Ahmadi Muslim VideoTube Friday Sermon Khalifa V Friday Sermon | 30th December 2022 | 4K ULTRA HD

Friday Sermon | 30th December 2022 | 4K ULTRA HD

Friday Sermon – Khalifatul Masih V – Mirza Masroor Ahmad – Year 2022

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 (sa) is the Messenger of Allah

I bear witness that Muhammad (sa) 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 (sa) 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. After concluding the accounts from the life of Hazrat Abu Bakr Siddiq (ra), I mentioned that this concluded the series of accounts related to the Badri companions. However, various aspects and details of some of the companions I had already mentioned

Came to light later on and I mentioned that either I would relate them at another time or they would be included once these (sermons) are published. Some people have been writing to me that they have greatly benefitted by listening to these historical accounts

And that these additional details should also be mentioned in the Friday sermons. As such, I deemed it appropriate to mention these over a few sermons so that people can have knowledge of these details through this and a greater number of people can listen to these.

In any case, the first mention in this regard is that of Hazrat Hamza (ra). He was the paternal uncle of the Holy Prophet (sa) and he was very dear to him, which is evident from various sayings of the Holy Prophet (sa) as well as his reaction to the martyrdom of Hazrat Hamza (ra).

It is also possible that some aspects will briefly be repeated. In one of the narrations it is mentioned that the Holy Prophet (sa) very much liked the name Hamza. Hazrat Jabir bin Abdillah (ra) relates, “someone from among us had a son born in his house and he asked what to name the child.

“The Holy Prophet (sa) said, ‘Name him after Hamza bin Abd-il-Muttalib, ‘which is my most favourite amongst all the names.’” With regards to the wives and children of Hazrat Hamza (ra), it is written in Tabaqat-ul-Kubra that one of the marriages of Hazrat Hamza (ra)

Was to the daughter of Milla bin Malik, who belonged to the tribe of Aus. Through this marriage, Ya’la and Amir were born. Based on the name of his son, Ya’la, one of the titles of Hazrat Hamza (ra) was Abu Ya’la. Through his second marriage to Hazrat Khaula bint Qais Ansaria (ra),

Hazrat Ammarah (ra) was born. Based on her name, Hazrat Hamza (ra) chose his title of Abu Ammarah. One of Hazrat Hamza’s (ra) marriages was with Hazrat Salma bint Umays (ra) who was the sister of Hazrat Asma’ bint Umays (ra). Through her, a daughter by the name Hazrat Umamah (ra) was born.

This is the same Umamah over whom Hazrat Ali (ra), Hazrat Ja’far (ra) and Hazrat Zaid bin Haritha (ra), may Allah be pleased with them all, disputed. Each of them desired that Hazrat Umamah (ra) would stay with them. However, the Holy Prophet (sa) decided in favour of Hazrat Ja’far bin Abi Talib (ra)

As the maternal aunt of Hazrat Umamah (ra), Hazrat Asma’ bint Umays (ra), was married to Hazrat Ja’far (ra). Ummarah, Fazl, Zubair, Aqeel and Muhammad were among the children of Hazrat Hamza’s (ra) son, Ya’la. However, all of them passed away. Thus, upon the demise of Hazrat Hamza’s (ra) children,

His did not have any progeny that continued. The details of the dispute between Hazrat Ali (ra), Hazrat Ja’far (ra) and Hazrat Zaid bin Haritha (ra) in relation to the daughter of Hazrat Hamza (ra), which was just mentioned, have been recorded in Bukhari in the following manner. Hazrat Bara’ bin Azib (ra) relates that

When the Holy Prophet (sa) intended to perform the Umrah in Dhu al-Qa’dah, the people of Makkah refused to allow him to enter Makkah. In the end, he made an agreement with them on the condition that they could come the following year to perform the Umrah and remain there for three days.

When the pact was being written in the wording of “These are the conditions which Muhammad, the Messenger of Allah agrees to,” the Makkans said, “We do not accept this. “If we accepted you as the Messenger of Allah, we would never have stopped you. “Therefore, instead write ‘Muhammad bin Abdillah’.”

The Holy Prophet (sa) said, “I am the Messenger of Allah “and I am also Muhammad bin Abdillah.” He then instructed Hazrat Ali (ra) to erase the words “Messenger of Allah”. Hazrat Ali (ra) responded, “I shall never erase it. By Allah, I shall never erase your title!”

The Holy Prophet (sa) took the paper which was being written on, and despite not knowing how to write properly, he wrote, “These are the conditions which Muhammad bin Abdillah agrees to: “No one shall bring a weapon to Makkah, except the swords which remain in their sheaths.

“They shall not take anyone back with them from among the Makkans, “even if they wish to accompany them. “No one from the companions shall be stopped if they wish to remain in Makkah.” In accordance with the treaty, when they entered Makkah the following year,

And the stipulated duration came to an end, the Quraish went to Hazrat Ali (ra) and said, “Tell your friend (i.e., the Holy Prophet (sa)) to now depart as the agreed time has now passed.” The Holy Prophet (sa) then departed from there.

