Friday Sermon – Khalifatul Masih V – Mirza Masroor Ahmad – Year 2019
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 be upon you all,
I bear witness that there is none worthy of worship except Allah He is alone 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. Hazrat Yazid bin Thabit was a Badri Companion of the Holy Prophet (saw). He belonged to a family of Banu Malik bin Najar from the Khazraj tribe of the Ansar.
Hazrat Yazid (ra)’s father was Thabit bin Zahak, and his mother name was Nawar bint Malik. Hazrat Yazid (ra) was the older brother of Hazrat Zaid bin Thabit (ra). He married Dubaiya bint Thabit. It is mentioned that he participated in both the Battles of Badr and Uhud.
He was martyred in 12 AH in the Battle of Yamama, during the caliphate of Hazrat Abu Bakr (ra). According to another narration, he was struck by an arrow on the day of Yamama and owing to this injury, he passed away while returning from this battle.
Hazrat Yazid bin Thabit (ra) narrates that they were sitting in the company of the Holy Prophet (saw) when they saw a funeral pass by them. The Holy Prophet (saw) stood up and everyone sitting around the Holy Prophet (saw) also stood up. They remained standing until the funeral had passed.
The details of this incident is recorded in another narration in the following manner: Hazrat Yazid bin Thabit (ra) narrates that he was sitting along with a group of Companions (ra) in the company of the Holy Prophet (saw) when a funeral passed by.
When the Holy Prophet (saw) saw this, he stood up swiftly, and the Companions also did the same. They continued to stand until the funeral had passed by them. Hazrat Yazid states: “By God! I do not think “that the Holy Prophet (saw) stood up due to some discomfort or a lack of space.
“I also think that this was the funeral of a Jewish man or a Jewish woman “and we did not ask the Holy Prophet (saw) as to the reason why he stood up for it.” There is another narration by Hazrat Yazid bin Thabit where they were
In the company of the Holy Prophet (saw) – this incident is from Sunan an-Nasai and earlier incident was from a book of history. Hazrat Yazid bin Thabit states: “The Holy Prophet (saw) came outside and saw a new grave.” In fact, this is a different incident altogether.
He states: “We went outside with the Holy Prophet (saw). Upon seeing a new grave, the Holy Prophet (saw) asked: “What is this?” The companions responded by saying: “This is the grave of the slave girl “who belonged to such and such tribe.” The Holy Prophet (saw) knew who the grave belonged to.
The Companions informed the Holy Prophet (saw) that she passed away earlier in the afternoon when he was resting. They said that they did not deem it suitable to wake him up at the time as he was resting. When the Holy Prophet (saw) heard this, he stood up.
The companions formed rows behind the Holy Prophet (saw), who then recited takbeer. To say: “Allahu Akbar” – Allah is the greatest] four times. Meaning that the Holy Prophet (saw) stood by her grave, instructed everyone to form rows and offered the funeral prayer.
He then stated: “As long as I am in your midst, you must inform me “when any one of you passes away, because my prayer serves as a mercy for the deceased.” Similarly, this narration is also recorded in Muslim, Sunan Abi Daud and Ibn-e-Maja.
It is mentioned in Ibn-e-Maja in the following manner; Hazrat Yazid bin Thabit, who was older than Zaid, states: “We were in the company of the Holy Prophet (saw). “When he reached Jannatul Baqee’, he discovered that a new grave had been dug.
“The Holy Prophet (saw) inquired about the grave, to which the Companions replied that it was the grave of such and such woman. “The narrator says that the Holy Prophet (saw) recognised her and said “that why did they not inform him me about her?
“They replied that he was resting in the afternoon and he was also fasting. “Hence, they did not wish to burden him. “Upon this, the Holy Prophet (saw) said: ‘Do not perform any deed that I am unaware of.’” In other words, “I have never ordered you as such.
