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. Allah the Exalted says in the Holy Qur’an: [Arabic, Holy Qur’an 3:173] “As to those who answered the call of Allah and the Messenger after they had received an injury
“- such of them as do good and act righteously shall have a great reward.” In relation to the accounts of the companions, some details of the accounts in the life of Hazrat Zubair (ra) were left and I will narrate them today.
While mentioning the verse I have just recited, Hazrat ‘Aisha (ra) said to her nephew ‘Urwah, “O my nephew! Your forefathers Zubair (ra) and Abu Bakr (ra) “were among the companions referred to in this verse. “When the Holy Prophet (saw) was injured during the Battle of Uhud and the idolaters retreated,
“he feared that they may come back and attack again. “Hence, the Holy Prophet (saw) asked, “‘Who will go and follow them?’ Seventy companions from among them became ready to go immediately.” The narrator says that Abu Bakr (ra) and Zubair (ra) were also among them. This narration is from Sahih Bukhari;
Both, Hazrat Abu Bakr (ra) as well as Hazrat Zubair (ra) were among the injured. This narration in Sahih Muslim is as follows: Hisham narrates from his father: “Hazrat ‘Aisha said to me, “‘Your forefathers were among those companions “‘who responded to the call of Allah and His Messenger (saw) despite being injured.'”
Hazrat Ali (ra) narrates: “I have heard the Holy Prophet (saw) himself say that, “‘Talha and Zubair will be my neighbours in Paradise.’” Hazrat Sa‘eed bin Jubair (ra) narrates that the status of Hazrat Abu Bakr, Hazrat ‘Umar, Hazrat ‘Usman, Hazrat Ali, Hazrat Talha, Hazrat Zubair, Hazrat Sa‘d, Hazrat ‘Abdur Rahaman
And Hazrat Sa‘eed bin Zaid was such that they used to fight ahead of the Holy Prophet (saw) on the battlefield and would stand [immediately] behind him in prayer. Hazrat Abdur-Rahman bin Akhnas (ra) relates that he was in the mosque, when an individual spoke about Hazrat Ali in a disrespectful manner.
Upon this, Hazrat Sa’eed bin Zaid stood up and said: “I bear witness that I have most certainly heard the Holy Prophet (saw) say “that ten individuals will certainly enter paradise. “The Holy Prophet (saw) himself will enter paradise, “Hazrat Abu Bakr (ra) will enter paradise, Hazrat Umar (ra) will enter paradise,
“Hazrat Uthman (ra) will enter paradise, Hazrat ‘Ali (ra) will enter paradise, “and so too will Hazrat Talha (ra), Hazrat Zubair (ra) bin Awam, “Hazrat Sa’d (ra) bin Malik, and Hazrat Abdur Rahman (ra) bin Auf, “and if I wish, I could name the tenth individual as well.”
The narrator says that the people enquired about the identity of the tenth individual. Hazrat Sa’eed bin Zaid remained silent for a short while. The narrator says that some people enquired again as to who the tenth individual was, upon this, he said: “Sa’eed bin Zaid”, i.e. he himself.
I believe this has already been mentioned in relation to Hazrat Talha (ra). Mentioning the names of the scribes of the Holy Qur’an, Hazrat Khalifatul Masih II (ra) says: “As soon as a revelation was received by the Holy Prophet (saw) “it was recorded in writing from his dictation.
“A number of persons are known to have been assigned by the Holy Prophet (saw) “for this purpose. “Of these the names of the following fifteen have been mentioned in historical accounts; “Zaid bin Thabit, Ubayy bin Ka’b, Abdullah bin Sa’d bin Abi Sara,
“Zubair bin Awam, Khalid bin Sa’eed bin Aas, Hiban bin Sa’eed al-Aas, “Hanzla bin Rabi’ al-Asadi, Muayqib bin Abi Fatima, ‘Abdullah bin Arqam az-Zuhri, “Sharahbeel bin Hasana, ‘Abdullah bin Rawaha, “Hazrat Abu Bakr, Hazrat ‘Umar, Hazrat ‘Uthman and Hazrat ‘Ali. “Whenever the Holy Prophet (saw) received a revelation,
“he would send for one of these persons “and dictate to him the text of the revelation he had received.” Hazrat Anas bin Malik relates that the Holy Prophet (saw) permitted Hazrat Zubair bin ‘Awam (ra) to a wear a silk shirt during one battle as he was suffering from pruritus.
When the Holy Prophet (saw) distributed the properties in Medina, he allotted a large portion of land to Hazrat Zubair (ra). The Holy Prophet (saw) also gave him a date orchard. With regards to the Holy Prophet (saw) granting land to Hazrat Zubair, Hazrat Khalifatul Masih II (ra) says:
“The Holy Prophet (saw) bestowed a large piece of land belonging to the state to Hazrat Zubair, “in which his horse could run until its last breath.” In other words, it could run as far as it was able to. This marking included from where Hazrat Zubair’s horse stopped,
After which he threw his whip in the air with full force. Thereupon, the Holy Prophet (saw) decided that he would not only be given the land where his horse had stopped, but the area where his whip landed would also be granted to him.
