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 companion whose accounts I shall narrate today is Hazrat Mu’adh bin Jabal (ra). His name was Mu’adh and the name of his father was Jabal bin ‘Amr and his mother was Hind bint Sahl,
Who belonged to the Rabah branch of the Juhayna tribe. Hazrat Mu’adh bin Jabal’s (ra) title was ‘Abd-ur-Rahman and he belonged to the ‘Uday bin Sa’d bin ‘Ali branch of the Khazraj tribe. The author of Siyar-us-Sahabah [life of the companions] writes that Sa’d bin ‘Ali had two sons; Salama and ‘Uday.
Banu Salama is the progeny of Salama. During the era of Islam, only two individuals from the progeny of Hazrat ‘Uday bin Sa’d remained; they were Hazrat Mu’adh (ra) and his son, ‘Abd-ur-Rahman. The houses of Banu ‘Uday were situated in the neighbourhood of Banu Salama.
Hazrat Mu’adh bin Jabal (ra) was of extremely fair complexion, had a beautiful countenance, bright teeth and beautiful eyes. Amongst his people, he was the considered most beautiful, youthful and generous person. Abu Nu’aim relates that Hazrat Mu’adh bin Jabal (ra) was more compassionate, modest and generous than any other youth of the Ansar.
Hazrat Mu’adh bin Jabal (ra) participated in the second pledge of initiation at ‘Aqaba, along with seventy other Ansar. He was eighteen years old when he accepted Islam. Hazrat Mu’adh bin Jabal (ra) participated alongside the Holy Prophet (saw) in all the battles, including the battles of Badr, Uhud and Khandaq.
When he participated in the battle of Badr, he was twenty or twenty-one years of age. His step-brother, i.e. they were born to the same mother but had different fathers, was Hazrat ‘Abdullah bin Jadd, and he also participated in the Battle of Badr.
According to Usd-ul-Ghabah, the name of his step-brother was Sahl bin Muhammad bin Jadd. Sahl belonged to Banu Salama, therefore they also counted him among their tribe. When the Muhajireen of Mecca migrated to Medina, the Holy Prophet (saw) formed a bond of brotherhood
Between Hazrat ‘Abdullah bin Mas’ud (ra) and Hazrat Mu’adh bin Jabal (ra). This is the only reference that can be found in this regard from the various books of history. After accepting Islam, Hazrat Mu’adh bin Jabal (ra), along with the youth of Banu Salama, broke the idols of their tribe.
This incident of how he broke the idols of his family has previously been mentioned once before whilst narrating the accounts of another companion, and I will mention it again. Hazrat ‘Amr bin Jamooh had placed an idol made out wood in his home.
He named it Manaat and would show great respect to it and revere it. On the occasion of the second pledge of initiation at ‘Aqaba, some youths from Banu Salama also pledged their allegiance. Among them was Hazrat Mu’adh bin Jabal (ra) and the son of ‘Amr had also pledged his allegiance.
This incident that I am quoting has previously been mentioned in relation to Mu’adh bin ‘Amr. Hazrat ‘Amr bin Jamooh’s son devised a plan to call his father towards Islam. He would take the idol of Hazrat ‘Amr, which he had placed in his home, and throw it into a pit or pile of rubbish.
He would seek the assistance of some youths and Hazrat Mu’adh bin Jabal was among them as well. Nevertheless, he threw it into the pit of rubbish one day. ‘Amr found it and brought it back home and said that
“if I come to know who is doing this to my idol, I will punish him severely.” The following day, these young men did the same with the idol and it was once again lying face down in the pit. He once again picked it up and brought it back.
The third day, he cleaned the idol again and placed it in his home, but this time he hung his sword around the idol and said that “by God! I am not aware of who is doing this to you,
“but I am leaving a sword with you so that you may protect yourself. You now have a sword.” The following day, Hazrat ‘Amr noticed that the idol was once again not in its place and found it in that very pit in the local area, tied to the neck of a dead dog.
Seeing this, he was taken aback and became extremely concerned and was compelled to ponder over the fact that the idol he considered to be a god and had placed in his home did not even have the strength and power to protect itself even with a sword by its side,
How then could it possible protect him. Furthermore, it was lying around the neck of a dead dog. Thus, he deeply reflected that how could this possible be a god. Nevertheless, this incident was the cause for his inclination towards Islam and later accepting Islam.
Hazrat Mu’adh bin Jabal’s (ra) love and devotion to the Holy Prophet (saw) can also be gauged by the fact that when the Holy Prophet (saw) returned to Medina following the Battle of Uhud, sounds of wailing and lamenting could be heard in the streets. The Holy Prophet (saw) asked that what is this?
They replied that these are the wives of the Ansar, who are weeping for their martyrs. Upon this, the Holy Prophet (saw) said, “is there no one to weep for Hamzah?” The Holy Prophet (saw) then prayed for the forgiveness of Hazrat Hamzah. When Hazrat Sa‘d bin Mu‘adh (ra), Hazrat Sa‘d bin ‘Ubadah (ra),
Hazrat Mu‘adh bin Jabal (ra) and Hazrat ‘Abdullah bin Rawahah (ra) heard this, they went to their respective neighbourhoods and gathered the women of Medina who were wailing and weeping. They then said, “No one shall now mourn over the martyrs of the Ansar
“until they have mourned over the uncle of the Holy Prophet (saw), “because he said there is no one in Medina to mourn over Hazrat Hamzah (ra).” This was their love and devotion to the Holy Prophet (saw) upon seeing that he was in pain due to [the martyrdom of] Hazrat Hamzah (ra).
