After reciting the Tashahud, Ta‘awuz, and Surah Al-Fatihah, Hazrat Khalifatul Masih V^(aba) stated:

In the previous Friday sermon, I spoke about Hazrat Ammar bin Yassir^(ra). There are some further narrations regarding him, which I will present today.

It is narrated by Hazrat Hassan^(ra) that Hazrat Amr^(ra) bin al-Aas said, “I hope that Allah will not cast an individual, whom the Messenger^(sa) of Allah loved till the day of his demise, into hell.” The people said, “We observed that the Holy Prophet^(sa) used to love you and also appointed you as a governor.” Hazrat Amr^(ra) bin al-Aas replied, “Allah knows best, whether the Holy Prophet^(sa) used to love me or said it to grant comfort to my heart. However, there was one individual whom we saw being loved by him.” People asked, “Who was that individual?” Hazrat Amr^(ra) bin al-Aas said, “Hazrat Ammar bin Yassir^(ra) was that individual to whom the Holy Prophet^(sa) always showed affection.” Upon hearing this, the people said, “Was it not you, who killed him during the Battle of Siffin?” Hazrat Amr^(ra) bin al-Aas was supporting Amir Muawiyah during that battle. Hazrat Amr^(ra) bin al-Aas replied, “By God! We were the ones, who killed him.”

It is mentioned in another narration that Hazrat Amr^(ra) bin al-Aas stated, “I am a witness regarding two people whom the Messenger^(sa)of Allah loved till the day of their demise. They were Hazrat Abdullah^(ra) bin Mas‘ud and Hazrat Ammar bin Yassir^(ra).” (At-Tabaqat Al-Kubra, Vol. 3, p. 199, Ammar bin Yassir, Dar Ihya At-turath Al-Arabi, 1990, Beirut)

Abu Bakr bin Muhammad bin Amr bin Hazm narrated from his father, “When Hazrat Ammar bin Yassir^(ra) was martyred, Amr bin Hazm went to Hazrat Amr bin al-Aas and said, ‘Ammar^(ra) has been martyred, whereas I have heard the Messenger of Allah^(sa) saying, “He will be martyred by a rebellious group.”’ Upon hearing this, Hazrat Amr stood up, and in a state of worry, he went to Hazrat Muawiyah. Hazrat Muawiyah asked if everything was alright. He replied that Hazrat Ammar bin Yassir^(ra) had been martyred. Hazrat Muawiyah asked as to what the issue was with Ammar^(ra) being martyred. Hazrat Amr said, ‘I have heard the Messenger of Allah^(sa)saying, “He will be martyred by a rebellious group.”’ Muawiyah replied, ‘We did not kill him. It was Hazrat Ali^(ra) and his companions, who caused his death by positioning him before our spears and swords.’” (Al-Mustadrak Ala Al-Sahihain, Vol. 3, p. 474, Hadith 5726, Dar-ul-Haramain Li Al-Taba’ati Wa Al-Nashre Wa Al-Tauzi, 1997)

Nonetheless, there was righteousness in Hazrat Amr bin al-Aas^(ra)and thus he became worried. However, Amir Muawiyah did not give much importance to this matter. The Companions of the Holy Prophet^(sa) however, were always concerned when a narration reached them or they had themselves heard it directly in which the Holy Prophet^(sa) had warned about an event or had given a certain glad tiding.

Hazrat Aisha^(ra) said regarding Hazrat Ammar^(ra) that he was filled with faith from head to toe. (Fazail-e-Sahaba, Imam Ahmad bin Hanbal, p. 520, Fazail Syedna Ammar bin Yassir, Book Corner Printers Publishers, 2016)

Hazrat Khabbab^(ra) came to Hazrat Umar^(ra). Hazrat Umar^(ra) said to him, “Come closer! Nobody is more worthy of being in this gathering than you, except Ammar.” Then Hazrat Khabbab^(ra) began showing the marks of the injuries on his back, which were inflicted by the idolaters. (Sunan Ibn Maaja, Kitaab ul Sunnah, Fazl Khubbab, Hadith 153)

Hazrat Umar^(ra) granted him this honour because he had endured many hardships in the early period of Islam and mentioned that Hazrat Ammar^(ra) also endured many hardships.