Hazrat Hamza’s (ra) daughter, who was following him, said, “O uncle, O uncle.” Hazrat Ali (ra) went and took hold of her hand, and said to Fatimah (ra), “Take your uncle’s daughter.” She was then placed on the mount. Now Hazrat Ali (ra), Hazrat Zaid (ra) and Hazrat Ja’far (ra)

Began to dispute over the matter of (the guardianship of) Hazrat Hamzah’s (ra) daughter. Hazrat Ali (ra) said, “I have brought her and she is the daughter of my uncle.” Whereas Hazrat Ja’far (ra) said, “She is the daughter of my uncle “and her maternal aunt is my wife.”

Hazrat Zaid (ra) said, “She is the daughter of my brother.” The Holy Prophet (sa) made his decision in the matter that she will remain with her maternal aunt, saying, “A maternal aunt holds the station of a mother.” He said to Hazrat Ali (ra), “You are mine and I am yours.”

He then said to Hazrat Ja’far (ra), “You are similar to me in appearance and in nature.” Then, to Hazrat Zaid (ra) he said, “You are our brother and friend.” Hazrat Ali (ra) asked, “Will you not marry the daughter of Hazrat Hamzah (ra)?”

He replied, “She is the daughter of my foster-brother and I am her uncle.” These minor issues nowadays can be resolved through these incidents. At times, there are cases in the Qada wherein it is questioned as to why custody is given to the maternal aunt or maternal grandmother.

And so, through these accounts such matters have been resolved. In relation to Hazrat Hamza’s (ra) acceptance of Islam it also mentioned in Raud al-Unf that aside from Ibn Ishaq, others have added further details in relation to his acceptance of Islam. Hazrat Hamza (ra) relates, “When I was overtaken by anger

“(i.e., the entire incident as related by his bondwoman, as has been mentioned previously) “I said, ‘I follow the religion of Muhammad (sa).’ “However, I later felt remorse that I had forsaken the religion of my forefathers “and I spent the night doubting this great matter whereby I could not sleep a wink.

“I then went to the Ka’bah and prayed fervently to Allah the Almighty “that He may open my heart to the truth and dispel all my doubts. “I had not even completed my prayers when the doubts had completely left me “and my heart was filled with certainty.

“The following morning I went to the Holy Prophet (sa) and related the entire incident. “Upon this, the Holy Prophet (sa) prayed that Allah the Almighty grants me steadfastness.” Hazrat Ammar bin Abi Ammar (ra) relates, “Hazrat Hamza bin Abi Muttalib (ra) asked the Holy Prophet (sa)

“to show what Hazrat Gabriel (as) truly looked like. “The Holy Prophet (sa) replied, ‘You do not have the capacity to see him.’ “He asked, ‘Why not?’ The Holy Prophet (sa) stated, ‘Sit down where you are, if you so will.’”

The narrator says, “Hazrat Gabriel (as) then appeared on the wooden part of the Ka’bah “where the idolaters would place their clothes whilst performing the circuits. “The Holy Prophet (sa) then said, ‘Now look up and see.’ “When he looked up he saw that

“the two feet of Hazrat Gabriel (as) were like green Zabarjad (precious stone). “He then fell unconscious.” Zabarjad is a precious stone which is similar to an emerald. In Safar 2 AH, the Holy Prophet (sa) departed from Madinah to Abwa’, along with a group of his companions

And Hazrat Hamza (ra) also had the opportunity to be a part of this. Hazrat Hamza (ra) had the honour of carrying the flag of the Holy Prophet (sa) which was white. The Holy Prophet (sa) had appointed in his place Hazrat Abu Sa’d (ra) as the governor of Madinah,

Or according to another narration, he appointed Hazrat Sa’d bin Ubadah (ra). No battle ensued in this expedition and a peace treaty was agreed with Banu Damrah. This was the first expedition in which the Holy Prophet (sa) personally took part. Another name of this expedition is Waddan.

In relation to this Hazrat Mirza Bashir Ahmad Sahib (ra) has written in Sirat Khatamun-Nabiyyin, “Divine permission of Jihad by the sword was granted in the month of Safar, “during the second year of migration. “Since immediate action was required to protect the Muslims from the bloody intentions “and threatening schemes of the Quraish,

“the Holy Prophet (sa) set out from Madinah with a community of the Muhajirin, “in the name of Allah the Exalted. “Prior to departure, “the Holy Prophet (sa) appointed Sa‘d bin Ubadah (ra), Chief of the Khazraj, “as the Amir of Madinah in his absence,

“and set out towards the south-west of Madinah on the road to Makkah “until he finally reached Waddan. “The people of the Banu Damrah resided here. “This tribe was a branch of the Banu Kinanah “and in this manner these people were the paternal cousins of the Quraish.

“Upon reaching here, the Holy Prophet (sa) engaged in discussions “with the chieftain of the Banu Damrah, “and settled a treaty by mutual agreement. “The conditions of this treaty were that “the Banu Damrah would maintain friendly relations with the Muslims “and would not aid an enemy against the Muslims.