Hazrat Khalifatul Masih II (ra) writes: “The horses in our country can run for miles as well, “but Arab horses can run even faster. “If we estimate that it can run up to four or five miles [before stopping], “the land that was granted to him was approximately 20,000 acres.”
Imam Abu Yusuf writes in his book ‘Kitabul Kharaj’ that the Holy Prophet (saw) allocated a portion of land for Hazrat Zubair (ra) which contained date-palms. This excerpt from Imam Abu Yusuf’s writings was also cited by Hazrat Khalifatul Masih II (ra). He writes, ‘The land he was given had date-palms
‘and at one point, this belonged to the Jewish tribe Banu Nadir, ‘and this was a village recognised as Juruf (Juruf is the name of a place situated three miles from Madinah in the direction of Syria). ‘This was a traditional village. ‘When we place this account alongside the other narrations,
‘it can be concluded that at the time, ‘the Holy Prophet (saw) gave the upper part of the land to Hazrat Zubair (ra) (i.e. where there is mention of the horse running, ‘and this equated to approximately 15,000 or 20,000 acres), ‘this was given to him at a time
‘when he was already the owner of a village which contained date-palms. ‘Urwah bin Zubair relates that Marwan bin Hakam said ‘that the year in which there was an outbreak of a disease which caused [severe] nosebleeds, ‘Hazrat Uthman bin Affan (ra) also suffered greatly from this,
‘to the extent that it prevented him from performing the Hajj ‘and he even wrote down his will. ‘In that moment, one of the Quraish approached him and said, ”elect someone as the Caliph (i.e. due to the dire circumstances)’.
‘He asked, ‘Is it the people who have asked this?’, to which he replied in the affirmative. ‘Hazrat Uthman (ra) asked who they wish to be appointed as the Caliph, ‘but to this he remained silent. ‘Then another person came; who the narrator says that he believes was Harith,
‘and he also asked him to appoint a Caliph. ‘Hazrat Uthman (ra) asked, ‘Is this what the people are asking?’, to which he replied, ‘yes’. ‘Hazrat Uthman (ra) asked ‘Who should be the Caliph?’, to which the man remained silent. ‘Hazrat Uthman (ra) then said, ‘Perhaps they desire to elect Hazrat Zubair (ra).’
‘The man replied, ‘yes’. ‘Hazrat Uthman (ra) then said, ‘By Him in Whose Hands is my life, ”as far as I know, he is the best among them, ‘(i.e. referring to Hazrat Zubair (ra)), and was dearest to the Holy Prophet (saw).’ Hazrat Zubair (ra) relates
That once he had a dispute in the presence of the Holy Prophet (saw) with an Ansari companion who had taken part in the battle of Badr, in regards to the tributary they both used to irrigate their fields. Whilst resolving the matter, the Holy Prophet (saw) stated,
‘Zubair, water your field and leave the rest of the water for your neighbour.’ The Ansari companion was displeased with this response and said, ‘O Messenger (saw) of Allah, you have issued this verdict only because he is your cousin.’ Upon hearing this, the blessed countenance of the Holy Prophet (saw) changed
And he said to Hazrat Zubair (ra), ‘Control the flow of water so it only irrigates up to your boundary edge [of the land].’ Hence, the Holy Prophet (saw) granted Hazrat Zubair (ra) his full rights, whereas previously, the advice of the Holy Prophet (saw) was such
That it allowed for both Hazrat Zubair (ra) and the Ansari companion to derive benefit. However, when the Ansari expressed his discontentment at the decision of the Holy Prophet (saw), he then issued the verdict according to what was the actual due right of Hazrat Zubair (ra).
Hazrat Zubair relates, ‘By God, my impression is that ‘the following verse of the Holy Qur’an was revealed with regards to this incident: ‘But no, by thy Lord, they are not believers until they make thee judge ‘in all that is in dispute between them and then find not in their hearts any demur ‘concerning that which thou decidest and submit with full submission.” Hazrat Zubair (ra) narrates that when the following verse was revealed: ‘Then surely on the Day of Resurrection you will dispute with one another before your Lord.’ he asked, ‘O Messenger (saw) of Allah, does this refer to our worldly disputes?’, ‘to which the Holy Prophet (saw) answered, ‘yes’. Then, when the verse ‘Then, on that day you shall be called to account about the worldly favours’ was revealed, Hazrat Zubair (ra) asked the Holy Prophet (saw), ‘Which bounties shall we called to account for when we only possess water and dates?’ The Holy Prophet (saw) replied, ‘Beware, the era of bounties and wealth is well-nigh.
