Friday Sermon – Khalifatul Masih V – Mirza Masroor Ahmad – Year 2020
Allah is the Greatest Allah is the Greatest I bear witness that there is none worthy of worship except 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 be upon you all. 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 companion who I will mention today is Muhammad bin Maslamah Ansari (ra). Hazrat Muhammad bin Maslamah’s (ra) fathers name was Maslamah bin Salamah.
His paternal grandfathers name is recorded as Salma as well as Khalid. Hazrat Maslamah’s mothers was known as Umme Seham and her name was Khulaidah bint Abu Ubaid. He belonged to the Aus tribe of the Ansar and was the confederate of the Abd-Ash’al tribe. Hazrat Muhammad bin Maslamah (ra) was known
By the titles of Abu Abdullah, Abdur Rahman and Abu Saeed. According to Allama ibn Hajar, the title of Abu Abdullah is more authentic. According to one narration he was born 22 years before the Holy Prophet (saw) was appointed to the station of prophethood and was among those people who was named Muhammad
In the time of the Jahiliyya era [era before the advent of Islam]. The Jews of Medina were anticipating the advent of a prophet, who according to the prophecy of Moses (as), would be named Muhammad. When the Arabs came to know of this, they began to name their children Muhammad.
In the books pertaining to the life and character of the Holy Prophet (saw), the people who were named Muhammad as a good omen, numbered between three and fifteen. Allama Suhail, who has written a commentary on Seerat Ibn Hisham has recorded three individuals with the name Muhammad. Allama Ibn Aseer has recorded five names,
Whereas Abdul Wahab Sheraani has recorded fifteen names. For information and [general] knowledge, I will list the fifteen names: Muhammad bin Sufyan, Muhammad bin Ohayha, Muhammad bin Hamran, Muhammad bin Khuza’i, Muhammad bin Adi, Muhammad bin Usama, Muhammad bin Barah, Muhammad bin Harith, Muhammad bin Harmaaz, Muhammad bin Khauli, Muhammad bin Yahmad, Muhammad bin Yazeed,
Muhammad bin Usaidi, Muhammad Faqeemi and Muhammad bin Maslamah. Hazrat Muhammad bin Maslamah (ra) was among the early converts of Islam. He accepted Islam through Hazrat Musab bin Umair (ra) before Hazrat Sa’d Muadh (ra) accepted Islam. When Hazrat Ubaidah (ra) bin Al-Jarrah migrated to Medina, the Holy Prophet (saw)
Established a bond of brotherhood between him and Hazrat Muhammad bin Maslamah (ra). Hazrat Muhammad bin Maslamah (ra) was among those companions who killed Ka’b bin Ashraf and Abu Rafi Salam bin Abu Huqaiq. Both of these individuals were extremely mischievous and relentless in their efforts to cause harm to Muslims
And even sought to launch an attack against the Muslims and the Holy Prophet (saw). Consequently, the Holy Prophet (saw) assigned these companions with the task of killing them. During various battles, Hazrat Muhammad bin Maslamah (ra) was appointed by the Holy Prophet (saw) to oversee Medina [in his absence].
Hazrat Muhammad bin Maslamah’s (ra) sons, Jafar (ra), Abdullah (ra), Sa’d (ra), Abdur Rehman (ra) and Umar (ra), are also counted amongst the companions of the Holy Prophet (saw). Except for Battle of Tabuk, Hazrat Muhammad bin Maslamah (ra) took part in all the battles, including the Battle of Badr and Uhad.
During the Battle of Tabuk, Hazrat Muhammad bin Maslamah (ra) took permission from the Holy Prophet (saw) to remain behind in Medina. As mentioned earlier, Hazrat Muhammad bin Maslamah (ra) was among those who were assigned with the mission to kill the two mischievous individuals. I have mentioned details of this incident in relation to
Hazrat Ubadah bin Bishr (ra) around one and a half years ago. Therefore, I shall mention some details again briefly but there are also some other details in relation to this incident which I will also mention. With reference to killing of Ka’b bin Ashraf, Hazrat Mirza Bashir Ahmad Sahib (ra) has written
In The Life and Character of the Seal of the Prophets: “The manner in which the Battle of Badr brought forth “the heart-felt enmity of the Jews of Medina “and they continued to grow in their mischief and disturbances.