“As long as I remain among you, you must inform me of whoever passes away. “The reason for this is that my prayer will become a source of mercy for that individual.” Following this, the Holy Prophet (saw) went to her grave.
They formed rows behind the Holy Prophet (saw) who then recited four Takbeerat for her. There is another narration form Sahih Bukhari, which has been narrated by Hazrat Abu Huraira and is in relation to a woman of dark complexion and offering her funeral prayer at her grave.
In this narration it is mentioned that she used to sweep the floor in Masjid Nabawi. One day, this woman who used to sweep Masjid Nabawi passed away. When the Holy Prophet (saw) did not see for several days, he inquired about her, upon which the companions informed him that she had passed away.
Upon this, the Holy Prophet (saw) said: “Were you not going to inform me about this? “Tell me where this woman’s grave is.” Hence, the Holy Prophet (saw) visited her grave and led her funeral prayer. The author of Injaz-ul-Hajah, a commentary of Sunan Ibn Majah, writes that this woman had dark complexion.
Imam Bayhaqi has mentioned her name to be Umme Mehjan and Ibn Manda has mentioned her name to be Kharqa. She has been counted among the female companions. It is also possible that her name was Kharqa and that Umme Mehjan was her title; i.e. both of these names are correct.
The name of the next companion to be mentioned is Hazrat Mu’awwiz bin Amr bin Jamuh. Hazrat Mu’awwiz belonged to the Banu Jusham of the Khazraj tribe of the Ansar. Hazrat Mu’awwiz’s fathers name was Amr bin Jamuh and the name of his mother was Hind bint Amr.
Hazrat Mu’awwiz bin Amr bin Jamuh participated in the Battle of Badr along with his two brothers, Hazrat Ma’az and Hazrat Khallad. Apart from this, they also participated in the Battle of Uhud. The father of Hazrat Mu’awwiz is Amr bin Jamuh, who was prevented from participating
In the Battle of Badr by his sons owing to his limp and pain in his foot. I have already mentioned this incident in a previous sermon, but will mention it briefly again. On the occasion of the Battle of Uhud, Hazrat Amr bin Jamuh said to his sons
That they did not permit him to go to war on the occasion of Badr. However, this time he will most certainly participate in the battle of Uhud and they will not be able to stop him. His sons explained to him that due to his impediment
He was not even obliged to participate in the battle under such circumstances. However, Hazrat Amr bin Jamuh did not accept this. He presented himself before the Holy Prophet (saw) and said: “O Messenger (saw) of Allah! “My sons are preventing me from participating in the battle due to my injured foot.
“However, I wish to participate in the Jihad alongside you.” The Holy Prophet (saw) also said: “As for you, Allah the Exalted has exempted you “and as such, Jihad is not obligatory upon you.” Nevertheless, seeing his zeal and passion, the Holy Prophet (saw) granted him permission.
Hazrat Amr bin Jamuh collected his provisions for the war and as he was about to set off he said: “O Allah! Grant me martyrdom “and do not return me to my family unsuccessful.” Subsequently, this desire of his was in fact fulfilled and he was martyred in the Battle of Uhud.
Following his martyrdom, his wife, Hazrat Hind, carried him and her brother, Abdullah bin Amr on the same horse and buried the two of them in the same grave. The Holy Prophet (saw) said: “I swear by Him Who holds my life in His hands!
“I have seen Amr walking about in heaven with his limp.” The name of the next companion is Hazrat Bishr bin Bara bin Ma’rur. Hazrat Bishr belonged to the Banu ‘Ubaid bin ‘Adi of the Khazraj tribe of the Ansar. According to another narration, he belonged to Banu Salama; these are two different narrations.
Hazrat Bishr’s fathers name was Hazrat Bara bin Ma’rur and the name of his mother was Khulaida bint Qais. The father of Hazrat Bishr, Hazrat Bara bin Ma’rur was among the twelve appointed chiefs during the Second Bai’at at Aqabah and was the chief of the tribe of Banu Salama.