There is also a narration by Hazrat Ammar^(ra) regarding the martyrdom of Hazrat Ali^(ra), which is related to a prophecy made by the Holy Prophet^(sa). Hazrat Ammar bin Yassir^(ra) narrates, “Once, during the Battle of Zaatul-Asheerah, I was travelling alongside Hazrat Ali^(ra). When the Messenger of Allah^(sa) camped at a certain place, we saw some people from the clan of Mudlij, who were working near the springs of their orchards. Hazrat Ali^(ra) said to me, ‘Let us go to these people and observe how they work.’ Thus, we went closer to them and observed how they worked for a short while. Then we became tired. Hazrat Ali^(ra) and I then retired to an orchard and laid down to rest on the ground. By Allah! It was the Messenger of Allah^(sa), who woke us up. He was waking us up with his foot as we were completely covered with dust. That day, the Holy Prophet^(sa) said to Hazrat Ali^(ra), ‘O Abu Turab [Father of Dust]!’ This was due to the dust that could be seen on him that he called him Abu Turab. The Holy Prophet^(sa) then said, ‘Shall I inform you about two of the most unfortunate individuals from among the people?’ We said, ‘Indeed, O Messenger^(sa) of Allah!’ He said, ‘One is the fair-skinned individual with reddish complexion from the people of Thamud, who crippled the camel [of Prophet Saleh^(as)] and the second individual, O Ali, is the one who will strike your head and cause your beard to be smeared with blood.’” (Musnad Ahmad bin Hanbal, Vol. 6, p. 261, Ammar bin Yassir, Hadith 18511, Aalam-ul-Kutub, Beirut, 1998)

Abu Mijlas states, “On one occasion, Hazrat Ammar bin Yassir^(ra)offered the prayer but kept it short. Someone asked him the reason for doing so. He responded, ‘I did not deviate even to the slightest degree from the manner in which the Holy Prophet^sa offered his prayer.’” (Musnad Ahmad bin Hanbal, Vol. 6, p. 262, Ammar bin Yassir, Hadith 18514, Aalam-ul-Kutub, Beirut, 1998)

This narration is further explained by another narration from Abu Mijlas. He states, “Once Hazrat Ammar bin Yassir^(ra) led us in a very short prayer which left the people astonished. Hazrat Ammar^(ra)stated: ‘Did I not complete the ruku‘ and sujood [bowing down and prostrating in prayer]?’ They responded: ‘Yes, certainly you did.’ Hazrat Ammar^(ra) responded: ‘I offered a prayer of the Holy Prophet^(sa)in this Salat which is as follows:

اَللّٰهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَي الْخَلْقِ أَحْيِنِيْ مَا عَلِمْتَ الْحَيَاةَ خَيْرًا لِي وَتَوَفَّنِيْ اِذَا كَانَتِ الْوَفَاةُخَيْرًا لِيْ۔ اَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ وَكَلِمَةَ الْحَقِّ فِي الْغَضَبِ وَالرِّضَا وَالْقَصْدَ فِيالْفَقْرِوَالْغِنٰي وَلَذَّة النَّظَرِ اِلٰي وَجْهِكَ وَالشَّوْقَ اِلٰي لِقَائِكَ وَاَعُوْذُبِكَ مِنْ ضَرَّاءَ مَضَرَّةٍ وَمِنْ فِتْنَةٍمُضِلَّةٍ۔ اَللّٰهُمَّ زَيِّنَّا بِزِيْنَةِ الْاِيْمَانِ وَاجْعَلْنَا هُدَاةً مَهْدِيِّيْنَ

“O Allah, You are aware of the knowledge of the unseen and Your power encompasses all of creation. I implore You to keep me alive only to the time you think my life is good for me and give me death when it is better for me. O Allah! I seek Your protection from the unseen and that what is visible, and I beg You to grant me the strength to speak the truth when in a state of anger and delight. I beseech You to grant me the ability to adopt the middle way during times of difficulty as well as abundance. I beg You to grant me the delightful sight to witness Your holy countenance and the eagerness and desire to meet You. I seek Your protection from any affliction and mischief that can lead one astray. O Allah! Adorn us with the beauty of faith and make us those from whom people find guidance.” (Musnad Ahmad bin Hanbal, Vol. 6, p. 262, Ammar bin Yassir, Hadith 18515, Aalam-ul-Kutub, Beirut, 1998)

It is also mentioned in a narration that Hazrat Ammar bin Yassir^(ra)would recite Surah Ya-Sin at the pulpit on Fridays. (At-Tabaqat Al-Kubra, Vol. 3, p. 193, Ammar bin Yassir, Dar Ihya At-turath Al-Arabi, 1990, Beirut)

Harith bin Suwaid narrates, “A person once spoke ill of Hazrat Ammar^(ra) in front of Hazrat Umar^(ra) and complained about him. When Hazrat Ammar^(ra) heard of this, he raised his hands in prayer and said: ‘O Allah! If this person has fabricated a lie about me then grant him abundance in this world and hold him accountable in the hereafter.’” (At-Tabaqat Al-Kubra, Vol. 3, p. 194, Ammar bin Yassir, Dar Ihya At-turath Al-Arabi, 1990, Beirut)

Abu Naufal bin Abi Aqrab states: “Hazrat Ammar bin Yassir^(ra) was the quietest out of everyone and would talk very little. He would say: ‘I seek refuge with Allah from every mischief. I seek refuge with Allah from every mischief.’” (At-Tabaqat Al-Kubra, Vol. 3, p. 194, Ammar bin Yassir, Dar Ihya At-turath Al-Arabi, 1990, Beirut)