‘Today there may be this restraint, but God-willing, the time of abundance is to come.’ Hafs bin Khalid says that the noble man who related this Hadith would travel to us from Mosul. Mosul is a well-known city of Syria, and was of great importance
Among the Islamic territories and cities in that time due to its large population and vast area. Many people would visit there. It is situated near Nineveh, 222 miles from the edge of the Tigris river in Baghdad. This is what is written in the lexicon in regards to this city.
In any case the narrator says that he [i.e. the noble gentleman] would travel to us from Mosul. He continues, “I have accompanied Hazrat Zubair (ra) bin Awam on a number of journeys. “On one occasion, when we were in a desert he needed to wash himself,
“so he asked me to form a cover around him. “I therefore formed a covering around him using a cloth as he washed himself. “Unintentionally my gaze fell upon his body “and I saw that his entire body, including his head, was completely covered in sword wounds.
“I said to him, ‘By God, up till now, “‘I have never seen such scars on a body left by sword-wounds as I have seen upon your body.’ “He responded by asking, ‘You have seen the scars on my body?’, “and then said, ‘By God, all these scars were received
“‘whilst fighting in the way of Allah alongside the Holy Prophet (saw).’ Hazrat Uthman (ra), Hazrat Miqdad (ra), Hazrat Abdullah bin Mas‘ud (ra) and Hazrat Abdur Rahman bin Auf (ra) had all instructed that as part of their will Hazrat Zubair (ra) ought to look after their wealth [after their passing].
In accordance with this he safeguarded their wealth and would spend his own wealth on their children. As he was blessed with an abundance [of wealth], he would not spend their money on their children, but instead he would spend from his own pocket, so that their heirs could make use of their own wealth.
[This shows] he had no greed at all for any wealth. It is mentioned with regards to Hazrat Zubair (ra) that he had 1,000 servants who would offer the kharaj to him, i.e. the produce of his lands.
However, he would not take any of it for himself, but instead he would give it all away as charity. Muti’ bin Aswad relates, ‘I heard Hazrat Umar (ra) say ‘that Hazrat Zubair (ra) is one of the pillars that assists the faith.’ Hazrat Abdullah bin Zubair (ra) narrates,
‘When Hazrat Zubair (ra) was standing on the day of the Battle of the Camel, ‘he called me and I stood beside him. ‘He then said, “O my dear son, either the oppressors shall be killed, or the oppressed. ‘”It seems as though I shall be killed in a state of being oppressed.
‘”My greatest worry is regarding my debt. ‘”Do you think there shall remain any money left over from my debt?” ‘Then he said, ‘my son, repay my debts by selling my wealth. ”I pledge a third of my wealth; if, after repaying my debts, there is any wealth remaining,
”then a third of it is for your children’ (he pledged whatever remained for his children).’ Hisham said that the sons of Hazrat Abdullah bin Zubair (ra) were the same age as Hazrat Zubair’s (ra) sons Khubaib and Abaad. Meaning Abdullah’s sons were the same age as Hazrat Zubair’s (ra) sons,
I.e. his [Hazrat Abdullah’s (ra)] sons were of similar age to his own brothers. At that time, Hazrat Abdullah bin Zubair (ra) had nine daughters. Hazrat Abdullah bin Zubair (ra) relates that Hazrat Zubair (ra) began stating his will regarding the debts he owed saying,
‘O my son, if you are unable to repay any portion of my debt, then seek help from my ‘Master.’ Abdullah bin Zubair (ra) states that he did not understand he meant by ‘master,’ and so he asked him, ‘who is your master?’ Hazrat Zubair (ra) replied, ‘it is Allah.’
Hazrat Abdullah bin Zubair (ra) states that whenever he faced difficulty in repaying his father’s debts, he would say ‘O Zubair’s Master, repay his debt.’ Accordingly, the debt would be paid off, meaning Allah Almighty would establish means for the repayment of this debt.
Whatever property had been left behind would prove sufficient in repaying the debt. When Hazrat Zubair (ra) was martyred, he had no wealth to his name except a few plots of land which included Ghabah. He had 11 properties in Madinah, two properties in Basra, one in Kufa and one in Egypt.
The manner in which Hazrat Zubair (ra) came into debt was that people used to bring their wealth to give him as a trust, but instead Hazrat Zubair (ra) would consider it a loan, saying he feared the possibility of the wealth being wasted.
He wouldn’t take the wealth as a trust but said he would take it as a loan and would thus spend from it as well. Furthermore, the wealth would remain safe from any potential danger, hence he would tell them that he was taking it as a loan and would repay it.
In any case, Hazrat Zubair (ra) never became affluent in terms of accumulating wealth or generating revenue, nor from his other financial endeavours. However, he would participate in battles alongside the Holy Prophet (saw), Hazrat Abu Bakr (ra), Hazrat Umar (ra), and Hazrat Uthman (ra).