“Furthermore, when the Holy Prophet (sa) called upon them in support of the Muslims, “they would come immediately. “On the other hand, on behalf of the Muslims, the Holy Prophet (sa) agreed that “the Muslims would maintain friendly relations with the Banu Damrah “and would aid them whenever it was required.

“This treaty was formally written and signed by both parties. “After an absence of fifteen days, the Holy Prophet (sa) returned. “Another name for the Ghazwah of Waddan is also the Ghazwah of Abwa. “This is because the village of Abwa is closely situated to Waddan

“and this was the same place where the noble mother of the Holy Prophet (sa) passed away. “Historians write that in this Ghazwah, along with the Banu Damrah, “the Holy Prophet (sa) was conscious of the Quraish as well. “This means that in actuality, this campaign of the Holy Prophet (sa)

“was to put down the threatening schemes of the Quraish. “Furthermore, its objective was to dispel that poisonous and threatening influence, “which the caravans of the Quraish, etc., “had created against the Muslims amongst the tribes of Arabia, “and due to which the state of the Muslims was extremely vulnerable during these days.”

In this expedition, Hazrat Hamza (ra) was holding the flag of the Holy Prophet (sa). “After this, in Jamadiyul-Ula, upon receiving news of the Quraish of Makkah once again, “the Holy Prophet (sa) set out from Madinah with a company of the Companions

“which is said to comprise of 150 to 200 men and appointed his foster brother, “Abu Salamah bin ‘Abdil Asad (ra) as the Amir in his absence. “In this Ghazwah as well, Hazrat Hamza (ra) was holding the white flag of the Holy Prophet (sa). “After making numerous rounds in this Ghazwah,

“the Holy Prophet (sa) finally reached ‘Ushairah, “which was situated close to the coast and the region of Yanbu. “Although a battle with the Quraish did not take place, “nevertheless the Holy Prophet (sa) settled a treaty with the Banu Mudlij “on terms as were agreed upon with the Banu Damrah, and subsequently returned.”

The individual battle duels which took place during the Battle of Badr have already been mentioned in light of various Ahadith. Hazrat Mirza Bashir Ahmad Sahib (ra) has also mentioned the details in the following manner, “Now the armies had lined up before one another.

“However, at this time, a strange spectacle of Divine power manifested itself. “The standing arrangement of both armies was such “that the Muslim army appeared to be more than, “rather, double its actual number in the eyes of the Quraish. “Due to this, the disbelievers were struck with awe.

“On the other hand, the army of the Quraish appeared lesser than their actual number “in the eyes of the Muslims. “Due to this, the Muslims were fortified with great confidence. “The Quraish attempted to discern the correct figure of the Muslim army, “so that they could console such hearts which had begun to sink.

“For this purpose, the chieftains of the Quraish dispatched ‘Umair bin Wahb “to ride his horse around the Muslim army, so as to gather its actual number, “and whether it was supported by any hidden reinforcements. “Hence, ‘Umair mounted his horse and circled the Muslims, but he witnessed such awe,

“determination and fearlessness in the face of death on the countenances of these Muslims, “that he returned immensely awe-stricken and addressed the Quraish saying: ‘I have not been able to spot any hidden reinforcements, but O company of the Quraish! ‘I have witnessed that in the Muslim army,

‘it is not men who ride upon the saddles of these she-camels, ‘rather, death is seated upon them. ‘Destruction is mounted upon the backs of the she-camels of Yathrib.’ “When the Quraish heard this news, a wave of anxiety rippled through their ranks.

“Suraqah, who had come as their guarantor, was so awe-stricken, that he fled upon his heals. “When people attempted to restrain him, he said: ‘I see that which you do not.’ “When Hakim bin Hizam heard the opinion of ‘Umair, “he frantically came to ‘Utbah bin Rabi‘ah and said:

‘O ‘Utbah, after all, it is the retribution of ‘Amr Hadrami ‘that you seek from Muhammad (sa), because he was your confederate. ‘Would it not do if you were to pay the blood money to his heirs, ‘and turn back along with the Quraish? ‘You shall be forever known by a good name.’

“Utbah, who was frightened himself could not ask for anything better, “and he immediately said: ‘Of course! I agree; ‘And after all Hakim! These Muslims and we are relatives. ‘Does it seem right for a brother to raise his sword against his brother, ‘and father against his son?

‘Go to Abul-Hakam (i.e., Abu Jahl) and present this idea to him.’ “Then, Utbah mounted his camel and began to convince people of his own accord that: ‘It is not correct to fight against relatives. ‘We should turn back and leave Muhammad (sa) to his devices

‘and let him settle his matter with the tribes of Arabia himself. ‘We shall see what happens, and after all it is not such an easy task to fight these Muslims, ‘because even if you call me a coward, although I am not, ‘however I see a people who are eager to purchase death.’

“When the Holy Prophet (sa) noticed Utbah from afar, he said, ‘If there is anyone from among the army of the Quraish who possesses some nobility, ‘then it is certainly in the rider of that red camel. ‘If these people listen to his advice, it would do them good.’