Khaithamah bin Abi Subrah states, “I came to Medina and prayed to Allah the Almighty seeking company of a righteous person. Allah the Almighty granted me the companionship of Hazrat Abu Hurairah^(ra). Hazrat Abu Hurairah^(ra) enquired: ‘Which tribe do you belong to?’ I responded, ‘I am from the area of Qufa. I have come here to gain knowledge and goodness.’ Hazrat Abu Hurairah^(ra)stated, ‘Do you not have people in your midst whose prayers are accepted, such as Hazrat Sa‘d ^ra bin Abi Waqas, who would carry the water and shoes of the Holy Prophet^(sa), Hazrat Abdullah^(ra) bin Masud, the Prophet’s confidant, Hazrat Huzaifah bin Yaman^(ra) and Ammar bin Yasir^(ra), about whom the Holy Prophet’s blessed words were: “Allah the Almighty has safeguarded him from Satan”, and also Hazrat Salman^(ra), the one who had knowledge of the two books – The New Testament and the Holy Quran?’” (Al-Mustadrak Ala Al-Sahihain, Vol. 3, p. 481, Hadith 5726, Dar-ul-Haramain Li Al-Taba’ati Wa Al-Nashre Wa Al-Tauzi, 1997)

He asked that if such people were present then why was it that they did not obtain benefit from their company?

Muhamamd bin Ali bin Hanafiya narrates, “Hazrat Ammar bin Yassir^(ra) came to the Holy Prophet^(sa). At the time, the Holy Prophet^(sa)was unwell.  The Holy Prophet^(sa) said, ‘Shall I teach you a prayer which Gabriel said for me?’ Hazrat Ammar^(ra) responded: ‘Yes, O Prophet of Allah^(sa).’ The Holy Prophet^(sa) then taught him the following prayer:

بِسْمِ اللهِ اَرْقِيْكَ وَاللهُ يَشْفِيْكَ مِنْ كُلِّ دَاءٍ يُّؤْذِيْكَ

That is, ‘I begin all prayers with the name of Allah and then blow on you. May God Almighty grant you recovery from every disease that might cause you to suffer.’ [He then said], ‘Hold fast to this and rejoice.’” (Al-Mustadrak Ala Al-Sahihain, Vol. 3, pg. 481-482, Hadith 5726, Dar-ul-Haramain Li Al-Taba’ati Wa Al-Nashre Wa Al-Tauzi, 1997)

It is related by Hazrat Anas^(ra) that the Holy Prophet^(sa) said, “Paradise yearns for Hazrat Ali^(ra), Hazrat Ammar^(ra), Hazrat Salman^(ra) and Hazrat Bilal^(ra).” (Al-Isti‘ab, Vol. 3, p. 1138, Yassir bin Ammar, Darul Jaleel, Beirut, 1992).

Hazrat Huzaifah^(ra) narrates, “We were sitting alongside the Holy Prophet^(sa) when he stated, ‘I am unaware of how long I will remain amongst you. Thus, you should follow these people when I am gone.’ The Holy Prophet^(sa) was pointing, at the time, towards Hazrat Abu Bakr^(ra) and Hazrat Umar^(ra), and said, ‘Adopt the way of Ammar^(ra) and attest to whatever Ibn-e-Masud^(ra) says to you.’” (Sunan Al-Tirmadhi, Abwaab-ul-Munaaqib, Baab Munaaqib, Ammar bin Yassir, Hadith 3799)

In reference to Hazrat Ammar^(ra), it was mentioned last week that he was misled by the rebellious group when Hazrat Usman^(ra) had sent him to investigate the governor there. He met the rebellious party and a thorough investigation did not take place. Whilst commenting on this in one place, Hazrat Khalifatul Masih II^(ra) says that the disorder created against Hazrat Usman^(ra) and Khilafat was because these people were not properly trained and they would visit the headquarters very little. They possessed very limited knowledge of the Holy Quran and faith. For this reason, Hazrat Khalifatul Masih II^(ra) instructed the Jamaat that they should learn from this and this should serve as a lesson. Firstly, one should obtain knowledge of the Holy Quran, stay connected with the headquarters, and learn about the faith. In this way, if there ever was any discord in the Jamaat in the future, they will be able to protect themselves. (Anwar-e-Khilafat, Anwar-ul-Uloom, Vol.3, p.171)

Hence, we should always keep this in mind. It is not possible for everyone to visit the headquarters and they cannot establish a personal relation with Khilafat in this manner. However, in this day and age, learning about the faith and the Holy Quran is possible for everyone through MTA, which has been established by Allah Almighty. This is such a resource that, if we wish, we can learn religious knowledge. One can find lessons on the Quran and the Hadith; the books of the Promised Messiah^(as) and Friday Sermons are all on MTA. One can establish a relation with the institution of Khilafat in this manner. There are also other speeches that are played on MTA. So in this regard, if we at least connect ourselves and our children to MTA, then this can serve as a very good way of training. At the same time, this can also protect us against every kind of mischief and disorder and become a source of increasing one’s knowledge. So members of the Jamaat should direct their attention towards this. They should form a bond through MTA, which has been granted to us by God Almighty.