Although lamenting and wailing over a departed one is forbidden, but the Holy Prophet (saw) permitted it in this instance, or perhaps, having witnessed the emotions of the people, he also expressed his wish for them to also express their emotions for Hazrat Hamzah (ra).
But in any case, wailing and lamenting is generally forbidden in Islam and the Holy Prophet (saw) himself forbade it. After the conquest of Mecca, the Holy Prophet (saw) went to Hunain. Hunain is a valley situated north-east of Mecca, near Ta’if. The Holy Prophet (saw) kept Hazrat Mu‘adh bin Jabal (ra) in Mecca,
So that he could teach the people of Mecca about Islam and the Holy Qur’an. Hazrat Mu‘adh bin Jabal (ra) fully participated in the Battle of Tabuk. When the Holy Prophet (saw) enquired about Hazrat Ka‘b bin Malik (ra) who at the time had remained behind in Medina,
A man from the Banu Salamah tribe spoke ill of Hazrat Ka‘b bin Malik (ra). In response, Hazrat Mu‘adh bin Jabal (ra) reproached him and said, “O Messenger (saw) of Allah, we only see good in him, we do not see anything bad.”
This was their standard of morals that they would not speak ill of someone behind their back. Qatadah relates that he heard Hazrat Anas (ra) say, “In the time of the Holy Prophet (saw) “four people compiled the Holy Qur’an, who were all among the Ansar.
“These were: Hazrat Mu‘adh bin Jabal (ra), Hazrat Ubayy bin Ka‘b (ra), “Hazrat Zaid bin Thabit (ra) and Hazrat Abu Zaid (ra).” Hazrat Abu Zaid (ra) was the paternal uncle of Hazrat Anas (ra). Hazrat ‘Abdullah bin Umar (ra) narrates that he heard the Holy Prophet (saw) say, “Learn the Qur’an from four people –
“Ibn Mas‘ud (ra), Salim (ra), the freed slave of Abu Hudhaifah (ra), “Ubayy bin Ka‘b (ra) and Mu‘adh bin Jabal (ra).” This narration I have just cited is from Sahih al-Bukhari. It has previously been detailed in relation to Hazrat Ka‘b (ra) that Hazrat Musleh Maud (ra) stated in one instance that
The Holy Prophet (saw) appointed a group of teachers who taught the Holy Qur’an; they [learned and] memorised the entire Holy Qur’an from the Holy Prophet (saw) and taught it to others. These were four esteemed teachers who were responsible for learning the Holy Qur’an from the Holy Prophet (saw) and teaching it to others,
And there were many companions under them who would also teach the Holy Qur’an to others. The names of these four esteemed teachers are ‘Abdullah bin Mas‘ud (ra), Salim, the freed salve of Abu Hudhaifah (ra), Mu‘adh bin Jabal (ra) and Ubayy bin Ka‘b (ra).
The first two were Muhajirin and the latter two were Ansar. With regards to their work, Abdullah bin Mas‘ud (ra) was a labourer, Salim (ra) was a freed slave, while Mu‘adh bin Jabal (ra) and Ubayy bin Ka‘b (ra) were chieftains of Medina. Thus, the Holy Prophet (saw) appointed Qaris [reciters]
Keeping in view every member of society. It is narrated in a Hadith that the Holy Prophet (saw) used to say: “Anyone who desires to read the Qur’an should learn from the following four individuals; “‘Abdullah bin Mas‘ud, Salim, Mu‘adh bin Jabal and Ubayy bin Ka‘b.” These were the four people who either learned the entire Qur’an from the Holy Prophet (saw) or would recite it before him to ensure they did not make any mistakes.
Aside from them, there were also many other companions who learned various portions of the Holy Qur’an directly from the Holy Prophet (saw). It is related in another narration that on one occasion when Hazrat ‘Abdullah bin Mas‘ud (ra) [was reciting the Qur’an he] pronounced a word differently.
Hazrat Umar (ra) stopped him and said that it should be pronounced in such and such manner. Hazrat ‘Abdullah bin Mas‘ud (ra) stated that the Holy Prophet (saw) taught him to pronounce it in that very manner. Hazrat Umar (ra) took him to the Holy Prophet (saw)
And complained that he did not recite the Qur’an correctly. The Holy Prophet (saw) asked, “O ‘Abdullah bin Mas‘ud, recite.” When he recited it, the Holy Prophet (saw) said he was reciting correctly. Thereupon Hazrat Umar (ra) submitted, “O Messenger (saw) of Allah, you taught me to pronounce the word differently.”
The Holy Prophet (saw) told him that that was also correct. This shows that in addition to the four companions who learnt the Holy Qur’an from the Holy Prophet (saw), there were others also. Hazrat Umar’s (ra) submission that he had been taught to pronounce a certain word in a particular way
Shows that he, too, used to learn the Qur’an from the Holy Prophet (saw) himself. Hazrat Anas bin Malik (ra) relates that the Holy Prophet (saw) said, “From among my Ummah, the most merciful to them is Abu Bakr (ra); “the one who most strictly adheres to the religion of Allah is Umar (ra);
“the most modest of them is ‘Uthman (ra); “the best decision-maker of them is ‘Ali bin Abi Talib (ra); “the most knowledgeable of them of the Holy Qur’an is Ubayy bin Ka‘b (ra); “the most knowledgeable of them of what is lawful and unlawful is Mu‘adh bin Jabal (ra),
“and the most knowledgeable of them of the obligatory matters is Zaid bin Thabit (ra). “Listen! Every nation has an Ameen [custodian] “and the Ameen of my nation is Abu ‘Ubaidah bin al-Jarrah (ra).” This narration has previously been mentioned as well in a similar manner.