He always participated in Jihad, but he was not from among those who accumulated surplus wealth. Hazrat Abdullah bin Zubair (ra) relates that when he calculated his father’s debt, it amounted to 2.2 million. Hazrat Hakeem bin Hizam (ra) once met Hazrat Abdullah bin Zubair (ra) and asked,
‘O my nephew, how much debt does my brother have?’ Hazrat Abdullah bin Zubair (ra) concealed the actual amount and said 100,000. Hazrat Hakeem bin Hizam (ra) said, ‘by God, I do not think you have enough wealth to repay this.’ (According to the apparent wealth he had). Then Hazrat Abdullah bin Zubair (ra) said,
‘If I were to tell you that the debt is in fact 2.2 million, what would you say?’ To this he replied, ‘I do not think you could bear such a debt – it will be difficult to repay. ‘If you are unable to repay it then come to me for help.’
Meaning that he was willing to help him repay the debt. Hazrat Zubair (ra) had purchased [land in] Ghabah for 170,000; Hazrat Abdullah bin Zubair (ra) sold it for 1.6 million. He then announced that if anyone was owed an amount by Hazrat Zubair (ra), they should meet him in Ghabah.
Upon selling the land in Ghabah for 1.6 million, he announced that if anyone was owed a debt they should come to Ghabah to collect it. Hazrat Abdullah bin Ja`far (ra) was owed 400,000 by Hazrat Zubair (ra); he said to Hazrat Abdullah bin Zubair (ra), ‘If you like I can pardon this debt,
‘or if you like, you can include this amongst the debts you owe, ‘on the condition that you will repay it later.’ Hazrat Abdullah bin Zubair (ra) refused this offer. Then, Hazrat Abdullah bin Ja`far (ra) said that he should be given a piece of the land.
Hazrat Abdullah bin Zubair (ra) said, ‘your portion will be from here to here,’ and sold that portion of the land to Hazrat Abdullah bin Ja`far (ra) as a repayment of the debt. Subsequently, there were four and a half portions of the land remaining. Hazrat Abdullah bin Zubair (ra) went to Hazrat Mu`awiyah (ra)
(this is an incident from his time). Amr bin Uthman, Munzir bin Zubair and Ibn Zam`ah were also present there. Hazrat Mu`awiyah (ra) asked what the price of the land in Ghabah was. Hazrat Ibn Zubair (ra) informed him that each portion was worth 100,000.
Then Hazrat Mu`awiyah (ra) asked how many portions of the land remained. He informed him that there were four and a half portions remaining. Munzir bin Zubair said that he would purchase one portion for 100,000. Amr bin Uthman said that he would purchase one portion for 100,000
And Ibn Zam`ah also said that he would purchase one portion for 100,000. Then, Hazrat Mu`awiyah (ra) asked how many portions remained, to which Hazrat Abdullah bin Zubair (ra) replied that one and a half portion remained. Hazrat Mu`awiyah (ra) said that he would purchase that portion for 150,000.
Thus, the land which remained in Ghabah was also sold. Abdullah bin Ja`far later sold his portion to Hazrat Mu`awiyah for 600,000. Thus, just as Hazrat Zubair (ra) had said, Allah Almighty would create means for debt to be cleared, some of his property was sold and the debt was repaid.
When Hazrat Abdullah bin Zubair (ra) had completely repaid the debt of Hazrat Zubair (ra), his progeny asked for their inheritance to be given to them, [saying] now that the debt had been repaid, they wanted their share of inheritance. Hazrat Abdullah bin Zubair (ra) said, ‘No.
‘By God, I will not distribute it among you ‘until I have made an announcement on the day of Hajj for four years’, meaning he would make an announcement on the occasion of Hajj for four years that anyone who was owed a debt by Hazrat Zubair (ra) should come to him
So that they may repay it. Thus, he made this announcement at Hajj for four years; when four years had passed, he distributed the inheritance among the progeny of Hazrat Zubair (ra). Hazrat Zubair (ra) had four wives; he had divided one eighth
I.e. the portion allotted to one’s wife [from the inheritance] into four parts. Thus, each wife received 1.1 million (when the remaining property was distributed, each wife received 1.1 million). According to one narration, his total wealth amounted to 35,200,000. Sufyan bin Uyaynah narrates
That the inheritance of Hazrat Zubair (ra) which was distributed was 40 million. Hisham bin Urwah narrates on the account of his father that the total amount left behind by Hazrat Zubair (ra) was equivalent to 51 or 52 million. Similarly, Urwah relates that Hazrat Zubair (ra) owned land in Egypt, in Alexandria.
He also owned land in Kufa and some houses in Basra. He received an income from his properties in Medina. Nonetheless, after all his debt was cleared, the remaining wealth was distributed amongst his heirs. Mutarraf states: “On one occasion we said to Hazrat Zubair (ra):
“‘O Abu Abdillah! With what purpose have you come here now? “‘You have allowed one Khalifa to be harmed to the extent that he was martyred “‘and now you seek retribution.’ “Hazrat Zubair (ra) replied: “‘In the era of the Holy Prophet (saw), Hazrat Abu Bakr (ra), Hazrat Umar (ra),
“‘and Hazrat Uthman Ghani (ra), we would recite the following verse of the Holy Qur’an: Meaning: “And beware of an affliction which will not smite exclusively those among you “who have done wrong,” but instead this affliction will be commonplace. “‘Yet we never thought that we would be the ones on whom this verse would be fulfilled as well, “‘to the extent that the trial that has befallen us transpired.'”