Hazrat Abu Lubabah^(ra) bin Abdul Munzir is another companion that I will mention. There are varying opinions about his name. Some have reported that his name was Bashir. Ibn-e-Ishaaq states that his name was Rifaa and according to Allama Zamkhashri it was recorded as Marwan. In any case, he was from the Ansar [Muslim inhabitants of Medina] and belonged to a tribe called Aus. He was one of the twelve chiefs and participated in Bai‘at-e-Uqbah. During the Battle of Badr, the Holy Prophet^(sa) appointed Hazrat Abdullah bin Maktoom as the Amir in his absence, but when he reached a place called Roha, which is thirty-six miles from Medina, then perhaps owing to the fact that Abdullah was blind and anticipating the arrival of the Meccan Army, the Holy Prophet^(sa) thought that the arrangements in Medina should be made stronger. Therefore, he appointed Abu Lubabah^(ra) bin Munzir as the Amir of Medina and sent him back. The Holy Prophet^(sa) instructed that Hazrat Abdullah bin Maktoom should be the Imam for prayers, and all the administrative duties should be carried out by Hazrat Abu Lubabah^(ra). (Seerat Khatam-un-Nabiyeen, Hazrat Mirza Bashir Ahmad Sahib^(ra), p. 354)

In any case, this is how he returned after travelling half way.

Ibn-e-Ishaq says that the Holy Prophet^(sa) assigned a portion for him from the spoils of war. (Al-Asaaba fi Tameez Al-Sahaba, Vol. 7, p. 290, Abu Lababa bin Abdul Munzir, Dar-ul-Kutub Al-Ilmiyah, Beirut, 1995)

During the Battle of Badr, the Holy Prophet^(sa), Hazrat Ali^(ra) and Hazrat Abu Lubabah^(ra) would all take turns to sit on the camel. Hazrat Ali^(ra) and Hazrat Abu Lubabah^(ra) insisted that they should go by foot and for the Holy Prophet^(sa) to remain on the camel, but the Holy Prophet^(sa) did not agree and smiled, saying the two of them were not stronger than him in walking, nor was he in less need when it came to gaining reward than the two of them. (Seerat Khatam-un-Nabiyeen, Hazrat Mirza Bashir Ahmad Sahib^(ra), p. 353), (At-Tabaqat Al-Kubra, Vol. 2, pg. 15-16, Ammar bin Yassir, Dar Ihya At-turath Al-Arabi, 1990, Beirut)

After the Battle of Badr, the Holy Prophet^(sa) sent Hazrat Zaid^(ra) bin Haritha to the people of Medina to convey to them the glad tidings. Hazrat Zaid^(ra) came on the camel of the Holy Prophet^(sa). When he reached the prayer area, he shouted out, whilst on the camel, that the two sons of Rabi‘a, Utbah and Shaybah, the sons of Hajjaj, Abu Jahl and Abul Bakhtari, Zam‘ah bin al-Aswad and Umaiyyah bin Khalf had all been killed and Suhail bin Amr and many others had been held captive. The people of Medina could not believe what Zaid^(ra) bin Haritha was saying and thought that Zaid^(ra) had fled after losing, and this angered the Muslims. The hypocrites and enemies were saying that he was panicking and this was why he was saying all this. A man from among the hypocrites said to Hazrat Usama bin Zaid^(ra), “Your master and all those with him have all been killed.” One man said to Hazrat Abu Lubabah^(ra) “Your friends [i.e. the Companions^(ra)] have been desolated to the extent that they will never be able to come together again, now that Muhammad^(sa) and his high-ranking Companions^(ra) have all been killed. This camel belongs to him and we recognise it. Out of fear, Hazrat Zaid^(ra) does not even know what he is saying.” The protagonists further said that Hazrat Zaid^(ra) did not know himself what he was saying and had returned having fled from the defeat. Hazrat Abu Lubabah^(ra)replied that God Almighty would prove his words to be wrong. The Jews too were saying that Hazrat Zaid^(ra) had returned having been defeated. Hazrat Usama bin Zaid^(ra) states, “I asked my father in private if what he says is true.” Hazrat Zaid replied, “O my son, by Allah all that I have said is the truth.” Hazrat Usama^(ra) states that upon hearing this his became resolute. (Kitab-ul-Maghazi, Vol. 1, p. 114, Badr Al-Qitaal, Dar-ul-Kutub Al-Ilmiyaah, Beriut, 2004).