Hazrat Abu Hurariah (ra) relates that the Holy Prophet (saw) said, “What an excellent man is Abu Bakr (ra), what an excellent man is Umar (ra), “what an excellent man is Abu ‘Ubaidah bin al-Jarrah (ra), “what an excellent man is Usaid bin Hudair (ra),
“what an excellent man is Thabit bin Qais bin Shammas (ra), “what an excellent man is Mu‘adh bin Jabal (ra), “and what an excellent man is Mu‘adh bin ‘Amr bin al-Jamuh.” This is a narration of Musnad Ahmad bin Hanbal. Hazrat Mu‘adh bin Jabal (ra) relates that
The Messenger (saw) of Allah took hold of his hand one day and said, “O Mu‘adh! By Allah I love you”. Hazrat Mu‘adh (ra) replied, “May my parents be sacrificed for you, I too love you.” The Holy Prophet (saw) then said,
“O Mu‘adh (ra), I advise you to never forget to recite after every prayer: “(ARABIC) “‘O Allah, help me remember You, to be grateful to You, and to worship You in an excellent manner.’” Hazrat Mu‘adh bin Jabal (ra) relates that the Holy Prophet (saw) said,
“Shall I not tell you about one of the doors to paradise?” Hazrat Mu‘adh bin Jabal (ra) submitted, “Of course.” The Holy Prophet (saw) said to recite: “‘There is no might nor power except with Allah.’” Hazrat Mu‘adh bin Jabal (ra) narrates
That he enquired from the Holy Prophet (saw) as to what is the most excellent kind of faith. The Holy Prophet (saw) replied, “The most excellent faith is to love Allah “and to hate only for the sake of Allah, “and to occupy your tongue in the remembrance of Allah.”
Hazrat Mu‘adh (ra) then asked, “O Messenger (saw) of Allah, what else?” The Holy Prophet (saw) answered, “Love for others what you love for yourself. “You must like for others that which you like for yourself, “and you must dislike for them that which you dislike for yourself.” Hazrat Jabir bin Abdillah (ra) narrates that
Hazrat Mu’adh bin Jabal (ra) would pray with the Holy Prophet (saw) and then return to his tribe and lead them in prayer. He would first come to Masjid Nabawi and offer prayers there, after which he would return to his home and lead his people in prayer. This is a narration from Sahih Al-Bukhari.
Hazrat Jabir (ra) narrates that Hazrat Mu’adh (ra) would offer prayers with the Holy Prophet (saw) and then would return to his people and lead them in prayers. One evening, he offered the ‘Ishaa prayer behind the Holy Prophet (saw). When he returned to his people he led them in prayers
And began reciting Surah Al-Baqarah [Chapter 2 of the Holy Qur’an]. Upon this, one person separated himself from the congregation, recited ‘salam’ [to indicate the end of prayer] and began to pray on his own. When he saw that a lengthy chapter is being recited,
He said ‘salam’ and began to offer the prayer on his own. Seeing him do this, the people called out his name and said: “Have you become a hypocrite?” They admonished him for leaving the congregational prayer and praying on his own and asked him whether he had become a hypocrite.
Upon this he replied: “No, by God I am not a hypocrite. “I will certainly go to the Holy Prophet (saw) and inform him of what I have done. “If I was a hypocrite I would have hid myself to offer the prayers. “I will certainly inform the Holy Prophet (saw) of all this.”
Subsequently he came to see the Holy Prophet (saw) and said: “O Messenger of Allah (saw)! “We transport water from one place to another on our camels “and ensure people have water in their homes. “Thus, we work all day long. “Hazrat Mu’adh (ra) offered the ‘Ishaa prayers with you
“and then came to his own neighbourhood and began reciting Sura Al-Baqarah.” The Holy Prophet (saw) turned to Hazrat Mu’adh (ra) and said: “O Mu’adh! Do you wish to place the people in trial? Why do you cause hardship for the people?” The Holy Prophet (saw) then advised what to recite and repeated it again.
According to the narration of Hazrat Jabir, the Holy Prophet (saw) said: “You ought to recite, Surah Al-Shams, Surah Al-Duha, Surah Al-Lail and Surah Al-A’la.” The Holy Prophet (saw) mentioned these four chapters as an example. This is a narration of Sahih Muslim. There is a narration in Sahih Al-Bukhari as follows;
Hazrat Jabir bin Abdillah Ansari (ra) relates that one evening, a man was taking his camels which would transport water and coincidentally he saw that Hazrat Mu’adh (ra) was leading prayers in the mosque. Upon seeing him he tied down his camels and began offering prayers behind Hazrat Mu’adh (ra).
Hazrat Mu’adh (ra) began reciting Surah Al-Baqarah or Surah An-Nisa. The man stopped his prayers and left. The man later found out that Hazrat Mu’adh (ra) was displeased by this act of his. Hence he came to the Holy Prophet (saw) and complained about Hazrat Mu’adh (ra).
Upon hearing this the Holy Prophet (saw) said to Hazrat Mu’adh (ra) three times: “O Mu’adh! You wish to put the people through a grave trial? “Why do you put the people through difficulty “by reciting long Surahs [Chapters of the Holy Qur’an]?