Whilst mentioning the conditions in which Hazrat Ali (ra) was elected as the Khalifa, Hazrat Musleh Maud (ra) states: “When Hazrat Uthman (ra) was martyred, “seeing that the discord among Muslims was growing, the companions present in Medina “went to Hazrat Ali (ra) and insisted that he ought to take the bai’at of the people.
“At the same time, some from among the rebels also went to Hazrat Ali (ra) “and said that the Islamic government was close to being divided. “They stated that he ought to take the bai’at of the people, “so that the state of fear can be vanquished and peace can be restored.
“Thus, the people urged Hazrat Ali (ra) to take the bai’at “and having refused on a number of occasions, he accepted this responsibility “and began taking the bai’at of the people. “At the time, some prominent companions were outside of Medina. “Some were forced to take the bai’at.
“In this regard we find mention that Hakeem bin Jabla and Malik bin Ashtar were sent “along with a few men brandishing their swords “in order to compel Hazrat Talha (ra) and Hazrat Zubair (ra) to take the bai’at, “i.e. they stood around them with their swords drawn
“and told them to accept Hazrat Ali (ra) or else they will be killed. “According to some narrations it is even mentioned “that they were forcibly dragged and brought along with them. “Undoubtedly a bai’at performed under coercion is no bai’at in its true essence. “When it came to pledging allegiance,
“they said that they would perform the bai’at on the condition “that Hazrat Ali (ra) would exact retribution against the killers of Hazrat Uthman (ra). “Later on when they saw that Hazrat Ali (ra) did not exact retribution immediately, “they relinquished their bai’at and left Medina for Mecca.
“One group from among those who killed Hazrat Uthman (ra) “went to Hazrat Aisha (ra) and urged her to seek retribution “against the killers of Hazrat Uthman (ra) by declaring Jihad. “Thus, she acted accordingly and sought help from other Companions (ra).
“Hazrat Zubair (ra) and Hazrat Talha (ra) joined her and a battle ensued between the two groups: “Hazrat Aisha (ra), Hazrat Talha, Hazrat Zubair (ra) and between Hazrat Ali (ra), “which is known as Jang-e-Jamal. “In the beginning of this battle, Hazrat Ali (ra) reminded Hazrat Zubair (ra) of a prophecy
“of the Holy Prophet (saw), as a result of which Hazrat Zubair (ra) left the battlefield.” Hazrat Zubair (ra) left the battle early on and vowed not to fight against Hazrat Ali (ra). He also affirmed that he was mistaken in his understanding.
Similarly, Hazrat Talha (ra) also pledged allegiance to Hazrat Ali (ra) before his demise. We find in narrations that when Hazrat Talha was left fatally wounded and was suffering from his injuries, a man walked past him. Hazrat Talha (ra) asked him which [army] camp he belonged to?
He replied that he belonged to the army of Hazrat Ali (ra). Upon this Hazrat Talha (ra) took his hand and placing it on top of his, stated: “Your hand is that of Ali’s and I pledge allegiance to Hazrat Ali (ra) once again.”
With reference to Hazrat Zubair (ra) it is written that Hazrat Zubair (ra) was martyred when he was returning from Jang-e-Jamal and had left the battlefield. With regards to fighting against Hazrat Ali (ra) he affirmed that he was wrong and subsequently he left but his martyrdom took place one the way back from Jang-e-Jamal.
When Hazrat Ali (ra) reminded him by saying: “I implore you in the name of God that you have heard the Holy Prophet (saw) say “‘you will fight against Ali and you would be the one who transgresses.’” Hazrat Zubair (ra) replied: “Yes, and I have only just recalled this.” He then left.
This was the reason why he refrained from fighting Hazrat Ali (ra). The details of this were mentioned in relation to the accounts of Hazrat Talha (ra) bin Ubaidillah. From these accounts it is evident that this discord was instigated by the rebels and the hypocrites
And as result of the confusion [created by the rebels] many of the companions became embroiled in this. Nonetheless, the event that transpired was not the right course of action. Harb bin Abi Al Aswad narrates: “I met Hazrat Ali (ra) and Hazrat Zubair (ra).
“When Hazrat Zubair (ra) was on his mount and began cutting through the ranks in order to leave, “his son, Abdullah, stood in front of him and asked what had happened to him. “Hazrat Zubair said: ‘Hazrat Ali (ra) has reminded me of a saying of the Holy Prophet (saw),
“‘which I have also heard from the blessed tongue of the Holy Prophet (saw). “‘The Holy Prophet (saw) had stated “‘that I would wage war against Hazrat Ali (ra) and I would be the oppressor. “‘For this reason, I will not fight against Hazrat Ali (ra).’
