) narrates,

“When Hazrat Abu Ayyub Ansari (ra) came to us to take part in Jihad, “Hazrat Uqbah bin Amir was the governor of Syria at the time. “One day, he offered the Maghrib prayers slightly later than its prescribed time. “Upon this, Hazrat Abu Ayyub Ansari (ra) went to him and said,

“‘O Uqbah, what kind of prayer is this?’ “Hazrat Uqbah (ra) replied that he has preoccupied in something. “Upon this, Hazrat Abu Ayyub (ra) replied, “‘I swear by Allah, my only intention in saying this “‘is so that people do not think that you saw the Messenger (saw) of Allah doing this.

“‘Have you not heard the Messenger (saw) of Allah say, “‘“My Ummah will remain established on virtue – “‘”or perhaps he said that it will established on its Fitrah [pure disposition] – “‘”for as long as it does not delay offering the Maghrib prayer “‘”to the extent that the stars begin to shine.”‘”

Thus, one ought to offer the Maghrib prayer in the earlier part of its prescribed time. Abu Wasil narrates, “I once met Hazrat Abu Ayyub Ansari (ra) and shook his hand “and noticing that my nails were very long he said “that the Holy Prophet (saw) once stated,

“‘There are some among you who ask about heavenly matters “‘and yet their nails are so long like the claws of a pigeon “‘that impurity and filth begins to gather in it.'” In other words, they would ask highly intellectual question and yet their condition was such that their nails were so long.

Since filth begins to gather in them, therefore one should cut their nails. According to Musnad Ahmad bin Hanbal, Hazrat Abu Ayyub’s (ra) had such a lofty status that the companions would seek solution to various matters from him.

Hazrat Ibn Abbas, Ibn Umar, Baraa bin Aazib, Anas bin Malik, Abu Umamah, Zaid bin Khalid Juhani, Miqdam bin Mahdi, Karib, Jabir bin Sumrah, Abdullah bin Yazid Khatmy, etc., who had all directly received training from the Holy Prophet (saw), would benefit from the knowledge of Hazrat Abu Ayyub (ra).

Similarly, among the Tabieen [those who had met the companions] which included prominent individuals like Saeed bin Musayyab, Urwah bin Zubair, Salim bin Abdillah, Atta bin Yassar, Atta bin Yazid Laithi, Abu Salama, and Abdur Rahman bin Abi Laila, etc., all held Hazrat Abu Ayyub (ra) in high esteem.

It has been related from Hazrat Abu Ayyub Ansari (ra) that he left to take part in Jihad during the rule of Amir Muawiyah. He states, “I became severally ill and told my fellow companions that if I pass away, “then carry me until you are stood in your rows to the fight enemy

“and bury me in the ground below you. “I shall share a hadith with you which I heard from the Messenger (saw) of Allah. “If my demise was not imminent, I would never have related it. “I heard the Messneger (saw) of Allah say, “‘Whoever dies in a state

“whereby they never committed any Shirk [associating partners with Allah], “they shall enter paradise.'” In another narration it states that nearer to the time of his demise, Hazrat Abu Ayyub Ansari (ra) stated, “I have kept hidden something from you which I had heard from the Messenger (saw) of Allah.

“The Messenger (saw) of Allah stated, ‘If you did not commit sin, “‘then Allah the Most Exalted would have brought about a people who would have committed sin “‘and Allah would then grant them His forgiveness.'” In other words, this is the extent to which Allah Almighty manifests His attribute of mercy and forgiveness.

The narrator, Muhammad relates that Hazrat Abu Ayyub Ansari (ra) took part in the Battle of Badr and was never absent from any of the battles in which the Muslims fought, except if he were engaged in another battle that was occurring at the same time.

In other words, if two battles were taking place at one time, he would certainly be present in one of them. It was only one year that he did not take part in battle because the commander who was appointed over the army was very young

And so that year he sat out from taking part in any battle. After that year, he would always express his regret by saying, “What concern was it of mine as to who was appointed over me. “What concern was it of mine as to who was appointed over me.