Hazrat Bara passed away on a journey one month prior to the migration to Medina. When the Holy Prophet (saw) had migrated to Medina, he visited his grave and recited four Takbeerat. Hazrat Bishr participated in the Second Bai’at at Aqabah along with his father.
Furthermore, from among the companions, Hazrat Bishr bin Bara was an expert archer. The Holy Prophet (saw) established a bond of brotherhood between Hazrat Bishr and Hazrat Waqid bin Abdullah, who had come from Mecca to Medina. Hazrat Bishr participated alongside the Holy Prophet (saw) in the Battle of Badr,
Uhud, Khandaq, the treaty of Hudaybiyyah and the Battle of Khaybar. Abdur Rahman bin Abdullah narrates that the Holy Prophet (saw) said: “O Banu Nazala.” In some narrations it is written as Banu Salama! “‘Who is your leader?’ They replied that it is ‘Jadd bin Qais.’”
The Holy Prophet (saw) said: “On what basis do you consider him to be your leader?” They replied: “He is wealthier than us and is affluent. Therefore, we have made him our leader.” However, they also stated the only aspect they dislike about him is that he is a miser.
They did not like that he was extremely miserly. The Holy Prophet (saw) said: “Is there a greater shortcoming than miserliness?” In other words miserliness was a grave flaw and owing to this he could not be their leader. They replied: “O Messenger (saw) of Allah! Do tell us then who is our leader?”
The Holy Prophet (saw) said: “Bishr bin Bara bin Ma’rur, is your leader,” i.e the companion who is being mentioned. According to another narration, it is recorded that the Holy Prophet (saw) said: “Your leader is Bishr bin Bara bin Ma’rur, who has a fair complexion and curly hair.”
Hazrat Bishr bin Bara married Hazrat Qubaisa bint Saifi and they had a daughter named Alia. Hazrat Qubaisa accepted Islam and pledged allegiance to the Holy Prophet (saw). Hazrat Ibn Abbas (ra) narrates: “Prior to the advent of the Holy Prophet (saw),
“the Jews used to pray for victory against the tribes of Aus and Khazraj “through the mediation of the Holy Prophet.” They used to fight with one another and prayed for victory to be granted to them in the name of the prophet, whose advent has been prophesied,
And would supplicate to God Almighty for this. However, when God Almighty raised the Holy Prophet (saw) from among the Arabs, they themselves were the ones to reject him and his message. This has been the practice of those who reject [prophets] from time immemorial.
Once Hazrat Mu’az bin Jabal (ra), Hazrat Bishr bin Bara (ra) and Daud bin Salama said to them, “O Jews! Fear God and accept Islam. “Prior to this you would pray for victory through the advent of a prophet by the name of Muhammad
“and say that this prophet would appear, whose name would be Muhammad. “You would pray for victory through him, saying that we were those “who associate partners with God.” Hazrat Bishr bin Bara (ra) then said, “We were among those who associated partners
“with God and regarding us you would say that a prophet would appear “and the time has come for his advent. “You would narrate to us about the signs of his coming. “But now that he has appeared, why do you not accept him?”
Salam bin Mishkam – the leader and treasurer of the Jewish tribe Banu Nazir and also the husband of Zainab bint Harith, the woman who offered poisoned meat to the Holy Prophet (saw) during the battle of Khaibar, replied: “This prophet has not brought to us anything that we recognise
“and he is not that prophet whom we described to you.” Despite the fact that all the signs that they used to mention themselves were fulfilled, their answer was that the Holy Prophet (saw) did not bring what they could recognise and so all the signs had not been fulfilled.
Hence they did not accept him. Subsequently God Almighty revealed the following verse: [Arabic] “And when there came to them a Book from Allah, fulfilling that which is with them – “and before that they had prayed for victory over the disbelievers –
“yet when there came to them that which they knew, they rejected it. “The curse of Allah be on the disbelievers.” Hazrat Zubair bin Awwam (ra) relates: “During the Battle of Uhud, “when the circumstances went against us, I was near the Holy Prophet (saw).