“However, when Hakim bin Hizam approached Abu Jahl, and presented this proposal to him, “could it be expected that this Pharaoh of the people would be talked into such a thing? “He instantly retorted, ‘Well, well, now ‘Utbah has begun to see his relatives before him!’

“Then he called upon ‘Amir Hadrami, the brother of ‘Amr Hadrami, and said, ‘Have you heard what your ally, Utbah says? ‘Especially, when the retribution of your brother is in our grips!’ “The eyes of Amir began to gorge with blood in rage and according to the Arab custom,

“he tore off his clothes becoming naked and began to shout: ‘Woe to ‘Amr! My brother is not being avenged! Woe to ‘Amr! My brother is not being avenged!’ “This desert cry, enflamed a fire of enmity in the hearts of the Quraish “and the furnace of war began to burn in full force.

“The taunt given by Abu Jahl infuriated ‘Utbah. “Consumed by this rage, he took his brother Shaibah and son Walīid “and proceeded ahead of the disbelieving army. “According to the ancient Arab custom, he called for individual combat. “A few Ansar were about to advance, when the Holy Prophet (sa) restrained them and said,

‘Hamza, stand up! ‘Alī, stand up! ‘Ubaidah, stand up!’ “All three of them were very close relatives of the Holy Prophet (sa), “and it was his desire that his own kith and kin “should be the first to advance in the face of danger. “On the other hand, upon seeing the Ansar,

“‘Utbah and his comrades cried out, ‘What do we know of you. Bring before us our equals.’ “Hence, Hamza ra, ‘Ali (ra) and ‘Ubaidah (ra) stepped forward. “According to the Arab custom, each side identified itself, after which, “‘Ubaidah bin Muttalib confronted Walid, “Hamza (ra) confronted ‘Utbah and ‘Ali (ra) confronted Shaibah.

“Hamza (ra) and Ali (ra) put their adversaries to dust in merely two strikes. “However, two or four strong blows were exchanged between ‘Ubaidah (ra) and Walid. “Eventually, both fell to the ground sustaining heavy wounds at the hands of the other.

“At this, Hamza (ra) and Ali (ra) quickly advanced and brought an end to Walid, “and carried ‘Ubaidah (ra) back to their camp. “‘Ubaidah (ra), however, was unable to recover from his injuries, “and passed away on the journey back from Badr.” During the Battle of Badr,

Hazrat Hamza (ra) also killed Tu’aima bin Adi, a chieftain of the Quraish. There is a narration regarding an incident from the time of Badr regarding Hazrat Hamza (ra) killing Hazrat Ali’s (ra) camels while he was intoxicated. This took place prior to the prohibition of alcohol.

This incident has been detailed in Bukhari as follows: Hazrat Ali bin Hussain (there are various narrators) relates from his father Hazrat Hussain bin Ali (ra) that Hazrat Ali bin Abi Talib (ra) said, “Whilst alongside the Holy Prophet (sa) on the occasion of the Battle of Badr,

“I received a young camel as the spoils of war “and another camel was granted to me by the Holy Prophet (sa). “One day, I took them to the home of an Ansari Companion “and tied them with the intention of placing some Azkhar upon their backs and then sell it.

“(Azkhar is a type of grass that is used by people such as goldsmiths “(and the grass itself is fragrant). “A goldsmith from the Banu Qainuqa was also accompanying me. “My intention was to use the income for the walima ceremony “after my marriage which was going to take place with Fatimah (ra).

“Hamza bin Abdil Muttalib (ra) was drinking alcohol in that same Ansari Companion’s house. “There was also a singer with them, and when she sang: ‘O Hamza, get up and go towards the fat young camels,’ “Hazrat Hamza (ra) was overcome with passion and took his sword

“and sliced the humps of both camels, gutted their stomachs, and took out their livers.” Ibn Juraij states, “I asked Ibn Shahab whether he also cut their humps, to which he replied, ‘He cut both of their humps and took them with him.’”

Ibn Shahab relates that Hazrat Ali (ra) said, “It pained me a great deal to see this. “I then went to the Holy Prophet (sa); at the time, Zaid bin Harithah (ra) was also with him. “I informed the Holy Prophet (sa) of this incident

“upon which he went (to Hazrat Hamza (ra)) accompanied by Zaid (ra) and myself. “When the Holy Prophet (sa) reached Hamza (ra) and expressed his displeasure, “Hazrat Hamza (ra) looked up, and in his state of intoxication “he said even to the Holy Prophet (sa), ‘You are all servants of my forefathers.’

“The Holy Prophet (sa) turned around and left “(this incident took place before the prohibition of alcohol). “The Holy Prophet (sa) said that while in this state it was best to not speak with him. “Later however, it is seen that when alcohol was prohibited, “these people did not go anywhere near it.”

This was the standard to which the Companions adhered to the commandments of Allah the Almighty. They immediately broke their drinking vessels; they did not say that they would wean away from it slowly, as said by people today. First, they become addicted to such substances which is already wrong and prohibited in Islam,

And then they say that they will slowly rid themselves of this habit and say that they should be given time. In any case, this was an incident that took place; afterwards his standards of sacrifice continued to elevate. Certainly, Hazrat Hamza (ra) would have been greatly embarrassed for what he said.