“What concern was it of mine as to who was appointed over me.” He repeated this three times. It is narrated the youth who was appointed to take command of the army was Abdul Malik bin Marwan. The narrator further states that Hazrat Abu Ayyub (ra) fell ill

And at the time Yazid bin Muawiyah was the commander of the army. He came to visit Hazrat Abu Ayyub Ansari (ra) and asked if there was anything he required. Hazrat Abu Ayyub Ansari (ra) replied, “My only desire is that if I pass away,

“then carry me to the land of the enemy as far as you possible can. “When you can no longer carry me, then bury there and return.” When Hazrat Abu Ayyub Ansari (ra) passed away, he placed him on a mount and as far it was possible for him,

He took him into the enemy’s land and buried him and returned. The narrator relates that Hazrat Abu Ayyub Ansari (ra) used to say that God Almighty stated: “(ARABIC) ‘Go forth, light and heavy’ and I find myself both light and heavy.” It is mentioned in a narration of a resident of Mecca that

When Yazid bin Mu’awiyah went to Hazrat Abu Ayyub Ansari (ra), he told him to convey his ‘Salam’ and farewell to the people and that they should take him as far as they can go. Yazid therefore informed the people of everything Hazrat Abu Ayyub Ansari (ra) had said to him.

The people accepted this and carried his body as far as they possibly could. Even after the demise of the Holy Prophet (saw), Hazrat Abu Ayyub Ansari (ra) continued to perform Jihad up until his demise in Constantinople. It is mentioned in a narration that in 52 AH,

Yazid bin Mu’awiyah fought in the battle of Constantinople during the rule of his father Amir Mu’awiyah and in the same year Hazrat Abu Ayyub Ansari (ra) passed away. Yazid bin Mu’waiyah led his funeral prayer and his grave is by a fortress in Constantinople.

The narrator states that he learnt that the Romans protect his grave and maintain it, and through him they seek water during the days of drought. According to a narration, during the rule of Amir Mu’awiyah, Hazrat Abu Ayyub Ansari (ra) fought in the battle against the Byzantine government under the command of Yazid.

He passed away and was buried near the city of Constantinople in 50 AH or 51 AH. According to another narration, Yazid ordered his cavalry to run back and forth over the grave of Hazrat Abu Ayyub Ansari (ra) until there remained no sign of it.

It is also mentioned that the night Hazrat Abu Ayyub Ansari (ra) was buried, the next morning the Romans enquired of the Muslims as to what they were doing at night. The Muslims replied by saying, “Hazrat Abu Ayyub Ansari (ra) was among the revered companions of the Holy Prophet (saw)

“and had accepted Islam before any of us. “We buried him as you can see. “By God, if his grave is dug up, then as long as we have authority, “your bell shall not ring in the Arab lands.” Mujahid states that whenever a drought would befall them,

They would move some dirt off the grave of [Hazrat Abu Ayyub Ansari (ra)] and rain would begin to fall. This narration has been recorded, but Allah knows best how accurate it is. Hazrat Abu Ayyub Ansari (ra) passed away during the battle of Constantinople in 50 AH, 51 AH or 52 AH.

The majority are of the opinion that it was in 52 AH. The grave of Hazrat Abu Ayyub Ansari (ra) is in the city of Istanbul, Turkey. The grave is in a terrace, which is closed off by a brass grid door.

Many people in Turkey visit it for the purpose of seeking comfort and peace. Now the mention of Badri companions has come to an end, but I shall mention the accounts of the four Khulafah, God willing. There has been brief mention of some of them, but I shall mention them in detail.

Similarly, in the beginning, some companions were mentioned briefly, so if further information about them is obtained, I shall also narrate that as well and when their details are compiled, they can be added to it, but they’re only a few. Now I wish to mention some deceased members who passed away recently,

And I shall also lead their funeral prayers after the [Friday] prayer. The first is Abdul Hayy Mandal Sahib, a Mu’allim [teacher] in India. He passed away at the age of 53 on 25th September 2020 due to a heart attack. To Allah do we belong and to Him shall we return.