An incident highlighting the simplicity and loyalty of Hazrat Abu Lubabah^(ra) is that when the Holy Prophet^(sa) became free from the Battle of the Ditch and returned to the city, he had barely put off his arms and bathed, when he was informed by way of Divine indication that until a verdict had been settled with respect to the treachery and rebellion of the Banu Quraizah, the Holy Prophet^(sa)should not have laid in his arms. The Holy Prophet^(sa) was then informed that he should march towards the Banu Quraizah at once. Upon this, the Holy Prophet^(sa) made a general announcement to the Companions directing that everyone should set out towards the fortresses of the Banu Quraizah and that the Asr Salat would be offered there. Initially, the Jewish people behaved in a very arrogant and insolent manner. However, as time went on, they began to feel the effects of the besiegement and felt helplessness that the Muslims had surrounded them. In the end, after conferring with one another as to what to do next, they suggested that such a Muslim should be called upon who, due to having a good relation with them and out of his simplicity, could be swayed by them in order to find out the intentions of the Holy Prophet^(sa) regarding them. That way, they could make a decision going forward as to which plan of action they should follow. Hence, they sent a messenger to the Holy Prophet^(sa) requesting him to send Abu Lubabah^(ra) bin Munzir Ansari to them in their fortress so that they could take his advice. The Holy Prophet^(sa) granted him permission and he went forth into their fortress. The chiefs of Banu Quraizah had planned that as soon as Abu Lubabah^(ra) would enter the fortress, the women and children would all go crying to him and try to overwhelm him with all their problems and difficulties. As it were, Abu Lubabah^(ra) was affected by it, and when Banu Quraizah asked him what would be of them if they opened their fortress to allow Muhammad^(sa) to make his verdict, Abu Lubabah^(ra) unwittingly answered, “Yes come down now” but also indicated with his hand swiping across the neck, i.e. that the Holy Prophet^(sa) would order to have them killed.

Hazrat Abu Lubabah^(ra) says that when it occurred to him that this indication was an act of dishonesty towards God and His Prophet^(sa), (and that he had made a grave mistake by showing that sign) his legs gave way. He made his way to Masjid Nabwi. Hazrat Abu Lubabah^(ra) tied himself to a pillar of the mosque (as a punishment for himself). He vowed that till God Almighty accepted his repentance, he would remain tied to that pillar. Hazrat Abu Lubabah^(ra) said that when the Holy Prophet^(sa) got to hear the news about what took place in the fortress of Banu Quraizah, the Holy Prophet^sa said, “Leave him alone, let God Almighty decide his fate.” The Holy Prophet^(sa) said, “If Abu Lubabah had come to me, I would have sought forgiveness for him. Now, that he has not come to me and has gone elsewhere, leave him be.” Hazrat Abu Lubabah^(ra) says that he remained in this ordeal for fifteen days. Hazrat Abu Lubabah^(ra) says, “I saw a dream and would often recall that dream. In my dream I saw that we had been surrounded by Banu Quraizah and I was trapped in a pungent swamp. I was trying to get out of there but was unable to do so. It was as if I was about to die from the smell. Then I saw a flowing river. I saw that I washed myself in this river, till I became pure and clean and started to smell nice.” Hazrat Abu Lubabah^(ra) went to Hazrat Abu Bakr^(ra) to seek the interpretation of this dream. Hazrat Abu Bakr^(ra) interpreted the dream that he would be faced with a difficulty which would make him grieve, but then his difficulties would be dispelled. Hazrat Abu Lubabah^(ra) says, “While tied to the pillar, I used to recall this interpretation of Hazrat Abu Bakr^(ra) and was very hopeful that my repentance would be accepted.”

Hazrat Umme Salama^(ra) states that the news of pardon of Hazrat Abu Lubabah^(ra) was revealed in her home. (The Holy Prophet^(sa)received a Divine revelation at the time.) Hazrat Umme Salama^(ra)relates, “At the time of dawn, I saw that the Holy Prophet^(sa) was smiling. I said, ‘May Allah the Exalted always keep you smiling. What has made you so cheerful?’ The Holy Prophet^(sa) replied, ‘The repentance of Abu Lubabah^(ra) has been accepted.’ I asked, ‘O prophet of God, can I tell him this?’ The Holy Prophet^(sa) said, ‘Yes, if you so wish.’”

Hazrat Umme Salama^(ra) says, “I called out from the door of the chamber, (this incident is before the commandment of Purdah was revealed), ‘O Abu Lababa! Be content for Allah has shown His blessings to you and has accepted your repentance.’” Upon this, people rushed to untie Hazrat Abu Lubabah^(ra), but he said, “No, only the Holy Prophet^(sa) will free me from this pillar.” When the Holy Prophet^(sa) arrived to offer the Fajr prayers, he untied Abu Lubabah^(ra)with his blessed hands.” Hazrat Abu Lubabah^(ra) said, “The ancestral home, where I ended up committing such a sin, I will forsake that house. I have made a grave error and for this, I relinquish my house and give my possessions in charity for the sake of Allah and His Prophet.” The Holy Prophet^(sa) advised him that he could only give away one-third of that in charity. Hazrat Abu Lubabah^(ra) gave a third of his possession in charity and gave up his ancestral home. (Seerat Khatam-un-Nabiyeen, Hazrat Mirza Bashir Ahmad Sahib^(ra), pg. 597-599), (Usdul Ghaaba, Vol. 6, pg. 261-262, Abe Lubabah, Dar-ul-Kutub-ul-Ilmiyyah, 2004, Beirut)