“As such, the incident of the execution of Ka‘b bin Ashraf is also a link in this very chain. “Although Ka‘b was a Jew by religion, “ he was not actually Jewish by descent; rather, he was an Arab. “His father, Ashraf, was a very clever and cunning man of the Banu Nibhan,
“who came to Medina and developed relations with the Banu Nadir and become their confederate. “Ultimately, he managed to gain such power and influence that Abu Rafi‘ bin Abil-Huqaiq, “head-chief of the Banu Nadir, gave him his daughter in marriage. “It was this very daughter who gave birth to Ka‘b,
“who grew to attain an even greater status than that of his father. “This was to such extent that ultimately he took on such a capacity “that all the Jews of Arabia began to accept him as their chief.” “From a moral perspective, he was a man of extremely ill morals,
“and was a master in the art of secret schemes and conspiracies. (He was extremely cunning in his ill deeds, “When the Holy Prophet (saw) migrated to Medina, along with the other Jews, “Ka‘b bin Ashraf also participated in the treaty which the Holy Prophet (saw) drafted “between the Jews with regards to mutual friendship, “peace and security, and collective defence.
“However, deep within, the fire of malice and enmity began to burn in the heart of Ka‘b “and he began to oppose Islam and the Founder of Islam through secret schemes and conspiracies. “However, after this, the opposition of Ka‘b took on a more dangerous form,
“(he continued in his hostility and evil ploys) and ultimately, after the Battle of Badr, “he began to employ such conduct, as was extremely mischievous and seditious, “and created very dangerous circumstances for the Muslims. “However, on the occasion of Badr, when the Muslims were granted an extraordinary victory,
“and most of the chieftains of the Quraish were slain, “he understood that this new religion would not die out by itself. (Initially he thought that this newly found religion would soon come to an end. (However when he witnessed the outcome of the Battle of Badr, “Hence, after Badr, he resolved to exert his best efforts to abolish and utterly destroy Islam. “When this news had been confirmed and Ka‘b was assured “that the victory at Badr had granted Islam such strength as was beyond his wildest dreams, “he was overcome with anger and rage.
“He immediately prepared for journey and took to Mecca, and upon reaching there, “by the power of his persuasive speech and poetic tongue, “inflamed the fire that was kindling in the hearts of the Quraish. “He created an unquenchable thirst in their hearts for Muslim blood,
“and filled their hearts with sentiments of revenge and enmity. “Then, when their emotions had become immensely sparked as a result of his incitement, “Ka‘b took them to the courtyard of the Ka‘bah, and handing them the drapes of the Ka‘bah, “had them swear that they would not rest until Islam
“and the Founder of Islam had been wiped out from the face of the earth. “This evil person turned to the other tribes of Arabia, “and travelling from tribe to tribe, he incited people against the Muslims. “Then, he returned to Medina and whilst composing Tashbib,
“he alluded to the Muslim women in a very filthy and obscene manner in his provocative couplets. “In doing so, he did not even spare the women from the household of the Holy Prophet (saw) “in his amorous couplets, and had these couplets widely publicized throughout the country.
“Finally, he hatched a conspiracy to assassinate the Holy Prophet (saw). “Under the ploy of a feast, he invited the Holy Prophet (saw) to his residence, “and with a few Jewish young men he schemed to have the Holy Prophet (saw) assassinated. “However, by the Grace of God,
“information was received in advance and this plan of his was unsuccessful. “In light of the treaty which had been settled between the inhabitants of Medina “upon his arrival, the Holy Prophet (saw) was the chief executive “and commander in chief of the democratic State of Medina.
“Thus, when the state of affairs escalated to such an extent, and charges of infraction of treaty, “rebellion, inciting war, sedition, use of foul language “and conspiracy to assassinate the Holy Prophet (saw) had been established, “he issued the verdict that Ka‘b bin Ashraf was liable to be put to death due to his actions.
“However, due to the sedition of Ka‘b, “since the atmosphere of Medina at the time was such that if a formal announcement had been made “before his execution, there was a possibility that civil war may have erupted in Medina,
“and there was no telling how much massacre and carnage would have ensued as a result. “The Holy Prophet (saw) was willing to offer any possible “and reasonable sacrifice in order to prevent international violence and bloodshed. “Thus, he instructed that Ka‘b should not be executed publicly; rather,
“a few people should quietly find an opportunity and put an end to him. “The Holy Prophet (saw) assigned this duty “to a faithful Companion of the Aus tribe named Muhammad bin Maslamah (ra), “and emphasized that whatever strategy was devised,
“should be executed with the counsel of Sa‘d bin Mu‘adh (ra), who was the chief of the Aus tribe. “Muhammad bin Maslamah (ra) submitted, ‘”O Messenger of Allah! In order to kill him silently, we shall be required to say something,’ “which meant that some excuse, etc, would be required,
“by which Ka‘b could be lured out of his residence and executed in a secure location. “Taking into account the grave consequences which could have arisen “if a covert operation had been ruled out, the Holy Prophet (saw) said, ‘Alright then’.