“Why did you not recite: ‘Surah Al-A’la, Surah Al-Shams, Surah Al-Duha, Surah Al-Lail,’ “because in the congregation behind you there are elderly people, “some are weak and there are also those who have other needs.” As mentioned earlier this is a narration of Sahih al-Bukhari.
In light of the advice of the Holy Prophet (saw) to Hazrat Mu’adh bin Jabal (ra) about reciting shorter Surahs in [congregational] prayers, Hazrat Khalifatul Masih II (ra) writes: “It was the preference of the Holy Prophet (saw) to recite Surah Al-A’la, Surah Al-Ghashiya,
“Surah Al-Fajr and other similar Surahs [in terms of length] in obligatory prayers. “An-Nisai has related from Hazrat Jabir (ra) “that once Hazrat Mu’adh bin Jabal (ra) was leading the prayers. “A person came and joined in the [congregational] prayers behind him. “Hazrat Mu’adh (ra) prolonged the prayers;
“according to some narrations he began to recite Surah Aal-e-Imran or Surah Al-Nisa. “When the prayer became prolonged, “he stopped his prayers and moving to one side, began to pray on his own. “When he concluded his prayer he left. “After the prayer finished, someone informed Hazrat Mu’adh (ra) of what happened
“in that one person came and joined the prayer, “but when the prayer became prolonged “he stopped the prayer and moving to one side, he began to pray on his own. “After he finished his prayer he then left. “Hazrat Mu’adh (ra) said that perhaps he was a hypocrite
“and then related the entire incident to the Holy Prophet (saw). (In this narration Hazrat Musleh Maud (ra) has stated that Hazrat Mu’adh went to the Holy Prophet (saw) himself.) “He said: ‘O Messenger of Allah (saw)! “‘I was leading the prayer when such and such person joined the prayer.
“‘But when the prayer became prolonged, he left the prayer and began to pray on his own “‘and left once he finished.’ “When the person against whom the complaint was raised “found out that the incident had been mentioned to the Holy Prophet (saw), “he also came to see the Holy Prophet (saw) and submitted:
“‘O Messenger (saw) of Allah! I came to offer the prayers and joined in “‘when he [i.e. Hazrat Mu’adh (ra)] was leading the prayers. “‘However, he prolonged the prayers. “‘We work all day long and my camel was also tied up without any food.
“‘Therefore, I stopped praying in congregation and prayed on my own to one side of the mosque. “‘I then returned home and then fed my camel.’ “Upon hearing this, the Holy Prophet (saw) was displeased with Hazrat Mu’adh (ra) “and said to him: ‘O Mu’adh! You will place the people in great difficulty.
“‘Why do you not recite Surah Al-A’la, Surah Al-Shams, “‘Surah Al-Duha, Surah Al-Fajr or Surah Al-Lail? “‘Why did you not recite these chapters and why did you choose to recite the longer chapters?’ “From this incident we can conclude that “the Holy Prophet (saw) has deemed these [aforementioned] chapters of average length.
“Indeed, under special conditions one may recite the longer chapters, “or when one is unwell they may recite even shorter chapters. “However, these chapters are of average length which ought to be recited “during the prayers in which the Imam recites a portion of the Holy Qur’an out aloud.”
It should also be remembered that this does not mean that only these chapters can be recited. The Holy Prophet (saw) has given a general instruction that one should not recite long chapters in congregational prayers. However, one can recite the chapters according to their own circumstances or according what they have learnt.
Some people have memorised shorter chapters and because there is nobody else to lead the congregation, they have to lead the prayers. Therefore, it is permissible for them to recite shorter chapters as well. However, the general instructions of the Holy Prophet (saw) is that
Longer chapters are not to be recited in the congregational prayers because there are various people in the congregation; some are elderly, some are unwell or work long hours. Hazrat Mu’adh bin Jabal (ra) relates: “I was riding behind the Holy Prophet (saw)
“and there was nothing between him and me but the rear part of the saddle, “when he said: ‘O Mu’adh bin Jabal!’ “to which I replied: ‘I am present O Messenger (saw) of Allah and at your service!’ “The Holy Prophet (saw) travelled for a short while, when again he said: ‘O Mu’adh bin Jabal!’
“to which I replied: ‘I am present, O Messenger (saw) of Allah and I am at your service.’ “He then again travelled for a short while and said: ‘O Mu’adh bin Jabal!’ “to which I replied: ‘I am present O Messenger (saw) of Allah “‘and I am at your service!’
“The Holy Prophet (saw) then said: ‘Do you know what right Allah has upon His servants?’ “I submitted: ‘Allah and His Messenger (saw) know best.’ “The Holy Prophet (saw) said: ‘Verily the right of Allah over His servants is “‘that they should worship Him and not associate anything with Him.’
“The Holy Prophet (saw) then rode a short distance and then said: ‘O Mu’adh bin Jabal!’ “to which I replied: ‘I am present O Messenger (saw) of Allah “‘and I am at your service!’ “The Holy Prophet (saw) said: ‘Do you know what rights the servants have upon Allah?’
(Firstly, people must fulfil the rights they owe to Allah the Almighty. When they fulfil these rights and act accordingly, then people have rights over God Almighty.) “I replied: ‘Allah and His Messenger (saw) know best.’ “The Holy Prophet (saw) said: ‘it is that Allah will not punish them.’
“When people obey Allah the Almighty’s commandments “then they are granted the right that Allah will not punish them.” This is a narration of Sahih Muslim. Hazrat Mu’adh bin Jabal (ra) narrates: “I was once travelling in the company of the Holy Prophet (saw).