“At the time we were stunned and in a state of shock, “when a state of sleep descended upon us. “It was such a state that it felt as if we had been overtaken by slumber. “There was not a single one of us whose chin was not resting on their chest.”
I.e their heads were lowered in this state of sleep and drowsiness. “By God, it felt to me as though I had heard the voice of Mu’atib bin Qushair in my sleep “and he was saying to me that if it was up to us to decide, “we would never die here in this manner.
Hazrat Mu’atib bin Qushair (ra) was an Ansari Companion who participated in the pledge at Aqabah, the Battles of Badr and Uhud. “I committed to memory the words I had heard in my state of slumber. “With regards to this occasion, God Almighty revealed the following verse: [Arabic]
I.e. ‘Then, after the sorrow, He sent down peace on you – ‘a slumber that overcame a party of you – while the other party ‘was anxious concerning their own selves, ‘thinking wrongly of Allah like unto the thought of ignorance. ‘They said, ‘Is there for us any part in the government of affairs?’
‘Say, ‘All government belongs to Allah.’’ Hazrat Ka’b bin Amr Ansari (ra) states, “On the day of the Battle of Uhud, “I was with 14 of my fellow tribesmen alongside the Holy Prophet (saw). “Thereafter, we were overtaken by a state of slumber which granted us peace” i.e. the slumber brought about tranquillity in them.
“Although we were still in the midst of a battle, yet this slumber granted us contentment. “There was not a single person from among us “who one could not hear the sound of snoring from.” At times such a state of deep slumber can arise.
He further says: “I witnessed the sword of Bishr bin Bara bin Ma’rur i.e. the Companion being mentioned, “fall out of his hand, “but he was completely unaware of this, all the while, “the idolaters were advancing towards us.” Nonetheless, it may well be that he perceived the sword to have fallen,
Because despite their state of slumber, they were used to gripping their weapons firmly or they would feel a sudden jerk if it began to slip out of their hands. The word used in this verse is Nu’aas and Hazrat Khalifatul Masih IV (rh)
Has explained its meaning in great detail in one of his lectures. He said that analysing all the various meanings of the words Amantan Nu’aasan, can be summarised in this verse to mean ‘after your sorrow, such a tranquillity was sent down upon you which can be termed as a form of sleep,
Or such a slumber which bestowed peace; or that God sent down upon them peace and tranquillity, which had similar effects to that of sleep. Hence, this is the meaning of Amantan Nu’aasan. Slumber also means to temporarily lower one’s head in a state of slumber. However, this meaning of Nu’aas does not apply here,
Rather the meaning in this context is a state that is between one being awake and asleep. Prior to falling asleep, there is a state where all of ones nerves and every part of the body experiences a state of calm, and this indeed is a state of complete contentment.
If this state is prolonged, then one falls asleep. If one is walking whilst they experience such a state, they will fall over, or at the least, they will feel a sudden jerk and then realise what state they had just experienced.
However, if one falls asleep, they do not have voluntary control over their nerves and parts of the body. Nonetheless, it could be the case that Bishr bin Bara experienced this state of deep sleep, but it was sleep that was peaceful.
Despite the fact that they were in the middle of a battle and one would easily stumble. For this reason, if we accept this rendition, when his hands became relaxed slightly his sword fell down. Nevertheless, this is such a state that one quickly realises
That they are about to fall into deep sleep and owing to a sudden jerk, they wake up. Thus, God Almighty states that He sent down peace upon them, which was similar to that of sleep, but not deep sleep whereby one loses voluntary control over their senses.