After the Battle of Badr, during the expedition towards the Banu Qainuqah, Hazrat Hamza (ra) was also at the forefront in this. Hazrat Hamza (ra) held the white flag of the Holy Prophet (sa) in this expedition as well. This has been explained in detail by Hazrat Mirza Bashir Ahmad (ra) who writes,

“When the Holy Prophet (sa) migrated from Makkah and arrived in Madinah, “there were three tribes among the Jews, which inhabited Madinah at the time. “Their names were the Banu Qainuqa, Banu Nadir and Banu Quraizah. “As soon as the Holy Prophet (sa) came to Madinah,

“he settled treaties of peace and security with these tribes, “and lay the foundation for peaceful and harmonious cohabitation. “By virtue of agreement, “all parties were responsible for maintaining peace and security in Madinah, “and if a foreign enemy was to attack Madinah, “everyone was collectively responsible for its defence.

“In the beginning, the Jews conformed to the treaty, “and at least openly, did not create conflict with the Muslims. “However, when they began to notice that “the Muslims were continuing to gain strength in Madinah, “they began to change their attitude

“and firmly resolved to bring an end to this growing power of the Muslims. “To this end, they began to employ all sorts of lawful and unlawful schemes, “so much so that they did not even hold back “from an attempt to create rift among the Muslims and thus instigate a civil war.

“As such, there is a narration that on one occasion “a large group of people from the tribes of Aus and Khazraj were sitting together “and conversing with love and harmony, “when a mischievous Jew reached this gathering and began to mention the Battle of Bu‘ath.

“This was the horrific war which took place between these two tribes “a few years prior to the migration, “and in which many people from among the Aus and Khazraj were slain at the hands of one another. “As soon as this war was mentioned, memories of the past were refreshed

“and scenes of ancient enmity began to run before the eyes of various emotional people. “The result was that from satirical remarks, taunt and slander, “the matter escalated to such an extent “that both parties found themselves at daggers drawn in the very same gathering.

“Thank God, however, that the Holy Prophet (sa) was notified in due time “and he immediately arrived at the scene with a community of the Muhajirin “and calmed both parties down; and rebuked them as well saying, ‘Do you follow a way of ignorance while I am amongst you?

‘You do not value the favour of God that through Islam He has made you brothers.’ “The Ansar were so deeply moved by this admonition that their eyes began to flow with tears, “and they began to embrace one another whilst repenting for their action.

“When the Battle of Badr had taken place and Allah the Exalted, in His Grace, “granted a convincing victory to the Muslims, “despite their being few and without means over a very fierce army of the Quraish, “and the prominent leaders of Makkah were mixed to dust,

“the Jews of Madinah went up in flames of jealousy. “They began to openly hurl stinging comments at the Muslims “and publicly asserted in gatherings that, ‘So what if you have defeated the army of the Quraish. ‘Let Muhammad (sa) fight us and we shall demonstrate how wars are fought.’

“This escalated to such an extent that in one gathering “they even uttered such words in the very presence of the Holy Prophet (sa). “As such, there is a narration that after the Battle of Badr, “when the Holy Prophet (sa) returned to Madinah, “one day, he gathered the Jews and admonished them

“and whilst presenting his claim, invited them to Islam. “The chieftains among the Jews “responded to this peaceful and sympathetic address of the Holy Prophet (sa) “in the following words, ‘O Muhammad (sa), ‘it seems that you have perhaps become arrogant after killing a few Quraish. ‘Those people were inexperienced in the art of war.

‘If you were to fight us, you would come to know the real likes of warriors.’ “The Jews did not rest upon a mere threat, “rather, it seems as if they even began to hatch conspiracies to assassinate the Holy Prophet (sa). “There is a narration that in those days

“when a faithful Companion by the name of Talhah bin Bara’ra was about to pass away, “he bequeathed that ‘If I die at night, ‘the Holy Prophet (sa) should not be notified about my funeral prayer, ‘lest a misfortune befalls the Holy Prophet (sa) at the hands of the Jews on my account.’

“Therefore, after the Battle of Badr, the Jews openly began to fuel mischief, “and among the Jews of Madinah, since the Banu Qainuqa were the most powerful and bold, “it was they who first began to breach the treaty. “As such, historians write:

‘Among the Jews of Madinah, the Banu Qainuqa were the first to break the treaty ‘which had been settled between them and the Holy Prophet (sa). ‘After Badr, they began to rebel fiercely and openly expressed their rancour and malice ‘and broke their treaty and agreement.’