“Whilst we were on the journey and I came to him and asked: “‘O Messenger (saw) of Allah, “‘tell me of a deed which will take me into Paradise and will keep me away from the Hellfire.’ “The Holy Prophet (saw) said, “‘You have asked me about a great matter indeed!
“‘Yet it is attainable for whom Allah makes it easy for.’ “He further said: ‘Worship Allah and do not associate any partners with Him; observe prayer; “‘pay the Zakat; fast in the month of Ramadan; and perform the pilgrimage to the House of Allah.’
“The Holy Prophet (saw) then said, ‘Shall I not inform you about the doors to attain goodness?’ “The Holy Prophet (saw) then explained: ‘I shall inform you about the doors to attain goodness. “‘Fasting is a shield and charity washes away sins just as water extinguishes a fire;
“‘and for one to offer prayers in the middle of the night (i.e. to offer Tahajjud prayers).’ “The Holy Prophet (saw) then recited the following verse: “‘Their sides keep away from their beds; and they call on their Lord in fear and hope,’ “‘and spend out of what We have bestowed on them. “‘And no soul knows what joy of the eyes is kept hidden for them, “‘as a reward for their good works.’ “The Holy Prophet (saw) further said: “‘Shall I not inform you of the best deed, its pillar and its peak?’
“The Holy Prophet (saw) then stated: ‘it is to perform Jihad.’ “He then said: ‘Shall I not tell you the foundation of all this (i.e. it is a fundamental matter upon which everything rests)? “I said, ‘Yes, O Messenger (saw) of Allah.’
“And so, the Holy Prophet (saw) took hold of his tongue and said, ‘To restrain this.’ “I submitted,’ O Prophet (saw) of Allah, will we be held accountable for what we say with it?’ “The Holy Prophet (saw) said: ‘May Allah bless you, O Mu’adh!’ “‘there is nothing that throws people into the Hellfire upon their faces “‘except what you reap from your tongues?'”
Meaning passing harsh and hurtful remarks or injuring one’s sentiments through their words is something that can lead to quarrels. Furthermore, it can lead to many other evils. Whether one’s words are the cause of evil or become a means of spreading evil and sin, then according to the Holy Prophet (saw)
It will cause them to be thrown in the hellfire on their faces. Therefore, one ought to be mindful of what they say and use their tongue [and words] to spread virtuous deeds. Hazrat Ka’b bin Malik (ra) narrates that Hazrat Mu’adh bin Jabal (ra) would pass edicts [fatwah]
During the lifetime of the Holy Prophet (saw) and also during the caliphate of Hazrat Abu Bakr (ra) in Medina. Muhammad bin Sahl bin Abi Khaithamah narrates on the authority of his father that during the Holy Prophet’s (saw) life, three men from the Ansar and three men from the Muhajirin would pass edicts.
They were: Hazrat Umar (ra), Hazrat Uthman (ra), Hazrat Ali (ra), Hazrat Ubayy bin Ka’b (ra), Hazrat Mu’adh bin Jabal (ra) and Hazrat Zaid bin Thabit (ra). Abdur Rahman bin Qasim narrates from his father that whenever Hazrat Abu Bakr (ra) would be faced with a matter in which he needed to consult
With those who possessed good judgment and knowledge of jurisprudence, he would call individuals from among the Muhajireen and the Ansar and these included Hazrat Umar (ra), Hazrat Uthman (ra), Hazrat Ali (ra), Hazrat Abdur Rahman bin Auf (ra), Hazrat Muaz bin Jabal (ra), Hazrat Ubayy bin Ka’b (ra) and Hazrat Zaid bin Thabit (ra).
All of these individuals would issue the Fatwas [edicts] during the era of Hazrat Abu Bakr (ra), in other words they formed the jurisprudential committee and were permitted to issue edicts based on their knowledge they had received from the Holy Prophet (saw). During the era of Hazrat Abu Bakr (ra),
Hazrat Mu’adh bin Jabal (ra) migrated to Syria and settled there. Upon this, Hazrat Umar (ra) stated that Hazrat Mu’adh bin Jabal’s (ra) departure had a left a void in Medina and amongst the people of Medina in the field of jurisprudence and in those matters regarding which he would issue edicts.
Hazrat Umar (ra) requested Hazrat Abu Bakr (ra) that he should stop him from leaving as people greatly needed him. However, Hazrat Abu Bakr (ra) refused saying that he could not stop anyone who had made a decision and desired to embrace martyrdom.
Hazrat Umar (ra) stated, “By God, one can attain martyrdom even whilst laying on their bed.” Thaur bin Yazid relates that when Hazrat Mu’adh bin Jabal (ra) would offer the Tahajjud prayer in the night, he would recite the following prayer: “O Allah! My eyes are asleep whilst the stars are shining brightly.
“You are the the Living, the Self-Subsisting and All-Sustaining. “O Allah! My desire to attain paradise is lacking and I am weak “and lack the strength to escape from the hellfire. “O Allah! Enable me to become among the guided,
“and save this for it to be granted to me on the Day of Judgment – “surely You do not go against Your promise.” Such was the level of fear he had. Hazrat Anas bin Malik (ra) relates that the Holy Prophet (saw) stated to Hazrat Mu’adh bin Jabal (ra)
Whilst he was sat behind the Holy Prophet (saw) on the saddle, “O Mu’adh bin Jabal!” “O Messenger (saw) Allah, I am here at your service.” Submitted Hazrat Mu’adh bin Jabal (ra). The Holy Prophet (saw) stated, “O Mu’adh”. Again, he submitted, “O Messenger (saw) Allah, I am here at your service.”