Mentioning this in detail, Hazrat Khalifatul Masih II^(ra) states,

“The Banu Quraizah had dishonoured their pact with the Muslims and this could not be passed over. The Prophet^(sa) collected his exhausted force and told them that there was no rest for them yet. Before the sun went down, he said, they must reach the forts of the Banu Quraizah. Then he sent Ali^(ra) to the Banu Quraizah to ask them why they had gone back on their treaty. The Banu Quraizah showed no regret and no inclination to ask for forgiveness. Instead, they insulted Hazrat Ali^(ra) and the other Muslim delegates and started hurling vile abuse at the Prophet^(sa) and the women of his family. They said that they did not care for Muhammad^(sa) and had never had any kind of pact with him. When Hazrat Ali^(ra) returned to report the reply of the Jews, he found the Prophet^sa and the Companions^(ra)advancing towards the Jewish forts. The Jews had been verbally abusing the Prophet^(sa), his wives and daughters. Fearing lest this should pain the Prophet^(sa), Hazrat Ali^(ra) suggested there was no need for the Holy Prophet^(sa) to take part as the Muslims themselves could deal with the Jews. The Holy Prophet^(sa) understood the matter and said, ‘You do not wish for me to hear their abuse, Ali?’ ‘Indeed,’ said Ali^(ra). The Holy Prophet^(sa) said, ‘What difference does it make? Moses^(as) was of their kith and kin. Yet they inflicted more suffering on him than they have on me.’ The Holy Prophet^(sa) continued to advance. The Jews put up their defences and started fighting. Their women also joined them. Some Muslims were sitting at the foot of a wall. A Jewish woman, seeing this, dropped a stone on them and killed one of them. The siege went on for some days. At the end of this period, the Jews felt they would not be able to hold out for long. Then their chiefs sent word to the Prophet^(sa) requesting him to send Abu Lubabah^(ra), an Ansari chief of the Aus, a tribe friendly to the Jews. They wanted to consult him about a possible settlement. The Holy Prophet^(sa) sent Abu Lubabah^(ra) to the Jews, who asked him if they should lay down their arms and accept the settlement of the Holy Prophet^(sa). Abu Lubabah^(ra) said that they should. But at the same time he passed a finger over his neck, making the sign of death. The Prophet^(sa) had said nothing on this subject to anybody. But Abu Lubabah^(ra), fearing that the crime of the Jews merited nothing but death, unwittingly made this sign, which proved fateful for the Jews. The latter declined Abu Lubabah’s^(ra) advice and refused to accept the Holy Prophet’s conditions. Had they accepted it, the utmost punishment they would have suffered would have been expulsion from Medina. But as ill-luck would have it, they refused to accept the proposal by the Holy Prophet^(sa). Instead of the Holy Prophet’s proposal, they said that they would accept the punishment handed out by Sa‘d bin Mu‘az^(ra), chief of their allies, the Aus. They would agree to any punishment proposed by him. A dispute also arose among the Jews. Some of them began to say that their people had really gone back on their agreement with the Muslims. The behaviour of the Muslims, on the other hand, showed that they were true and honest and that their religion also was true. Those who thought in this way joined Islam. Amr bin Saadi, one of the Jewish chiefs, reproved his people and said, ‘You have committed a breach of faith and gone back on your plighted word. The only course now open to you is either to join Islam or give jizya.’ They said, ‘We will neither join Islam nor give jizya, for dying is better than giving jizya.’ Amr replied that in that case he stood absolved, and saying this left the fort. He was sighted by Muhammad^(ra) bin Maslama, commander of a Muslim column, who asked him who he was. On learning of his identity, he told him to depart in peace and himself prayed loudly:

اَللّٰهُمَّ لَا تَحْرِمْنِيْ اِقَالَةَ عَثَرَاتِ الْكِرَامِ

That is, ‘God, give me ever the power to screen the mistakes of the decent.’ What he meant was that this Jew had shown remorse and regret over the conduct of his people. It was the moral duty of Muslims, therefore, to forgive men like him. In letting him go, he had done a good thing, and he prayed that God should give him the chance to do such good deeds again and again. When the Holy Prophet^(sa) got to know of what Muhammad^(ra) bin Maslama had done, he did not reprove him for letting go this Jewish leader. Rather, he approved of what had been done.” (Dibacha Tafsir-ul-Quran, Anwar-ul-Uloom, Vol.20, pg. 282-284)

This also clarifies the misconception that the Holy Prophet^(sa) was oppressive and ordered the killing of a Jewish tribe. They were themselves the architects of their own downfall. Instead of accepting the decision of the Holy Prophet^(sa), they wished the decision to be passed from the leader of another tribe, who had accepted Islam. Nonetheless, this decision was made taking their own teachings into account. Therefore, no blame lies with the Holy Prophet^(sa), nor with any of the companions.