“His son said to him: ‘You have come here to bring about peace between the people “‘and Allah the Almighty will be with you in this regard.’ “Hazrat Zubair (ra) said: “I have already made a promise.” “”Hazrat Abdullah bin Zubair said: “”you can give expiation of this promise by freeing your slave Jirjis
“”and remain here until Allah the Almighty brings about reconciliation amongst the people.”” The narrator says Hazrat Zubair (ra) freed his slave Jirjis and remained there. However the dispute worsened between the people and so he mounted his horse and left. Hazrat Zubair (ra) resolved to leave and on his way back to Madinah
He reached a place called Safwan, which is located near Basra. A person name Bakr, from the Banu Majashai met Hazrat Zubair (ra) and said, ‘O Companion of the Messenger of Allah, where are you heading to? ‘You are my responsibility and I will not allow anyone to harm you.’
So he accompanied Hazrat Zubair (ra) until they crossed paths with another person, Ahnaf bin Qais, to whom he said ‘This is Zubair who I met in Safwan’. Ahnaf said ‘two groups of Muslims are at loggerheads with one another ‘and are smiting one another’s heads with swords,
‘whilst he [Hazrat Zubair] heads to his son and family?’ When Umair bin Jarmouz, Fazala bin Habis and Nufay heard this they rushed on their mount in pursuit of Hazrat Zubair (ra) and found him with a caravan. Umair bin Jarmouz, mounted on his horse, came behind Hazrat Zubair and attacked with his spear,
Injuring him slightly. Hazrat Zubair (ra), who was mounted on a horse named Zhul Khimar, fought back. Ibn Jarmouz, realising he was moments from death, called out to his two friends. They attacked until ultimately Hazrat Zubair (ra) was martyred. According to one narration when Hazrat Zubair (ra) was facing his murderer
And managed to overpower him, the murderer sought refuge using the name of Allah. Hearing this Hazrat Zubair (ra) let his grip on him go. This man said this a few times but then treacherously rescinded on his oath and wounded Hazrat Zubair (ra). Hazrat Zubair (ra) said to him: “May Allah cause your ruin.
“You had been seeking protection by using Allah’s name yet then abandoned your oath.” After Hazrat Zubair (ra) was martyred, Ibn Jarmouz brought the head and sword of Hazrat Zubair (ra) to Hazrat Ali (ra). Hazrat Ali (ra) took the sword and said, ‘I swear by Allah this was the sword
‘that would remove the expressions of anxiety from the countenance of the Holy Prophet (saw), ‘yet now it is amidst disorder and bloodshed.’ Ibn Jarmouz requested permission to enter. The courtier informed that Ibn Jarmouz is present who is the one who killed Hazrat Zubair (ra),
And is standing at the door requesting to be allowed to come in. Hazrat Ali (ra) replied, ‘Ibn Safiya, may the one who killed Hazrat Zubair (ra) enter the hellfire. ‘I have heard the Holy Prophet (saw) say ‘that every Prophet is granted a friend and my friend is Zubair.’
Hazrat Zubair (ra) was buried in the valley of Siwa. Hazrat Ali (ra) and his companions began to cry over his demise. Hazrat Zubair (ra) was 64 years old when he was martyred. According to others he was 66 or 67. The residents of Madinah would say regarding Hazrat Atika bint Zaid,
Wife of Hazrat Zubair bin Awwam (ra), that whoever desires to attain martyrdom should marry Hazrat Atika bint Zaid. She was first married to Abdullah bin Abi Bakr, who was martyred. Then she married Hazrat Umar bin Khattab (ra), who was also martyred. Then she married Hazrat Zubair bin Awwam (ra), who was also martyred.
On the martyrdom of Hazrat Zubair (ra), Hazrat Atika wrote the following couplets of poetry: Ibn Jarmouz on the day of battle deceived that brave rider, who was not one to flee. O Amr bin Jarmouz, if you had captured him you would find him not cowardly, with hands trembling. May you wither away as you murdered a Muslim. You are now accountable for the punishment of murder.
May ruin befall you. Amongst all those you spend company with day and night, have you ever vanquished a person with such a high status as he. O you who is unable to bear even trivial suffering, Zubair was a person who even the harshest circumstances would be at the forefront of battle.
O you light-skinned people, your spear attack could cannot diminish the honour and greatness of Hazrat Zubair (ra) in slightest. When Ibn Jarmouz arrived and requested permission from Hazrat Ali (ra) to enter – this is a narration of At-Tabaqat Al-Kubra – Hazrat Ali (ra) preferred to not see him.