It granted them peace and tranquillity, but did not render them ineffectual. In a hadith of Bukhari, Hazrat Abu Talha narrates: “On the day of Uhud, “we were overcome by slumber at the peak of the battle.” This was the slumber that was referred to earlier, Hazrat Abu Talha (ra) states:
“My sword would constantly slip out of my hand, but then I would grip it firmly again.” Thus, from this hadith it shows that it was not such deep sleep whereby the possessions in their hands would drop or that they would fall over whilst walking.
Although it was a state of tranquillity, but they had full control over their senses. [He says:] “When the sword would slip, I would grip it firmly” this is not the case the slumber suddenly overcame them. Rather this was a state that descended over them for a short while.
In Tirmidhi, Abwab-ut-Tafseer, Hazrat Abu Talha (ra) narrates: “During the battle of Uhud, “I looked around and saw that every single person was slouched “behind their shields in a state of slumber.” This was owing to them remaining awake or due to tiredness, but the companions where in a difficult condition.
God Almighty then caused a state of peace and tranquillity to descend upon them. It was not a state that is usually experienced by soldiers who become tired after a battle. Rather, Hazrat Khalifatul Masih IV (rh) has stated that it was as if something suddenly descended from the heavens upon all the companions
Alongside the Holy Prophet (saw), who were engaged in fighting against the enemy, and this state then overtook the companions. At the time, they were in dire need of this source of peace. They needed to refresh and awaken their senses, but there was no time to take any rest.
When someone experiences this and is tired to such an extent, this state can be experienced. Nonetheless, if everyone suddenly falls in a state of slumber such as this, when the battle is at its peak and one is fearful of an attack by the enemy, then this is a miracle and not a coincidence.
This can happen to certain people and this did not take place by chance, rather it was a miracle and God Almighty sent down this state of peace upon them at that time. During the Battle of Khaybar, Hazrat Bishr also ate the poisoned goat meat
Alongside the Holy Prophet (saw), which was given to them as a gift by a Jewish woman. When Hazrat Bishr swallowed a piece of the meat, he had not yet moved from his place when all of a sudden his face complexion changed and became like Telasaan –
This was a cloth which was predominately black in colour. The pain was so severe that for an entire year, he was unable to turn over in bed without assistance and eventually he passed away in this painful state. It also stated [in other narrations] that the poison was so deadly
That he had not yet moved from his place when after a short while of eating the meat, he passed away. When Hazrat Bishr bin Bara (ra) passed away, his mother was severely grief stricken. She went to the Holy Prophet (saw) and said: “O Messenger (saw) of Allah!
“The death of Bishr will destroy the Banu Salamah! Will the deceased recognise one another.” The perpetrators have committed their evil deed, but will the deceased recognise one another and is there any way of sending her greetings to Bishr? The Holy Prophet (saw) replied: “O Umme Bishr! Indeed, they will.
“I swear by Him Who holds my life in His hands, “just as birds recognise one another in the trees, “in the same manner the inhabitants of paradise will recognise one another.” This meant that they would be able to recognise one another
And that he would be able to send her greetings to him with those who are close to their death. In another narration it is stated that after hearing this response from the Holy Prophet (saw), whenever a person from among the Banu Salamah neared their end,
The mother of Hazrat Bishr (ra) would go to that person and say: “O such and such, peace be upon you,” to which they would reply in kind. She would then say: “Please convey my greetings to Bishr.” Whenever a person from among the Banu Salamah would near their death,
She would go to them and say to convey her greetings. Earlier, while referring to the statement, “Bishr’s death would destroy the Banu Salamah, “would the deceased be able to recognise one another?” It may seem as if Hazrat Bishr’s mom was hostile to the Banu Salamah.
However, this was a way in which she expressed her grief and then asked if her greetings could be conveyed to Bishr. The Holy Prophet (saw) replied in the affirmative and as a result, she would visit every person who was nearing death to convey her greetings to Bishr in Paradise.