“As such, with the counsel of Sa‘d bin Mu‘adhra, Muhammad bin Maslamah (ra) took Abu Na’ilahra “and two or three other Companions along and reached the residence of Ka‘b. “They called Ka‘b out from his living quarters and said, ‘Our Chief [i.e., Muhammad (saw)] demands ‘charity of us, while we are of straitened circumstances.
‘Would you be so kind as to give us a loan?’ “Upon hearing this, Ka‘b jumped with joy and said, ‘By God! This is nothing – the day is not far when you shall become averse to him and abandon him.’ “Muhammad (ra) responded, ‘In any case, we have already accepted Muhammad (saw),
‘but you tell us whether or not you will give us a loan?’ ‘Of course!’ said Ka‘b, ‘But you will be required to deposit some collateral. “Muhammad (ra) inquired, “What do you require?” “This wretched person responded, “Leave your women as collateral.” “Suppressing his anger, Muhammad (ra) said,
‘How is it possible for us to leave our women as collateral to a man like yourself.’ “He responded, ‘Alright, then your sons shall do.’ “Muhammad (ra) responded, ‘This is not possible either, we cannot bear the reproach of the whole of Arabia. ‘Albeit, if you are generous enough,
‘we are willing to leave our arms with you as collateral.’ “Ka‘b agreed, and Muhammad bin Maslamah (ra) “and his companions left with the promise to return at night. “At nightfall, this party arrived at the residence of Ka‘b “with their weapons (as now they were able to openly take their arms along).
“When they had led Ka‘b out of his home, “they brought him to one side during the course of discussions. “After some time, walking along, Muhammad bin Maslamah (ra) “or some other companion raised his hand towards the head of Ka‘b by some excuse, “and with great speed, taking firm hold of his hair,
“he called out to his companions, ‘Strike now!’ “The Companions, who were already prepared and armed, wielded their swords at once; “finally Ka‘b was killed and fell to the ground. “Muhammad bin Maslamah (ra) and his companions departed from there “and quickly presented themselves to the Holy Prophet (saw),
“and conveyed to him the news of his execution. “When news of the execution of Ka‘b became known, a tremor rippled through the city, “and the Jewish people were deeply enraged. ” The following day, in the morning, “a delegation of the Jews presented themselves before the Holy Prophet (saw)
“and complained that their leader Ka‘b bin Ashraf had been murdered in such and such way. “The Holy Prophet (saw) listened to their comments and said, ‘Are you also aware of the crimes which Ka‘b is guilty of?’ “Then, the Holy Prophet (saw) briefly reminded them of all the evil schemes
“which Ka‘b was guilty of ,i.e., infraction of treaty, inciting war, sedition, “use of foul language and conspiracy of assassination, etc. “Upon this, the people became fearful and did not say a word. “After this, the Holy Prophet (saw) said, ‘At least from here onwards, ‘you would do well to live in peace and harmony,
‘and do not sow the seed of enmity, violence and disorder.’ “As such, with the agreement of the Jews, a new treaty was drafted, “and the Jews promised once again to live with the Muslims in peace and harmony, “and to abstain from a course of violence and disorder.”
If Ka’b was not guilty of the aforementioned crimes, the Jews would never have easily entered into a new treaty nor would they have remained silent upon his killing. Nonetheless, they entered into a new treaty to live in peace and harmony. “Nowhere in history is it recorded that after this,
“the Jews ever mentioned the execution of Ka‘b bin Ashraf and accused the Muslims, “for in their hearts they knew that Ka‘b received the rightful punishment due to him. “Some western historians have greatly worn out their pens “on the issue of the execution of Ka‘b bin Ashraf,
“and presenting this incident as being an unpleasant blemish “upon the mantle of the Holy Prophet (saw), “they have levelled allegations. “However, what needs to be studied is that firstly, “was this execution in itself a justified action or not? “Secondly, was the method that was employed for this execution justifiable or not?