The Holy Prophet (saw) again called his name and he replied, “O Messenger (saw) Allah, I am here at your service.” After calling his name out three times, the Holy Prophet (saw) said, “Whoever with the sincerity of their heart testifies
“that there is none worthy of worship except Allah and Muhammad (saw) is Messenger of Allah, “then Allah will surely safeguard him from the hellfire.” Upon this, Hazrat Mu’adh (ra) submitted, “O Messenger (saw) of Allah, shall I not convey this to the others “as it will be a source of joy for them?”
The Holy Prophet (saw) replied, “Then they will only rely on this one thing and abandon all other virtues, “therefore do not tell this to others.” Hazrat Mu’adh (ra) only revealed this saying of the Holy Prophet (saw) at the time of his demise, and even then, only did so lest he committed a sin
For not having conveyed the words of the Holy Prophet (saw). Hazrat Mu’adh (ra) felt that he ought to convey this saying to the scholars of the time but did not do this while he was alive and in good health. Hazrat Waliullah Shah Sahib has written about this in the commentary of Bukhari.
There were certain Hadith in relation to a subject and whilst mentioning those, he also included this particular hadith and stated: “This particular intellectual statement is only addressed to certain people “because others could suffer greatly on account of failing to understand its proper meaning. “It is not enough to simply proclaim that
“‘There is none worthy of worship except Allah and Muhammad (saw) is the messenger of Allah’ “and then assume that there this no need to carry out any other deed.” In reality, this has become the condition of the Muslims, who are Muslim in name only.
They recite the Kalimah [declaration of faith] and fail to carry out any other deed. Hazrat Shah Sahib further writes: “This Hadith has explained that there is a particular context to such statements.” He was mentioning various Ahadith and this particular Hadith was also included in that. He then further writes:
“Another authentic tradition narrated by Hazrat Ibn Masood has been recorded “in Sahih Muslim, which is as follows: “The gist of the aforementioned sayings of the Holy Prophet (saw) is that “one should address people in accordance to their intellect and level of understanding “because certain statements can lead to Fitna.” Shah Sahib has given further explanation as well
But they are related to the other narrations so I will leave them as they are quite detailed. In any case, he further on writes: “We see that how the so-called believers have made the mere verbal declaration of ““there is none worthy of worship except Allah” as a way of freeing mankind
“from enduring the hardships of the Shariah by granting them a ‘certificate’ for their faith “and whilst showing a complete disregard to all other religious obligations.” Every Maulvi [Muslim cleric] who delivers sermons from his pulpit claims that whoever offers their prayers behind him and recites the Kalimah,
He would be granted the certificate of faith and there is no need to do anything else. He further writes, “It was in the presence of these very believers who gave verbal testimony of their faith “that the Holy Prophet (saw) stated that
“in the latter days faith will neither be in their hearts nor uttered from their tongues, “rather it will ascend into the heavens. “He then also stated the Hadith regarding the Kalimah in this context. “Then whilst quoting the following narration: “One who abstains from every kind of shirk [idolatry] right till his death, “will enter paradise.” He further writes: “The wisdom behind the Holy Prophet (saw) repeatedly calling “Hazrat Mu’adh’s (ra) name and then remaining silent upon his response
“was in order to arouse his interest and passion to listen to the words of the Holy Prophet (saw). “Thus, the Holy Prophet (saw) only told him this “was once he was fully attentive and eager to listen.” Shah Sahib further writes: “This was so that he would be able to truly understand
“what the Holy Prophet (saw) was going to say and so it would leave an impression on him. “Thus, the Holy Prophet (saw) repeated his name three times “in order to draw his attention on this matter. “On the other hand, Hazrat Mu’adh (ra) greatly honoured what the Holy Prophet (saw) stated
“and did not disclose this to anyone, except towards the end of his life “and even then it was only in fear of being held accountable by Allah the Almighty “for not having conveyed something of knowledge to at least the scholars of the time.”
Today, Muslims profess to be believers and although they recite the Kalimah and believe that they are free from shirk, however their hearts are filled with all kinds of shirk. They place their trust in worldly material and if the true state were to be revealed of the prominent religious speakers,
Their condition is the same. In regards to the aforementioned Hadith in which it states that Allah the Almighty will safeguard those from the hellfire who recite the Kalimah, also proves that the reward of this lies with Allah Alone.
It is not the duty of man to issue an edict regarding one who recites the Kalimah whether he is a Muslim or not. Such self-issued edicts are also against the Qur’anic teachings as well. Nowadays, during the [Islamic] month of Rabi-ul-Awwal it is common for Muslims to be commemorating Milad-ul-Nabi,
However the actual thing is to adopt the teachings and the blessed example of the Holy Prophet (saw). One should not simply consider themselves to be a Muslim in their own view, rather they ought to leave matter of one who recites the Kalimah with Allah the Almighty to judge.
Such things will grant happiness to the soul of the Holy Prophet (saw) and such deeds of his Ummah will become a source of joy for him. Alongside invoking salutations upon the Holy Prophet (saw), we should express our gratitude to Allah the Almighty
That He has not abandoned the religion of the Holy Prophet (saw), in fact in accordance to His divine promise and as prophesied, He has sent the Promised Messiah (as) for the revival of faith, who has taught us the true essence of adhering to the Kalimah and the commandments of the Shariah,
So that we truly become amongst those who will be safeguarded from the hellfire. May Allah the Almighty also grant wisdom to those who reject the Promised Messiah (as) to understand this. May Allah the Almighty also enable us to truly understand the true teachings of Islam
And the true spirit of the Kalimah and act accordingly. Hazrat Mu’adh bin Jabal (ra) narrates, “In the year when the Battle of Tabuk took place, we also left with the Holy Prophet (saw) “and the Holy Prophet (saw) would join the Zuhr and Asr prayers “and also the Maghrib and Ishaa prayers.