Allama ibn Sa‘d has written that according to a narration, during the Battle of Qainqa and the Battle of Saweeq, Hazrat Abu Lubabah^(ra)had the honour of serving as a representative of the Holy Prophet^(sa)in Medina. (At-Tabaqat Al-Kubra, Vol. 2, p. 22, Baab Ghazwah Qainqa Wa Ghazwah Saweeq, Dar Ihya At-turath Al-Arabi, 1990, Beirut)

At the Victory of Mecca, Hazrat Abu Lubabah^(ra) was in the company of the Holy Prophet^(sa) as his fellow-rider. He was holding up the flag of the Ansar tribe, Umar bin Auf. Hazrat Abu Lubabah^(ra)accompanied the Holy Prophet^(sa) in many battles. (At-Tabaqat Al-Kubra, Vol. 3, p. 349, Abu Lubabah bin Abdul Munzir, Dar Ihya At-turath Al-Arabi, 1990, Beirut)

Hazrat Abu Lubabah^(ra) passed away during the era of Hazrat Ali’s Khilafat. There are also some who are of the opinion that he passed away after the martyrdom of Hazrat Usman^(ra). Another estimate is reported that he lived even after 50 Hijri. (Al-Asaaba fi Tameez Al-Sahaba, Vol. 7, p. 290, Abu Lubabah bin Abdul Munzir, Dar-ul-Kutub Al-Ilmiyah, Beirut, 1995)

Saeed bin Musayyab relates from Hazrat Abu Lubabah^(ra) bin Abdul Munzir that the Holy Prophet^(sa) prayed for rain on a Friday, saying,

اَللّٰهُمَّ اسْقِنَا۔ اَللّٰهُمَّ اسْقِنَا۔ اَللّٰهُمَّ اسْقِنَا

“O Allah, send down rain upon us! O Allah, send down rain upon us! O Allah, send down rain upon us!” Abu Lababa^(ra) stood up and said, “O Prophet of Allah^(sa), the fruits have ripened in the orchards.” The narrator states that they could not see any cloud in the skies at the time. The Holy Prophet^(sa) prayed, “O Allah! Send forth the rain in such abundance that Abu Lubabah^(ra) will stop the waterhole reaching his barn of grains with the clothes off his body. He says that after the prayer, rain began to fall. The clouds emerged, rainfall began and the Holy Prophet^(sa) then led the prayer. The narrator states that the Ansar came to Hazrat Abu Lubabah^(ra) and said, “O Abu Lubabah, by God this rain shall not end until, according to the statement of the Holy Prophet^(sa), you do not stop the flow of water entering into your stack of grain by using the clothes off of your bare body. Thus, Hazrat Abu Lubabah^(ra) stood up to stop the flow of water with his clothes and thereafter the rain stopped.” (Al-Sunan Al-Kubra Libehqi, Vol. 3, p. 500, Kitab-ul-Salat Al-Istisqa, Baab Al-Istisqa, Hadith 6530, Maktaba Al-Rushd, Beirut, 2004)

Hazrat Abu Lubabah^(ra) appeared before the Holy Prophet^(sa) with his grandson, Abdur Rahman bin Zaid, (who was the nephew of Hazrat Umar^(ra)), and had him covered in the bark of a date palm tree. The Holy Prophet^(sa) enquired, “O Abu Lubabah, what do you bring?” Hazrat Abu Lubabah^(ra) replied, “O Prophet^(sa) of God, this is my grandson and I have never seen a new-born so weak.” The Holy Prophet^(sa) lifted the child and put his hand on his head and prayed. Owing to the blessings of this prayer, when he became older, Abdur Rahman bin Zaid would become the tallest among all when stood in line for prayer. Hazrat Umar^(ra) married him to his daughter, Fatimah, who was born to Hazrat Umme Kulsoom^(ra). Hazrat Umme Kulsoom^(ra)was the daughter of Hazrat Ali^(ra) and Hazrat Fatimah^(ra). (Imtaa-ul-Asmaa, Vol. 6, p. 146, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1999)

Hazrat Anas bin Malik states that from among the Companions of the Holy Prophet^(sa), there were two Companions who lived the farthest; Hazrat Abu Lubabah bin Abdul Munzir, whose house was in Quba and Hazrat Abu Abbas bin Jabrah, who lived with the tribe of Banu Haritha. Both of them would come to offer their prayer with the Holy Prophet^(sa). (Al-Mustadrak Ala Al-Sahihain, Vol. 1, p. 309, Hadith 5726, Dar-ul-Haramain Li Al-Taba’ati Wa Al-Nashre Wa Al-Tauzi, 1997)

This was the condition of the Companions^(ra). May God Almighty continue to elevate their station.

After the Friday Prayer, I shall lead two funeral prayers; one is present and the other will be in absentia.

The funeral prayer in absentia is of respected Qazi Shaban Ahmad Khan Sahib from Sawaba Garden, Lahore. Qazi Shaban Ahmad Khan Sahib, son of Qazi Muhammad Salman Sahib, was martyred on 25 June 2018 at the age of 47, when opponents [of Ahmadiyyat] entered into his house and shot him – Surely to Allah we belong and to Him shall we return.