“With regards to the first issue it should be remembered “that Ka‘b bin Ashraf had entered into a formal agreement of peace “and security with the Holy Prophet (saw). “Scheming against the Muslims was out of the question, “especially when he had agreed to support the Muslims against all foreign enemies
“and to maintain friendly relations with the Muslims. “By virtue of this treaty, he had also accepted that the Holy Prophet (saw) would be “the chief executive of the democratic state which had been established in Medina, “and that the verdict of the Holy Prophet (saw) would be legally binding in all disputes, etc.
“Therefore, historical evidence proves that under this very treaty, “Jewish people would present their cases before the Holy Prophet (saw) “and he would administer verdicts to them. “In these circumstances, ignoring all of his treaties and agreements, “Ka‘b committed treason against the Muslims, as a matter of fact, “against the very government of the time.
“He planted the seed of violence and disorder in Medina; “he attempted to inflame a fire of war within the country “and dangerously incited the tribes of Arabia against the Muslims “and conspired to assassinate the Holy Prophet (saw). “In these circumstances, did the crimes of Ka‘b not warrant some form of punishment?
“Then was there any punishment lesser than death “which could have brought an end to this mischievous behaviour of the Jews? “Even today, in countries which are known as ‘civilized’, “when a criminal is guilty of the crimes of rebellion, infraction of treaty, inciting war,
“and attempted assassination, is such a person not administered the death penalty?: Hazrat Mirza Bashir Ahmad (ra) then addresses the question of the manner in which he was killed and whether that was right or wrong. He writes: “With regards to this issue, it should be remembered that
“there was no formal ruling power in Arabia at the time. “Rather, every individual and every tribe was free and independent. “In this state, which court of law existed where a case could be filed against Ka‘b “and a formal judgement for his execution could be sought?
“Should a complaint have been lodged with the Jews, of whom he was a leader, “and who had themselves committed treachery against the Muslims already, “and would create disorder every other day? “Should the case have been presented before the Quraish of Mecca, “who were thirsty for the blood of the Muslims?
“Should justice have been sought from the tribes of Sulaim and Ghatafan, “who had planned to launch a sudden attack on Medina at night three or four times, “in the last few months alone?” Hazrat Mirza Bashir Ahmad Sahib (ra) then writes: “Reflect on the state of Arabia at the time,
“and then contemplate that when a person was guilty of provocation, inciting war, “mischievous behaviour and attempted assassination, and due to this, “his remaining alive was felt to be a threat to their own security “and the security of the country, “what other alternative was available to the Muslims,
“except for executing such a person when the opportunity presented itself, “in the consideration of self-defence. “It is far more beneficial for an evil and violent man to be executed, “as opposed to the lives of many peace-abiding citizens being put to danger, “and the peace of the country being ruined.
“It should also be remembered that in light of the treaty “which took place between the Muslims and Jews after the migration, “the Holy Prophet (saw) did not possess the capacity of an ordinary citizen. “On the contrary, he had now become the chief executive of the democratic state “which had been established in Medina.
“The Holy Prophet (saw) had been given the authority to issue “whatever verdict he deemed appropriate with respect to all disputes and political affairs. “Hence, in the interest of domestic peace, “the Holy Prophet (saw) declared Ka‘b as being worthy of death due to his mischievous behaviour.
(Hence, no one could object to this verdict made by the Holy Prophet (saw)). “When historical evidence establishes that even the Jews themselves found this punishment of Ka‘b “as being reasonable in light of his crimes, “and took to silence without raising a single objection.
“If the allegation is raised that prior to the verdict of execution “why were the Jews not summoned so that the crimes of Ka‘b could be listed, “and then after proof had been completely furnished, “his execution could have been formally and publicly announced.
“(the answer to this is) at the time, the situation prevalent was so sensitive “that if such a method had been employed “there was a serious risk of the rise of inter-tribal conflict. “Moreover, it would not have been surprising for a dangerous chain of violence and bloodshed,
“and civil war to have broken out in Medina. “Hence, in the likeness of those tasks which prove to be more beneficial “if done quickly and silently, taking into consideration public peace, “the Holy Prophet (saw) deemed it appropriate “to quietly issue the verdict relevant to the punishment of Ka‘b.
“However, there was absolutely no deception of any kind involved in this, “nor did the Holy Prophet (saw) intend to keep this punishment secret, “because as soon as the delegation of Jews came to the Holy Prophet (saw) the following morning, “the Holy Prophet (saw) immediately and without hesitation related the entire account to them.