In one narration, the sister of Hazrat Bishr visited the Holy Prophet (saw) when he was nearing his death. The Holy Prophet (saw) said to her: “The morsel that I ate along with your brother “at Khayber has severed my insides.” Explaining this incident in detail, Hazrat Musleh Maud (ra) states:
“A Jewish woman asked the Companions what part of an animal “the Holy Prophet (saw) preferred to eat. “She was told that he preferred the shoulder of lamb or goat. “The woman slaughtered a goat and made cutlets on hot stones.
“Then she mixed with them a deadly poison, especially in pieces cut from the shoulder, “believing the Holy Prophet (saw) would prefer them. “The Holy Prophet (saw) was returning to his tent, “having lead the evening prayers in congregation. “He saw this woman waiting for him near his tent and asked,
‘Is there anything I can do for you, woman?’ “She said: ‘Yes, Abul-Qasim, you can accept a present from me.’ “The Holy Prophet (saw) asked a Companion to take whatever the woman had brought. “When the Holy Prophet (saw) sat down to his meal this present of roasted meat “was also laid before him.
“The Holy Prophet (saw) took a morsel. “A Companion Basheer bin al-Bara’ bin al-Ma‘rur also took a morsel.” Some books of history state the name as Bishr bin Bara, whereas in other places it is recorded as Basheer bin Bara. Hazrat Musleh Maud (ra) has mentioned the name Basheer bin Bara,
I.e. the same Bishr bin Bara. “The other Companions present at the meal stretched their hands to eat the meat. “But the Holy Prophet (saw) stopped them saying, ‘My hand has informed me that the meat has been poisoned.’” This did not mean that he had received a revelation, rather this is an expression used
By the Arabs, which meant that upon tasting the meat, the Holy Prophet (saw) thought that it was poisoned. Therefore, this is the meaning of the aforementioned phrase and the Holy Prophet (saw) used it as an expression. The meaning of ‘his hand informing him’ was that upon tasting the meat,
The Holy Prophet (saw) realised that the meat had been poisoned. The subsequent quote [in the incident] would shed further light on the matter. Hazrat Musleh Maud (ra) has elaborated on this stating that the Holy Qur’an has made mention of a wall in the time of Prophet Moses (as).
The wall wished for it to fall down, however, this simply referred to the fact that it appeared that the wall would collapse at any moment. Thus, even in this incident this statement was in fact an expression. Hazrat Musleh Maud (ra) then further says: “Basheer”, i.e. Bishr bin Bara, then said:
“I swear by God, Who has granted you honour, I too thought the morsel was poisoned. “I wished to spit out the morsel, however I thought that if I did so, “then perhaps you may dislike my action and it may disturb you while you are eating.”
He said that he was hesitant about the food and thought there was something suspicious with it. “Seeing you take a morsel, I also took one, but I soon began to wish “you had not taken yours as I suspected that it may have been poisoned.”
Soon afterwards Basheer became ill and, according to some reports, died there in Khayber. According to other reports he died after remaining ill for some time. The Holy Prophet (saw) then took a piece of the meat and gave it to a dog, but it too died shortly after eating the meat.
“The Holy Prophet (saw) then sent for the woman “and asked her if she had poisoned the meat. “The woman asked the Holy Prophet (saw) how he ever got to know about it. “The Prophet (saw) was holding a piece of the goat in his hand, and said, ‘My hand told me this,’
“The woman then realised that the Holy Prophet (saw) had discovered the truth. “The woman admitted what she had done. “The Holy Prophet (saw) asked: ‘What made you commit such a heinous act?’ “She replied: ‘My people were at war with you and my relations were killed in this battle,
‘I decided to poison you, believing that if you were an impostor you would die ‘and we should be safe, but if you were a Prophet, God would save you.’” Hearing this explanation, the Holy Prophet (saw) forgave the woman. Otherwise she would surely have been given the death penalty.