“However, despite such events, under the guidance of their Master, “the Muslims demonstrated patience in every way “and did not allow themselves to take the lead in any respect. “It is narrated in a Hadith that after the treaty which had been settled with the Jews,

“the Holy Prophet (sa) would even take special care to protect their sentiments. “On one occasion an argument broke out between a Muslim and Jew. “The Jew asserted the superiority of Moses (as) above all the other Prophets. “The Companion was angered by this and he dealt somewhat harshly with that person replying

“that the Holy Prophet (sa) was the most superior of all the Messengers. “When the Holy Prophet (sa) was informed of this, “he was displeased and rebuked the Companion saying, “It is not your task to go about speaking of the superiority of God’s Messengers “in comparison to one another.”

“Then, the Holy Prophet (sa) mentioned a partial superiority of Moses (as) and consoled the Jew. “However, despite this loving conduct of the Holy Prophet (sa), “the Jews continued to escalate in their mischief. “Eventually, it was the Jews who created a cause for war “and their heart-felt animosity could not be tamed.

“What happened to occur was that a Muslim lady went to the shop of a Jew in the market “in order to purchase some goods. “A few evil Jews, who were then sitting at the shop “began to harass her in a most mischievous manner

“and even the shopkeeper himself committed the evil deed that while the lady was unaware, “he attached the lower corner of her dress to the mantle on her back “with a thorn or something of that sort. “As a result, when the lady stood up to leave upon due to their rude behaviour,

“the lower part of her body became exposed “at which the Jewish shopkeeper and his accomplices burst out in laughter. “Outraged, the Muslim lady screamed and appealed for help. “It so happened that a Muslim was present nearby. “He dashed to the scene and in a mutual altercation, the Jewish shopkeeper was killed.

“Upon this, the Muslim was showered with swords from all directions “and this remarkably indignant Muslim was put to death. “When the Muslims were informed of this event in national indignation, “their eyes gorged with blood in rage. “On the other hand, the Jews who desired to make this incident an excuse to fight,

“congregated in the form of a crowd and a state of riot broke out. “When the Holy Prophet (sa) was informed of this, “he gathered the chieftains of the Banu Qainuqa “and explained that such behaviour was not appropriate “and that they should refrain from such mischief and fear God.

“Instead of expressing disappointment and remorse, “they responded with very refractory answers and repeated their earlier threat that, ‘Do not become arrogant over your victory at Badr. ‘When you are to fight us you shall come to know the real likes of warriors.’ “Left with no other choice, the Holy Prophet (sa) set out

“towards the fortresses of the Banu Qainuqa with a force of Companions. “Now this was the last opportunity for them to express remorse over their actions, “but instead, they stood ready for war. “Therefore, war was declared and the forces of Islam and Judaism “came forth to battle one another.

“According to the custom of that era, a method of warfare was that “one party would secure themselves within their fortresses and wait. “The opposing force would besiege the fortress “and whenever an opportunity presented itself, now and then, “attacks would be launched against one another. “This would continue until the surrounding army

“would either lose hope in capturing the fortress and lift the siege, “and this would be considered a victory to the ones besieged; “or being unable to muster the strength to fend off the onslaught, “the besieged force would open the gates of their fortress and hand themselves over to the victors.

“On this occasion, the Banu Qainuqa employed the same tactic, “and closed themselves within their own fortresses. “The Holy Prophet (sa) besieged them and this siege continued for fifteen days without fail. “Finally, when all the strength and arrogance of the Banu Qainuqa had been shattered,

“they opened the gates of their fortresses on the condition “that though their wealth would belong to the Muslims, “their lives and families would be spared. “The Holy Prophet (sa) accepted this condition, “even though according to Mosaic law, all of these people were liable to be put to death,

“and according to the initial agreement, “the judgement of the Mosaic law should have been administered to them. “However, since this was the first crime committed by this nation, as a first course of action, “the merciful and forgiving disposition of the Holy Prophet (sa) “could never be inclined towards an extreme punishment,

“which should only be imposed as a final remedy. “However, on the other hand, “allowing such a treacherous and rebellious tribe to remain in Madinah “was no less than nurturing a snake in the grass, “especially when a group of hypocrites from among the Aus and Khazraj “were already present within Madinah,

“and from the exterior as well, “the opposition of the whole of Arabia had greatly distressed the Muslims. “In such circumstances, the only judgement which the Holy Prophet (sa) could pass “was for the Banu Qainuqa to leave Madinah. “In comparison to their crime and taking into account the circumstances of that era,

“this was a very mild punishment. “Furthermore, the purpose of this punishment was the security of Madinah. “Nonetheless, for the nomadic tribes of Arabia “it was nothing out of the ordinary to move from one place to another, “especially when a tribe did not own any properties in the form of land and orchards –

“and the Banu Qainuqa had none. “The entire tribe was given the opportunity to leave one place and settle somewhere else, “with great peace and security. “As such, the Banu Qainuqa very peacefully left Madinah and settled towards Syria. “The Holy Prophet (sa) assigned the task of overseeing the necessary arrangements, etc.,

“associated with their departure to a Companion named ‘Ubadah bin Samit (ra) “who was from among their confederates. “‘Ubadah bin Samit (ra) escorted the Banu Qainuqa for a few Manzils “and after safely sending them off, he returned. “The spoils which were attained by the Muslims

“consisted only of weaponry and instruments of their profession, which was that of goldsmith.” In relation to the tribe of Banu Qainqa’, some narrations state that after they opened their gates and surrendered themselves to the Holy Prophet (sa),

He intended to kill the men who took part in the battle because of their treachery and rebellion. And it was Abdullah bin Ubaiy bin Sulul, the Chief of the hypocrites, who persuaded the Holy Prophet (sa) to forgo his intention. However, there is no evidence to prove such assertions.