“One day, the Holy Prophet (saw) read the prayers slightly later. “He came out and lead the Zuhr and Asr prayers and then returned to his residence. “He then came out again and lead the Maghrib and Ishaa prayers. “The Holy Prophet (saw) then stated, “‘Tomorrow, you will, God willing, reach the springs of Tabuk.’”
To clarify, it does not mean that the Holy Prophet (saw) lead all four prayers together, rather he joined the Zuhr prayer with the Asr and read it at the very last moments of when Asr can be offered
And similarly offered the Maghrib and Ishaa prayer at the earliest time when Maghrib can be offered. In any case the Holy Prophet (saw) stated, “Tomorrow when the sun has fully risen, you will reach the spring of Tabuk. (the Holy Prophet (saw) estimated that they will roughly reach during the day).
“Whoever among you reaches it should not touch its water or drink from it until I arrive.” The narrator states, “Upon arriving, “two individuals had already reached before us “and there was a very small stream of water coming from it, almost as thin as the lace of a shoe.
“The Holy Prophet (saw) asked both these individuals if they had touched the water “and they both replied they had taken water from it and also drank from it. “The Holy Prophet (saw) admonished them both, “asking why they had taken some water despite the fact that he had forbidden them from doing so;
“and he continued to say to them that which Allah willed for him to say.” The narrator says that little by little, people began taking water out of the spring until some water had accumulated in a bowl – there was only a small stream of water. The narrator says that the Holy Prophet (saw)
Washed both hands in the bowel and washed his face as well. Then he took the water and poured it back into the spring; meaning he washed his face whilst standing by the stream and the excess water fell back into the spring. Upon this the spring began flowing rapidly;
When the Holy Prophet (saw) washed his face and hands in the spring and the excess water fell back into the spring, what was once a light stream began to quickly flow, and people were able to drink to their fill. Then the Holy Prophet (saw) said,
“O Mu`adh! if you live long enough, you will see this place become filled with gardens.” According to the books of hadith, we learn that this miracle occurred when the Holy Prophet (saw) had just arrived in Tabuk. According to Seerat Ibn Hisham this event took place on the way back from Tabuk,
In a valley named Mushaqaq. Imam Malik has also mentioned this incident in his book Muwatta. Whilst explaining this hadith, Muhammad bin Abdul Baqi Zarqani writes that Abu Waleed Waji states that this was a prophecy which has already been fulfilled, and the Holy Prophet (saw) specifically mentioned Hazrat Mu`adh (ra)
Because he had moved to Syria and that was where he passed away. The Holy Prophet (saw) was informed through revelation that Hazrat Mu`adh (ra) would see this place, and through the blessings of the Holy Prophet (saw), that valley would become a place full of trees and gardens.
Allamah Ibn Abdul Barr relates that Ibn Wasa` states that he visited the entire area surrounding that spring. He found the lushness and greenery of its trees to the extent that perhaps it would remain so until the end of time, which was exactly as the Holy Prophet (saw) had prophesied.
It is written in Aqdas Seeratun Nabawi (saw) that the Chieftain of Tabuk said “until two years ago, this was overflowing for 1375 years. “Then tube wells were dug in areas at a lower altitude, “and thus the water from this spring moved towards the tube wells.
“After being distributed among 25 tube wells, this spring has only just dried up.” “Afterwards, he took us to a tube well “where we saw a four-inch pipe was installed “and water was flowing from it with great force, without the use of any machine.
“We were told that the other tube wells were similar to this one. “It is due only to the blessings from the miracle of the Holy Prophet (saw) “that there is such an abundance of water in Tabuk, “that apart from Medina and Khaibar, we have not seen as much water anywhere else.
“In fact the reality is that the amount of water in Tabuk is even more than these two places. “Due to this water, gardens are being planted everywhere in Tabuk, “and according to the prophecy of the Holy Prophet (saw), “Tabuk is filled with gardens, which continue to increase by the day.”
The remaining accounts from his life will be mentioned in the future sermon, God willing. I will lead some funeral prayers [in-absentia] after the Friday prayer and will also mention some details regarding them. The first is of Maulvi Farzand Khan Sahib, who was the Missionary In-Charge of the Khurdah Dunya Garh District in Odisha.
He was diabetic, and on 10th September, he was suddenly stricken by typhoid and severe pneumonia due to which he was admitted into the hospital, and it was here that he passed away according to Divine decree: “Surely to Allah we belong and to Him shall we return.” He was a Musi.
He is survived by his wife Sakina Begum, his daughter Fariha and his son Rehan. He was always at the forefront of service to the Community. He was very virtuous. He took care of the missionaries and mu`allimeen working under him.
He was kind hearted, humble, had high moral standards and was extremely pious and sincere. He enrolled in Jamia Qadian in 1980 and graduated in 1988 and then entered the practical field. He served for 32 years with great effort, sincerity, and exhibiting the true spirit of devotion.
During this time, he helped people accept Islam Ahmadiyyat in various places and also established many chapters of the community. His wife Sakina Begum Sahiba says, that Mualvi Sahib used to relate that his first posting was in Haryana, where there was no official building of the Community, nor were there any Ahmadis there.