This incident shows that the Holy Prophet (saw) was ever ready to forgive those who attacked him and his followers, and punished only when punishment was necessary, when it was feared the guilty one would continue to cause mischief and strife. Some enemies of Islam allege that the Holy Prophet (saw)
Passed away due to this poison. This has also been discussed in certain books of history and biographies of the Holy Prophet (saw). Certain historians are willing to accept the narrative that the Holy Prophet (saw) passed away due to this poison, as they wish to declare the Holy Prophet (saw) as a martyr.
However, this is contrary to the facts. The research cell has also sent a report and I will mention that here. It is written that irrespective of what is written in any book of history or biography of the Holy Prophet (saw) or any hadith, the Holy Prophet (saw)’s demise was not due to poisoning.
If someone asserts this, then either they are ignorant of all the narrations, or they are mistaken. It should be remembered that the incident of the poisoning took place during the Battle of Khaybar, which occurred at the end of 6 AH or the beginning of 7 A.H.
And the Holy Prophet (saw) remained alive for approximately four more years. He lived a healthy life just as he did before the incident and even went for battles. There was not even the slightest change in his routine with respect to his worship or other daily activities.
To pass away after approximately four years, owing to a fever and a migraine, no rational individual would assert that his death was due to the effects of poisoning. In actuality, there is a hadith recorded in Bukhari as well as some other books of hadith and owing to not understanding the translation correctly,
People have inferred from it that the Holy Prophet (saw) demise was due to the effects of poisoning, whereas this is incorrect. The Hadith mentioned in Bukhari is as follows – I will mention the translation, Hazrat Aisha (ra) narrates that during his last days, the Holy Prophet (saw) would say:
“O Aisha! I have always felt the effects of what I ate at Khaybar. “Even today, I feel as if my insides are severed due to the poison.” From this hadith, some Muslims, Muslim exegetes and scholars of Hadith have inferred that the Holy Prophet (saw) passed away due to the effects of the poison.
Some of them then explain that owing to this the Holy Prophet (saw) can be deemed as a martyr, whereas this narration does not support this viewpoint. In this narration, the Holy Prophet (saw) simply expressed a sense of pain he felt.
Everyone is aware that an injury or [specific] pain can revert at times owing to certain factors. If one analyses the details regarding the narrations about the Holy Prophet (saw) eating poisoned meat at the time of Khaybar, it is also written that the Holy Prophet (saw)
Put the poisoned meat in his mouth, but did not swallow it. Even if he did swallow it, the fact that he lived a healthy life is proof that his death was not as a result of the poison. Indeed, the poison would have had a severe effect on the stomach or intestines
And this is a natural consequence of it. Likewise, since the morsel was placed in his mouth, it would have affected the uvula and owing to this he may have occasionally felt pain whilst eating. All the details regarding this incident can be found in the Hadith.
It is also written that the Holy Prophet (saw) knew that the meat had been poisoned and he stopped his companions from eating it. When the Holy Prophet (saw) called the woman responsible for it and asked her,
She said she added poison to see that if the Holy Prophet (saw) was a true prophet of God, he would be saved. Otherwise, they would be rid of him. The Jews even admit to the fact that the Holy Prophet (saw) survived. The poison used was fatal, yet the Holy Prophet (saw) survived.
In fact, according to some narrations this woman then accepted Islam. Nevertheless, the Jews themselves admit that the Holy Prophet (saw) survived and consider this to be a miracle. Therefore, it is utterly false to assert that the Holy Prophet (saw) passed away due to the effects of the poison.
I will continue narrating more accounts in the future, God Willing. At present, I will speak about two deceased members and God Willing – after the prayers, I will also lead their funeral prayers in absentia. The first funeral is of Respected Naseer Ahmad Sahib, son of Respected Ali Muhammad Sahib of Rajanpur.
He passed away on 21st November 2019 at the age of 63, – verily to Allah we belong and to Him shall we return. Ahmadiyyat entered the family of the deceased through his paternal great grandfather, Muhammad Din Sahib. He belonged to the village of Malsian, in Zira, district of Firozpur.