“Furthermore, by taking full responsibility for this action, “the Holy Prophet (saw) proved that there was no question of deception or anything of that sort. “Moreover, the Holy Prophet (saw) clearly told the Jews “that on the basis of such and such grave crimes,
“this punishment was administered to Ka‘b, and that it was issued by his express order. “The allegation that on this occasion, the Holy Prophet (saw) gave his Companions “permission to lie and cheat, “is absolutely incorrect and authentic narrations reject this notion.
“The Holy Prophet (saw) did not at all give permission to lie and speak falsehood. “Rather, according to the narration in Sahih Bukhari. “when Muhammad bin Maslamah (ra) said to the Holy Prophet (saw) “that in order to execute Ka‘b silently, we shall be required to say something, “taking into consideration the towering benefits,
“which were the reason for a silent punishment in the first place, “the Holy Prophet (saw) responded merely by saying, ‘Alright then’. “On this occasion, there was absolutely no further explanation “or clarification by either the Holy Prophet (saw) or Muhammad bin Maslamah (ra).
“The only thing that was implied by the Holy Prophet (saw) was “that in order for Muhammad bin Maslamah (ra) and his companions to bring Ka‘b outside “upon reaching his home, they would surely be required to say something
“as a result of which Ka‘b would willingly and happily leave his home and come along with them; “and there is absolutely nothing wrong with this. “After all, during a time of war, when spies are sent on a mission,
“they too are required to say such things, and no sensible individual ever objects to this. “Hence, in any case, the mantle of the Holy Prophet (saw) is pure.” “Now remains the issue of Muhammad bin Maslamah (ra), “and his companions who went there and actually said such things. “As such, even in their dialogue,
“there is actually nothing about it which can be deemed immoral. “In actual fact, they did not say anything false. “Albeit, taking into consideration the fundamental purpose of their mission, “they did use certain words, which could be construed in more than one way, “but there was no other option.
“In a state of war, for a good and righteous cause, such a mild diversion from simple “and straightforward words, cannot be objectionable at all “in the eyes of a sensible and honest individual.” Some people have posed the question whether or not it is permissible to lie
And deceive whilst in a state of war. “In various narrations, it has been related that the Holy Prophet (saw) would say: ‘War is but deception.’ “The meaning which is inferred by this is that “God-forbid, the Holy Prophet (saw) permitted the use of deception in war. “Although, in the first place, the words “do not mean that it is permissible to employ deception in war. “Rather, the only meaning which is implied here is that ‘War is in itself a kind of deception.’ “In other words, with regards to the outcome of war, “there can be no definitive statement as to what shall happen.
“That is to say, that there are so many varying factors which affect the outcome of war, “that irrespective of the course of events, “a statement cannot be passed with respect to its outcome. “This meaning is supported by the fact that “this narration has been related in a Hadith in two ways.
“In one narration, the words are that the Holy Prophet (saw) said: ‘War is but deception.’ In the second narration the words are: ‘The Holy Prophet (saw) has named war as being deceit.’ “When both of these narrations are combined, the definitive outcome which is derived is “that the Holy Prophet (saw) did not condone the use of deception in war, “rather, he meant that war is in itself a thing which deceives a person.
“However, if one insists upon translating this to mean that deception is permitted in war, “even still, most surely, at this instance, “the word ‘deception’ infers strategies and tactics of war, “and falsehood and betrayal are not implied at all. “The reason being that in this instance, the word ‘Khud’atan’ infers manoeuvres
“and strategies of war, not falsehood and deception. “Hence, the meaning is that it is not prohibited to catch the enemy off-guard “and apprehend or subdue them by means of some strategy or tactic; “and there can be different forms of this manoeuvring.” “For example, it is established by authentic narrations that “when the Holy Prophet (saw) would set out on a campaign, he would generally not disclose his final destination. “At times, even if he intended to travel south, at the start of his journey,
“he would head towards the north, and would then divert towards the south. “Then, if someone would inquire of him as to where he had come from, “instead of mentioning Medina, “he would name a close or far off location where he had previously setup camp,
“or he would employ some other lawful strategy of war. “To the same affect, as the Holy Qur’an has indicated, at times, “in order to throw off their enemy, the Companions would begin to retreat from the field of battle; “and when the enemy would least expect it, and when its ranks would become disarranged,
” they would launch a sudden attack. “All of these are examples of ‘Khud’atan’ which has been deemed lawful in a state of war, “and is considered to be permissible even today. “However, to deal with falsehood and treachery is something which Islam has very strictly forbidden. “As such, the Holy Prophet (saw) would say,
‘In Islam, after associating partners with God and usurping the rights of parents, ‘the third greatest sin is speaking a lie.’ “Furthermore, he would state that belief and cowardice can come together at one place; “similarly, belief and miserliness can also come together at one place,
“but belief and falsehood can never come together at one place. “Then, with regards to deception and treachery, he remarked, ‘A person who commits treachery ‘shall be subjected to the severe wrath of Allah on the day of resurrection.’ “Hence, the kind of ‘Khud’atan’ which has been permitted in war is not actual deception
“or falsehood, rather, it infers the use of such tactics of war, “which are employed to catch the enemy off-guard and defeat it. “In some instances, this may seem to apparently resemble falsehood and deception, “but in actuality it is not so.” Thus, according to Hazrat Mirza Bashir Ahmad Sahib (ra),
The following Hadith lends support to this notion: “Ummi Kalthum bint ‘Aqabah (ra) relates, ‘There are only three instances where I have found “the Holy Prophet (saw) to permit the use of such statements “which do not actually constitute falsehood, but ordinary people may construe them as such.