After conducting his own research, he accepted Ahmadiyyat in 1999. After graduating from Jami‘atul Mubashirin in 2003, he continued to serve the Community with great effort, sincerity and passion right up till his demise. So in this regard, his service spanned over 17 years. He was extremely sincere, obedient, regular in offering his prayers,

And a Mu’allim who had great love for the Community. He is survived by his wife, two sons and two daughters. May Allah Almighty grant forgiveness and mercy to the deceased and grant comfort and solace to his wife and children. The next funeral is of Sirajul Islam Sahib,

A Mu’allim of Murshadabad in the district of Bengal. He passed away on 14th October 2020 at the age of 60. To Allah do we belong and to Him shall we return. In 2002, Mu’allim Sahib acquired 6 months of training at Jami‘atul Mubashirin in Qadian and continued serving as a part-time Mu’allim until 2020.

So in this regard, he served for 18 years. He was extremely sincere, pious, obedient, regular in fasting and offering his prayers, and a hard-working Mu’allim who had love for the Community. He is survived by his wife and three daughters. The two elder daughters are married and the third is still in education.

May Allah Almighty grant forgiveness and mercy to the deceased. May He grant patience and forbearance to those he leaves behind and enable them to uphold his good deeds. The third funeral is of Shahid Ahmad Khan Pasha Sahib, the maternal grandson of the Promised Messiah (as),

Who is also the paternal grandson of Hazrat Nawab Hasan Khan Sahib. He was the son of Hazrat Nawab Amatul Hafeez Begum Sahiba and Hazrat Nawab Abdullah Khan Sahib. He passed away in hospital on 26th October at the age of 85. To Allah do we belong and to Him shall we return.

By the grace of Allah he was a Musi. Shahid Ahmad Khan Pasha Sahib married twice. His first marriage was to Amatul Shakoor Sahiba, who is the daughter of Hazrat Khalifatul Masih III (rh) in 1962. His Nikah was led by Maulana Jalaluddin Shams Sahib

Due to an illness of Hazrat Musleh Maud (ra) at the time. He has five children from the first marriage – two sons and three daughters. His second marriage was in 1977 to Sameena Saeed Sahiba, daughter of Saeed Sahib. He has one son from her, who currently resides in the US.

Although he did not serve in any official capacity, he did have the blessed opportunity to travel with Hazrat Khalifatul Masih III (rh) on his tours abroad, where he had the chance to render his services. Another excellent quality, regarding which his wife wrote,

Is that he took great care of the poor and would pay for the needs of the poor. In fact, he even gave a house away which he had constructed. He would regularly help the poor. May Allah Almighty grant him forgiveness and mercy

And enable his children to remain attached to the Community and to Khilafat. The next funeral is of Syed Masood Ahmad Shah Sahib of Sheffield, UK; who passed away on 8th September due to a heart attack. To Allah do we belong and to Him do we return.

The first time Ahmadiyyat was introduced to his family was through his father, Hazrat Syed Nazim Husain Sahib (ra) who in 1902, took the oath of allegiance at the hand of the Promised Messiah (as) having travelled to Qadian at the age of 20.

Syed Masood Shah Sahib took permanent residence in Sheffield after moving to the UK. After the Community was established in Sheffield, his house became the first Namaz centre and he served as the Sadr of the Community there until 1970. From 1997 up till his last breath he served as the Ziafat [hospitality] Secretary.

He was good-natured, hospitable, noble, full of passion to serve, compassionate to the poor, and a pious, sincere human being. He had unbounded love for Khilafat. His daughter, Dr Ayesha Sahiba says, “He would always strive for us to develop a bond with the Community, and Khilafat in particular,

“and he would advise us to go meet the Khalifa after every six months.” May Allah Almighty grant his daughter and his wife patience and forbearance. May Allah grant forgiveness and mercy to Shah Sahib, and may Allah Almighty enable his daughter and his wife to uphold and continue his good 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 w o rshipped 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.

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