The historians do not consider such narrations reliable. Furthermore, in other narrations, it is clearly recorded that Banu Qainqa’ opened their gates on the very condition that they and their families would be spared. It is therefore impossible that the Holy Prophet (sa) would take a different approach

And try to kill them after having accepted this condition. Thus, such assertions are utterly false. Nonetheless, the fact that the people of Banu Qainqa’ themselves pleaded to be spared proves that they understood they were deserving of the punishment of death. However, they sought mercy from the Holy Prophet (sa),

And after being promised forgiveness, they opened their doors so that their lives would be spared. Although the Holy Prophet (sa), as an embodiment of mercy, forgave them, in the sight of God Almighty, they were not worthy of being left to live in this world due to their crimes and misconduct.

Thus, according to narrations, within a year of settling into their new home after being exiled, they were ravaged with an epidemic that killed every member of their tribe. The Battle of Banu Qainqa’ took place in Dhul Hijjah in the 2 AH. Hazrat Hamza (ra) was a flagbearer during this battle.

Hazrat Hamza (ra) was martyred during the battle of Uhud. This has been previously mentioned as well. News of this incident had already been given to the Holy Prophet (sa) by Allah the Almighty through Divine revelation. Hazrat Anas bin Malik (ra) narrates that the Holy Prophet (sa) stated,

“I saw in a dream that I was pursuing a cow and the tip of my sword was broken. “I interpreted that I would kill the cow of the people, “in other words their commander and with regards to the tip of the sword, “I interpreted this to someone from my family.”

Subsequently, Hazrat Hamzah (ra) was martyred and the Holy Prophet (sa) killed Talha who was one of the commanders of the idolaters. Hazrat Hamaza’s (ra) face was mutilated and his nose, ears were cut off and his stomach was cut open. The Holy Prophet (sa) was extremely pained upon witnessing his condition and stated,

“If Allah grants me victory over the Quraish, then I shall mutilate thirty of their men.” “And according to another narration he stated, “I shall mutilate 70 of their men.” Upon this, the following verse was revealed: “And if you desire to punish the oppressors, “then punish them to the extent to which you have been wronged; “but if you show patience, then, surely, that is best for those who are patient.” Upon this, the Holy Prophet (sa) stated that they shall remain patient

And he gave an offering instead to atone for the oath he had taken. Hazrat Ibn Abbas (ra) relates that the Holy Prophet (sa) stated, “Last night when I entered paradise (he was shown this in a vision), “I saw that Jafar was ascending with the angles and Hamza was resting against a throne.”

Hazrat Anas (ra) narrates that the on the day of Uhud, the Holy Prophet (sa) walked past Hazrat Hamza (ra) and his nose and ears had been cut off. Upon this, the Holy Prophet (sa) stated, “If I were not to take into account the grief and sorrow of Safiyyah,

“I would have left him in this state to the point that Allah would have lifted his body “through the stomachs of the birds and vultures.” Thereafter, his body was wrapped in a sheet. Upon the martyrdom of Hazrat Hamza (ra) and witnessing his body,

The Holy Prophet (sa) was extremely emotional but showed great patience. He also advised Hazrat Hamza’s (ra) sister, who was his paternal aunt, to demonstrate patience and this has been previously mentioned as well. Then, there is the incident of stopping the women of the Ansar from wailing and lamenting

And this was mentioned by Hazrat Khalifatul Masih IV (rh) in one of his speeches at Jalsa Salana prior to his Khilafat, which illustrates the lofty morals of the Holy Prophet (sa). Although this incident has been briefly mentioned previously in light of various Ahadith,

However it would be appropriate to mention this particular reference as well. Hazrat Khalifatul Masih IV (rh) says, “The Holy Prophet’s (sa) love for Hazrat Hamza (ra) can be ascertained “through the words which the Holy Prophet (sa) spoke in the evening of the day of Uhud

“whilst standing beside the body of Hazrat Hamza (ra). “The Holy Prophet (sa) stated, ‘O Hamza! ‘May Allah never allow me to experience the anger and pain ‘which I have felt upon standing where you have been martyred.’ “At that time, the Holy Prophet’s (sa) paternal aunt, i.e., Hazrat Hamza’s (ra) sister,

“Hazrat Safiyyah (ra) had also learnt of this news and reached there. “Fearing that she perhaps would not be able to control her emotions, “the Holy Prophet (sa) did not allow her to see Hazrat Hamza’s (ra) body. “However, when she promised that she would show patience, “the Holy Prophet (sa) permitted her.