Upon this he [Ibn Jarmouz] said was Zubair (ra) not amongst the party creating disorder. Hazrat Ali (ra) responded: may ruin befall you. I am certain that Talha (ra) and Zubair (ra) will be counted amongst those regarding whom Allah the Almighty says: “And We shall remove whatever of rancour may be in their hearts “so that they will become as brothers seated on thrones, facing one another.” Hazrat Zubair (ra) had numerous marriages at different times and had a large number of children. The details are as follows:
The following were born through Hazrat Asma bint Abi Bakr: Abdullah, Urwa, Munzir, Asim, Khadijatul Kubra, Ummul Hassan and Aisha. From Hazrat Ummul Khalid the following children were born: Khalid, Amr, Habiba, Sauda and Hind. From Hazrat Zubab bin Unaif the following were born: Musab, Hamza and Ramla.
From Hazrat Zainab Umm Jafar bin Mursad the following were born: Ubaida and Jafar. From Hazrat Umm Qulsoum bin Al Akwa, Zainab was born. From Hazrat Hilal bin Qais, Khadijatul Sughra was born, and Hazrat Atika bint Zaid [was his wife].
These were the accounts relating to the life of Hazrat Zubair (ra) which come to an end here. After this I will mention some details of some deceased members and will also lead their funeral prayers after the Friday prayer.
The first mention is of Al-Hajj Ibrahim Mubai Sahib, who was serving as the Naib Amir (three). He passed away on 10th August: “Verily to Allah we belong and to Him shall we return.” The deceased was born on 4th June 1944 in Banjul
And accepted Ahmadiyyat in 1961/62 during the era of the late respected Chaudhry Sharif Sahib, who was the former Amir of [the Gambia] Jama’at. He was among the pioneering members of the Jama’at. He was very regular in his prayers and in offering the Tahajjud prayer.
By the grace of Allah the Almighty, he was also a Moosi [part of the institution of Al-Wasiyyat] and always remained at the forefront in offering financial sacrifices. The deceased’s son states that even prior to his demise he offered the Tahajjud prayer. He then asked for some water and soon after passed away.
The deceased had great love for the Holy Qur’an and recited it regularly. He had the opportunity to serve his faith as the Naib Amir for a very long period of time. He also had the opportunity to serve as the Afsar Jalsa Salana, National Secretary for External Affairs and as Sadr Majlis Ansarullah.
The deceased was also a board member of the Masroor Secondary School. He was a qualified teacher and taught in various parts of the country. The deceased also travelled to the USA to pursue further education in his field of study and acquired a Masters.
Thereafter, he returned to The Gambia in order to serve his country and faith. He was among the founding members of a very famous management development institute in The Gambia, which provides higher education to the civil servants as well as others.
Many of The Gambia’s top civil servants have received their training from this institute. The deceased also served as the headmaster for Tahir Ahmadiyya Senior School and also the Nusrat Senior Secondary School. He taught many students from his own country and also foreign students. He held a very reputable position amongst the intellectual circles
And many would refer to him as their teacher. He is survived by two wives, seven sons and two daughters. One of his wives, Mrs Aqeebah Sahiba, is serving as the Sadr Lajna Ima’illah of The Gambia. One of his sons is a life-devotee and graduated from Jamiatul Mubashireen.
Similarly, one of his sons has previously served as the Sadr of Khuddam-ul-Ahmadiyya. Two of his sons are residing in the USA and one of his daughters resides here in the UK. May Allah the Almighty grant the deceased His mercy and forgiveness
And enable his children to also remain attached to their faith in accordance to his wishes. Amir Sahib of The Gambia writes, “I was also one of his students at the Kiryabai Land Middle School. “The Ahmadi students there along with other Muslim students
“arranged for a class on the subject of Islamic Studies to be held once a week on Thursday, “and the deceased would take this class. “The deceased had great respect for the Jama’at office-holders “and the Nizam-e-Jama’at [administrative structure of the Jama’at].
“Despite the fact that he was my teacher, however he always demonstrated complete obedience to me “as an Amir and also the other Jama’at office-holders. “He was an extremely sincere, hardworking and generous individual. “He was a loyal servant of Khilafat and always showed utmost obedience. “He had a bond of great love with Khilafat
“and always remained at the forefront in the defence of the Jama’at and Khilafat. “He possessed a lot of religious knowledge as well “and would always use arguments and wisdom when conversing with others. “He would utilise the advanced modes of technology and through different means
“try and convey the message of the Promised Messiah (as) “and would always be engaged in Tabligh work.” The second funeral is of respected Naeem Ahmad Khan Sahib, son of Abdul Jaleel Khan Sahib, who was serving as the Naib Amir of Karachi.
He passed away two to three months ago at the end of April: “Verily to Allah we belong and to Him shall we return.” Ahmadiyyat entered his family through respected Akhtar Ali Sahib, who did the Bai’at through Hazrat Maulvi Hassan Ali Sahib Bahaglpuri (ra), who was a companion of the Promised Messiah (as).