He accepted Ahmadiyyat by sending a letter pledging allegiance in 1907 along with his brother, Respected Ilahi Baksh Sahib. He then had the opportunity to pledge allegiance at the hands of Hazrat Khalifatul Masih I (ra) during the Qadian Jalsa in 1908. In Rajanpur, the deceased – Naseer Ahmad Sahib –
Had the opportunity to serve as the Naib Ameer of the district, as well as, Zaeem Ansarullah and Sadr Jama’at. He was regular in offering the five daily prayers in congregation and would make arrangements for it. He lived in a join-family system and would constantly remind all of his brothers,
Nieces and nephews for the prayers. At Fajr prayers, he would go around the entire manor house. They lived together in a large manor house which had separate dwellings. He would wake everyone up for the Fajr prayers. He would not only recite the Holy Qur’an himself, but also encourage all of his relatives,
Including children and ask them if they had done so. If they were negligent in this matter, he would encourage them about it. He would read the books of the Promised Messiah (as) and encourage his children and other relatives including his nieces and nephews.
He would listen to the Friday sermons on MTA regularly and it was his habit to ensure that all of the residents of his household had also listened to the Sermon. Despite facing severe opposition, he never let any opportunity pass by to perform tabligh [spread the message].
If his family members advised him to err on the side of caution, he would reply by saying: “How could I stand before God Almighty if I do not spread the message “of the one appointed by Him to others.” The deceased was a Moosi [member of the Institution of Al-Wasiyyat].
Apart from his wife, he is leaves behind one daughter and three sons. One of his sons, Khalid Ahmad Sahib is currently serving as a missionary in Mali, West Africa and owing to his duties, he was unable to attend the funeral. May God Almighty elevate the status of the deceased, grant him His forgiveness
And enable his children and future progeny to continue his virtuous deeds. The second funeral is of Respected Ataul Kareem Mubashar Sahib, son of Mian Allah Ditta Sahib, who was originally from Kirtu, district of Sheikhupura, but was currently residing in Canada. He passed away on 13th November at the age of 75-
Verily to Allah we belong and to Him shall we return. Ahmadiyyat entered the family of the deceased through his father, Respected Mian Allah Ditta Sahib, who performed Bai’at at the hands of Hazrat Musleh Maud (ra) in 1934 and after performing Bai’at, he devoted his entire life to spreading the message.
Many families accepted Ahmadiyyat through him and he spent his entire life with this spirit of dedication. Aside from this he served the Jama’at in many other capacities whilst he was in Lahore, Pakistan. In 2007, he moved to Canada and had the opportunity to serve as Secretary Ishaat for his Jama’at.
Owing to an ailment of the lungs, he constantly used oxygen [through a machine]. Until his health permitted him, he would regularly attend the mosque in order to offer the prayers on his wheelchair. He fought his illness courageously and never complained of anything. He had a bond of loyalty and sincerity with the Nizaam
And the institution of Khilafat and exhibited a lot of love for them. He was very intelligent and an influential, he possessed a pure heart and was honest. Every member of his family has spoken about the deep bond they had with him. He was sincere with everyone and would provide ease to others.
He never complained to anyone and had a loving and friendly relationship with everyone. The deceased was a Moosi. Aside from his wife, he is survived by two sons and two daughters. One of his sons, Ataul Mannan Sahib is a Missionary
Who is currently serving as Naib Nazir in the office of Sadr Sadr Anjuman Ahmadiyya. One of the deceased’s grandsons, Jazib Ahmad is studying in Jamia Ahmadiyya in Canada. The deceased was the elder brother of Abdul Kareem Qudsi Sahib, who is a poet of the Jamaat.
May God Almighty shower His mercy and forgiveness on the deceased and elevate his status. May He enable his children and future progeny to continue his virtuous endeavours. 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.