“Firstly, war; secondly, when reconciling between two people who are at conflict with one another; “thirdly, when a husband or wife say something, which is intended to please or gratify the other.” “This Hadith leaves no room for doubt in the fact that the kind of ‘Khud’atan’ “which is permitted in war, does not imply falsehood and deception. “Rather, what is inferred are such things, which must be employed at times, as tactics of war,
“and which are considered to be lawful in every nation and in every religion. “After mentioning the account of Ka‘b bin Ashraf, Ibni Hisham has recorded the narration “that after the execution of Ka‘b, the Holy Prophet (saw) instructed the Companions “that now they should slay any Jew they were able to apprehend.
“Hence, one Companion by the name of Mahisah, attacked a Jew and killed him. “The same narration has been related in Abu Dawud as well. “The source of both these narrations is Ibni Ishaq.” Hazrat Mirza Bashir Ahmad Sahib (ra) further writes: “In light of the ‘Science of Narration,’
“this narration is weak and unreliable, (the Holy Prophet (saw) never said such a thing) “because Ibni Hisham has recorded it without a chain of narration, and the chain of narrators, “which has been provided by Abu Dawud is weak and incomplete. “In this chain of narrators, Ibni Ishaq states that he heard
“this incident from a freed slave of Zain bin Thabit (ra), “and that anonymous slave heard this incident from an unknown daughter of Mahisah (there are no narrations about who this girl was), “and that daughter had heard this incident from her father. “Now any individual can understand that a narration of this type,
“where two narrators are absolutely anonymous and unknown, cannot be acceptable in the least. “Moreover, even if a person contemplates in terms of Dirayat, this tale does not hold true, “because the general practice of the Holy Prophet (saw) categorically “refutes the notion that he would ever issue forth such a general order.
“Furthermore, if this was a general order, then definitely as a result, “there should have been numerous killings of this sort. “However, narrations have only reported a single case, “which substantiates that this was not a general order. “Then, when it is established in light of authentic narrations that the very next day
“a new treaty was settled with the Jews, in such a case, “it cannot be accepted at all that a command of this nature would have been issued. “Furthermore, if such an incident had actually occurred, “the Jews would have surely raised a huge hue and cry.
“However, no historical account demonstrates that any such complaint was lodged by the Jews. “Hence, in terms of both Riwayat and Dirayat, this tale proves to be false. “If this narration can be taken to possess any truth at all then only inasmuch
“that when an outcry broke out in Medina after the execution of Ka‘b bin Ashraf, “and the Jewish people became enraged, perceiving a threat from the Jews, “the Holy Prophet (saw) may have told the Companions that in self-defence, “they were permitted to slay any such Jew who posed a threat and attacked them. “However, (even if this were to be the case) it seems as if this atmosphere existed “for only a few hours, because the very next day, a new treaty was settled with the Jews
“and a state of peace and security was brought about once again.” Hazrat Mirza Bashir Ahmad Sahib (ra) then writes: “There is a slight difference of opinion “with regards to the date of the execution of Ka‘b bin Ashraf. “Ibni Sa’d has stated that it occurred in Rabi‘ul-Awwal 3 A.H.
“However, Ibni Hisham has placed it after the Sariyyah of Zaid bin Harithah (ra), “which is confirmed to have taken place in Jamadiyul-khirah.” He further writes: “At this instance, I have maintained the order adopted by Ibni Hisham.” Nonetheless, there are some accounts that remain, which I shall narrate in the future sermons.
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.