He would go to various places, propagating the message [of Islam Ahmadiyyat] and establishing centres. Whilst doing this, once he ended up in a village of the Haryana province and propagated the message of Ahmadiyyat to them. A local man there said that one of their cows was unable to produce milk.
If his community was truthful, then he should blow on something and give it to him, so that his cow could drink it and produce milk. [The local man said] that if he was truthful and this miracle occurred, then his entire family would accept Ahmadiyyat.
Maulvi Sahib said that he recited Surah al-Fatihah, Durood Sharif, and said some prayers after which he blew on some water and gave it to the man, who took the water and left. Maulvi Sahib says that he spent the entire night in that village sitting under a tree,
Praying for Allah Almighty to manifest this miracle as a sign for the truthfulness of the Promised Messiah (as). Maulvi Sahib says that at the break of dawn, he saw someone coming towards him, carrying a bucket. When he looked inside the bucket he saw that it was milk [and the person said],
“Maulvi Sahib, our cow has produced milk, “and in our happiness, I and my entire family have realized that the Ahmadiyya Community is true “and we now join [this Community].” His son Rehan says, “he was extremely humble, very kind hearted and met everyone with great love and affection.
“He lived his life for the sake of the pleasure of Allah the Almighty “and for the service to the Community. “He hearkened to every instruction and guidance of the Khalifa and advised us to do the same. “He always treated us with kindness and love. “Along with his service to the Community,
“he would help my mother in carrying out work around the house. “He safeguarded his prayers throughout his life and ensured that we did so as well. “He always advised us to tread upon the right path.” All the missionaries and mu`allimeen who worked with him have all written that he was an exemplary missionary;
He was extremely kind and they never saw him express any anger. The second funeral is of Abdullah Munsiku Sahib who was a local missionary in Malaysia. On 7th October, he fell unconscious and was taken to the hospital, but he could not be revived and passed away on that same night.
“Surely to Allah we belong and to Him shall we return.” He was 68 years of age. He was a Musi. He is survived by his wife and eight children. He was the father-in-law of two missionaries in Malaysia; Salahuddin Sahib and Masroor Ahmad Sahib. Abdullah Munsiku Sahib was born in the Philippines,
And after graduating from university, he joined the Muslim organization called Moro National Liberal Front. This organization fought against the government and its purpose was to establish an Islamic rule in the Philippines. In 1973 his parents migrated from the Philippines to Malaysia and settled in Sandakan Samba.
In any case, Allah Almighty had granted him a pure heart; the Promised Messiah (as) appeared in his dreams many times as well and the Second Khalifa (ra) and the Third Khalifa (rh). It was according to Divine Will, that he was able to attend the Annual Convention of Takinabalu in 1973.
Seeing the Convention and experiencing it proved to be faith inspiring and thus, he accepted Ahmadiyyat. The area in Sandakan where he lived did not have a missionary, and his soul had a thirst [for knowledge]. Hence, he satiated this thirst by extensively studying the Community’s literature.
He had a passion for propagating the message of Islam Ahmadiyyat. He practically implemented this passion by propagating the message of Ahmadiyyat to his friends, family and throughout his area. As a result of his efforts, many people joined the fold of Islam Ahmadiyyat.
It was due to this very passion for propagation that he dedicated his life and was then posted as a missionary. He also had the opportunity of serving in the Philippines alongside Khairuddin Maros Sahib for some time. As a result of his virtuous disposition, zeal for knowledge, humility,
And fear of Allah Almighty, he was able to render great service there as well. He would also debate with Christians. He brought many people into the fold of Islam. He could not speak Urdu but had a great desire to learn. He had memorized many quotes and poems [in Urdu].
He was fond of being hospitable; he would particularly tend to the hospitality of those who came for the Friday prayer. He was a man of discipline and desired for everyone to be disciplined as well, and thus, he undertook the Tarbiyyat [moral and spiritual training] of others accordingly.
He had difficulty walking over the past few years, but he never allowed this to pose any hindrance to his work. The third funeral is of Abdul Wahid Sahib, who was a mu`allim in Qadian. He passed away on 12th September at the age of 55.
“Surely to Allah we belong and to Him shall we return.” He was originally from a Christian household. His older brother, a retired teacher, was the first from his family to be have the honour to accept Ahmadiyyat. His entire family later accepted Ahmadiyyat.
After accepting Ahmadiyyat, Abdul Wahid Sahib did a three-year course in Jami`atul Mubashireen. Upon graduating, he went to various regions to propagate the message of Islam Ahmadiyyat. He was also entrusted with the duty of Ta`lim and Tarbiyyat in various areas of Qadian. He was very obedient and worked with great zeal.
He was very skilled in the work of Tabligh, and it was as a result of his propagation that three Christian families, and three other non-Ahmadi families in Qadian entered into the fold of Ahmadiyyat. By the grace of Allah Almighty, two people from among these families are also Musi,
Meaning not only did they accept Ahmadiyyat but they have also excelled in virtue. He is survived by his wife, a son and two daughters. His son graduated from Jamia Ahmadiyya this year as a missionary. May Allah Almighty elevate the station of all these deceased and grant them all His forgiveness and mercy.
May their progenies continue on their good deeds; and may Allah Almighty fulfil the desires which they had for the upbringing of their children, and may they become the true helpers of Khilafat – especially those children who are life devotees. May Allah Almighty grant them His forgiveness and mercy.
As I said, after leading the Friday prayer, I will lead the funeral prayer [in absentia], God willing. 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.