“In any case, she stood at the spot where Hazrat Hamza (ra) had been martyred “and saw that her beloved brother, “who was like a courageous lion of God and the lion of His Messenger (sa) “was lying in a state whereby the wicked people had ripped open his chest

“and taken his liver out and they had also severely mutilated his face. “Though she was overcome with extreme grief and sorrow, “however Safiyyah (ra) kept to her promise and continued to demonstrate patience. “She did not even utter a single word of impatience, but tears rolled down.

“She recited Inna Lillah (To Allah we belong) and whilst crying she sat down at that very spot. “Her tears continued to stream down and yet she did not utter a word. “The narrator states “that the Holy Prophet (sa) also came and sat down and tears began to flow from his eyes.

“When Hazrat Safiyyah’s (ra) tears would stop, so too would the Holy Prophet’s (sa) “and just as Hazrat Safiyyah’s (ra) eyes would begin to shed tears again, “so too would the Holy Prophet’s (sa). “They remained in this state for several minutes and apart from silently shedding their tears,

“there was no other expression of grief or sorrow by the Holy Prophet (sa) and his family. “Indeed, this was the blessed example of the Holy Prophet (sa). “When the Holy Prophet (sa) entered Madinah, “the whole of Madinah was echoing with sounds of wailing

“and lamenting upon the grief of their loved ones who had been martyred in Uhud. “When the Holy Prophet (sa) heard this, he said in a very heartfelt manner, ‘There is no one to cry for Hamza (ra).’ “After all, how could there be anyone to cry for Hamzah (ra)

“for the family of the Holy Prophet (sa) were reminded day and night to always exhibit patience. “When some of the Ansar heard these heartfelt words of the Holy Prophet (sa), they immediately stood up and ran towards their homes “and instructed their women to abandon their mourning and only mourn for Hamza (ra) alone.

“Within moments, the crying and lamentations for Hamza’s (ra) death could be heard “and every house was mourning for Hamza (ra). “Further intensifying their lamentations and weeping, “the women of the Ansar gathered around the house of the Holy Prophet (sa). “Upon hearing the noise, the Holy Prophet (sa) looked outside

“and saw a crowd of women from among the Ansar. “The Holy Prophet (sa) prayed for them and thanked them for their sympathies, “however stated that it was not permissible to lament and wail over the dead. “Hence, from that day on the practise of lamenting and wailing was abandoned.

“May we sacrifice our lives at the feet of the Holy Prophet (sa). “How great of a teacher he was in imparting moral excellences, “who descended from the spiritual heavens to teach us faith. “He possessed such wisdom and insight and was able to delve deep into the human nature.

“If the Holy Prophet (sa) had prohibited the women from lamenting “and wailing over their loved ones who had been martyred, “this instruction may have been hard for them to bear. “However, the Holy Prophet (sa) did this in such a wise manner “by first directing their lamentation for his uncle Hamza (ra)

“and then prohibited them from such a practise “by stopping them from doing it over his own uncle. “Allah has full knowledge of who he is going to select “and he chose such an excellent guide for His creation, “who was well aware of subtleties and finite details of the human nature

“and would take into consideration the sentiments of his followers to such an extent. “When one reflects upon these characteristics of the Holy Prophet (sa), “one’s heart is filled with passion and love for him “and naturally proclaims from the core of their heart

“that ‘our lives, wealth, progeny are ready to be sacrificed at your feet. ‘O Messenger (sa) of Allah! Countless salutations of blessings and peace be upon you. ‘O ye whose beauty and kindness is like a never-ending ocean. ‘O Messenger (sa) of Allah! Countless salutations of blessings and peace be upon you.

‘I swear by the God, Who is one and to Whom belong the entire heavens and the earth ‘that there is no one like you amongst His creation in the entire heavens and the earth.’” In this account of Hazrat Hamza (ra), the noble character of the Holy Prophet (sa) was also mentioned.

The accounts (of Hazrat Hamza (ra)) end here and I will mention some accounts of some other companions in the future. The New Year is starting the day after tomorrow, InshAllah. Pray that may Allah the Almighty bestows upon us all the blessings of the New Year.

May this New Year be a means of blessings for the Jama’at in every respect. May Allah the Almighty cause the ploys of the enemy to be completely ruined. May Allah the Almighty enable the Jama’ats all over the world to fulfil the purpose of their creation even more than before.

Also, pray for the world in general that may Allah the Almighty save them from conflict and warfare. The situation of the world is becoming increasingly perilous and is on the verge of utter destruction. Everyone is only concerned about their own interests. May Allah the Almighty have mercy.

Also, pray for your brothers who are facing oppression. May Allah the Almighty protect the Jama’at in the coming year from every kind of injustice and cruelty. 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 (sa) is His servant and Messenger. O servants of Allah! May Allah be merciful to you. Verily, Allah commands you to act with justice, to confer benefits upon each other

And to do good to others as one does to one’s kindred and forbids evil which pertain to your own selves and evils which affect others and prohibits revolts against a lawful authority. He warns you against being unmindful. You remember Allah; He too will remember you;

Call Him and He will make a response to your call. And verily divine remembrance is the highest virtue.


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