Maulvi Akhtar Ali Sahib was the maternal uncle of the deceased’s mother and his father’s paternal uncle. Naeem Khan Sahib completed his matriculation exams from Patna in Bihar, India, and after the independence of Pakistan, he migrated to Lahore in 1948. He completed his intermediate studies from Dayal Singh College
And then completed his MSc from TI College Lahore. Thereafter, he moved to London and in 1959, he returned to Karachi and was employed in a gas company and retired in 1993 at the position of a senior general manager. He began his service for the Jama’at as the Naib Nazir
For Sanat o Tijarat [trade and industry] in Majlis Khuddam-ul-Ahmadiyya. Thereafter, he was appointed as the Naib Qaid Majlis Khuddam-ul-Ahmadiyya Muqami Karachi and was then appointed as the Qaid of Majlis Khuddam-ul-Ahmadiyya in 1966. He continued to serve at this position for four years and then served as the Zaim-e-A’la for Martin Road Karachi,
And also served as the Nazim Ansarullah for Karachi district and continued to serve at this position till 1997 and also served as the Nazim Ansarullah of Karachi (local). In 1997, the deceased was appointed as the Secretary for Waqf-e-Jadid Karachi and continued to serve in this role till 2019.
He also had the opportunity to serve as the Naib Amir of Karachi and was one of the directors of the Fazl-e-Umar Foundation. The deceased also had the opportunity to serve as the auditor of the very first executive committee of the International Association of Ahmadiyya Architects and Engineers
And for many years he also served as the president for its Karachi branch. In 1970 when a plan was formed to produce and install machinery for the Roti Plant for Jalsa Salana, the deceased had the honour of serving as one of the engineers in this project. The deceased’s daughter, Amaarah Sahiba writes,
“after the demise of our mother- Naeem Khan Sahib’s wife passed away quite some time ago “- our father not only treated us like a compassionate father, “but also fulfilled the role of a caring mother and a sympathetic friend “in the most excellent manner.
“He always demonstrated loyalty for his faith and Khilafat and was very regular in his prayers. “He always taught us about the importance of establishing a bond with the Jama’at.” His son-in-law, Dr Ghaffar Sahib writes, “Our family ties were formed 30 years ago
“and during this entire period I had the opportunity to observe the deceased from close “and his close company and companionship has had a very positive impact upon me. “He had an extremely pure disposition and always adopted simplicity. “His standard of worship was indeed worthy of admiration.
“He was very regular in his Tahajjud prayer “and even during the latter stages of his life when he needed support to walk owing to a stroke, “he still did not allow any change to come about in his regular activities. “In fact, he had told the male nurse
“to wake him up at a certain time and seat him “and he would then offer his Tahajjud prayer. “Similarly, despite his disability, he would continue to do Jama’at work on his laptop.” Naseem Tabassum Sahib, who is serving as a missionary states that he would always have a smile on his face
And despite his illness, he would always come to the office. He would show great love to the life-devotees and treated them with great respect. May Allah the Almighty grant the deceased His mercy and forgiveness and elevate his station. May He also enable his progeny to continue on his good deeds.
There is also a further detail about him, Zartasht Munir Sahib from Norway writes, “The deceased was always ready to serve his faith. “He always showed great love, sincerity and loyalty for Khilafat.” He further writes, “When I was serving as the district Qaid, “he would guide in me an excellent manner.
“I have observed that he always demonstrated an exemplary level “of obedience and cooperation with every Amir.” The next funeral is of respected Bushra Sahiba, wife of the late Thekedar Wali Muhammad Sahib of Germany, who passed away on 19th July at the age of 74 owing to a heart attack in Germany:
“Verily to Allah we belong and to Him shall we return.” The deceased’s paternal grandfather was Hazrat Mia Nizam-ul-Deen Sahib (ra) of Nabha, who was a companion of the Promised Messiah (as). The deceased was very regular in her Tahajjud prayers and Salat. Extremely hospitable, looked after the poor and needy
And was always at the forefront in offering financial sacrifices. She was a very pious and sincere lady and had a bond of great love with Khilafat. In her childhood, owing to weakness in her eyes, she could not read the Holy Qur’an, however after her marriage, with the help of her children,
She was able to memorise a few chapters of the Holy Qur’an. Apart from listening to the Tilawat of the Holy Qur’an on MTA, she would also regularly listen my sermons as well as other programmes. By the grace of Allah the Almighty, she was a Moosia.
She is survived by four sons and two daughters. One of her sons, Shafiq-ul-Rahman Sahib is currently serving as the Missionary and also is the Missionary In-Charge in New Zealand. Another son, Attiq-ul-Rehman Sahib is currently serving here in [the UK] as a life-devotee in the Records Department in the Private Secretary’s office.
Shafiq-ul-Rahman Sahib, who is the Missionary In-Charge [in New Zealand] could not attend his mother’s funeral. Her burial took place here. May Allah the Almighty grant him peace and patience. May Allah the Almighty grant the deceased His forgiveness and mercy and enable her progeny to become the recipients of her prayers.
After the Friday prayers, I shall lead their funeral prayers [in absentia]. 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.