According to detailed reports, two masked men entered the house while Qazi Sahib and his wife were in a room and their daughters were in the other room. Qazi Sahib’s wife at the time was in the bathroom. When she came out, she saw two masked men. One of the men pointed the pistol towards her head and took her to another room where their daughters were. The other man remained in Qazi Sahib’s room and fired three shots into Qazi Sahib’s abdomen, and he passed away at the scene – Surely to Allah we belong and to Him shall we return.

The deceased accepted Ahmadiyyat along with his family in 2001 through a friend, Muhammad Iqbal Sahib. Qazi Sahib originally lived Muzaffarabad, Kashmir. He moved to the Nashter Colony, Sawaba Garden in Lahore. He also lived in Township, Lahore for a short period before that. Qazi Shaban Sahib was running a school for children with disabilities and lived on the top floor of the school building. Recently there was construction work taking place in the lower floors of the school building and scaffolds were being erected. These two men entered and hid there, while the scaffolding work was being done. They then waited for the opportunity to attack.

The deceased martyr possessed countless qualities. After talking the Bai‘at, he became an extremely devoted and pious individual. He had great love and attachment with Khilafat. The deceased martyr had set up a satellite dish to watch MTA so that he and his family could remain attached to Khilafat through this. He would greatly excel in offering chanda and other financial sacrifices. He was serving as the Secretary for Audio and Video in his local president’s Amila [executive committee]. He would fix the satellite dishes for the locals without taking any payment.

Qazi Sahib was married to his cousin, and both, along with their children, were the only Ahmadis in their family. As a result of them becoming Ahmadi, their family began to oppose them. A few months prior, Qazi Sahib’s brother-in-law came to his house and said that he had found out that they all had become “Mirzai”. He then noticed the satellite dish and tried to break it. Qazi Sahib stopped him, and they had a heated exchange of words.

Nevertheless, the deceased’s brother-in-law said to his sister that her nikah [Islamic marriage ceremony] had become annulled because her husband had become a Mirzai [Ahmadi], therefore she should go back with him. The wife of the late Qazi Sahib said to her brother: “I have also become an Ahmadi and a Muslim. I deem Qazi Sahib to be a Muslim, therefore I will not go anywhere with you.”

Qazi Sahib’s wife said that the deceased was receiving threats on a regular basis, as a result of which he was anxious, and for a few days [prior to the incident], he remained quiet. He did not leave the house as much either. The late respected Qazi Sahib had told his wife that if anything was to happen to him, she should contact the local President of the area. Thus, after the incident of the martyrdom took place, she acted in this very manner and informed the office bearers of the Jamaat. She showed great steadfastness, and despite the fact that many non-Ahmadi relatives came, she told them that Ahmadis would lead the funeral prayers and the burial would be taken care of by Ahmadis. After his demise, some of Qazi Sahibs relatives came to Baitun Noor Mosque but they did not offer the funeral prayers. The wife and children of Qazi sahib also went to graveyard.

The deceased martyr is survived by his wife, Shahnaz Shabaan Sahiba, who is 40 years old, and daughters: Kiran who is 19 years old, Sidrah Shabaan who is 18 years old and Malaekah who is 11 years old. All three daughters suffer from Polio and as a result they have certain disabilities. May Allah the Almighty become their Guardian Himself and remove all their apprehensions. May He continue to elevate the status of Qazi Sahib.

The second funeral, which is present, is for Mrs Amatul Haye Begum Sahiba, daughter of Seith Muhammad Ghaus Sahib. She passed away on 23 June 2018 and was over 100 years old. Surely, to Allah we belong and to Him shall we return. Her father Seith Muhammad Ghaus Sahib had two special distinctions. Firstly, although he was not a companion of the Promised Messiah^(as), Hazrat Khalifatul Masih II^(ra) granted permission for him to be buried in Bahishti Maqbarah, Qadian, in the enclosure where the Companions^(ra) are buried.

The second distinction, according to the book Ashab-e-Ahmad, is as follows: “Seith Muhammad Ghaus is very fortunate as he was the first person in 42 years whose funeral prayer was offered in the same locality and area where the blessed body of the Promised Messiah^(as) was placed.” At that instant, Hazrat Sheikh Yaqub Ali Irfani Sahib^(ra) stood up on a stool or a chair, and in a loud voice attested to this fact.

During the Nikah ceremony of Amatul Haye Sahiba – despite her father being present – Hazrat Khalifatul Masih II^(ra) was her Wali [Islamic legal guardian] at the wish of her father and also led the nikah. During her nikah, Huzoor^(ra) said: “Now, I shall announce the marriage ceremony of the younger daughter of Seith Sahib which has been settled with Muhammad Yunus Sahib, a close relative – perhaps the nephew – of Dr Muhammad Abdullah Khan sahib. In this marriage, Seith Sahib has given precedence to sincerity. I wrote to him stating that due to the difference in culture, he should look for a suitor in Hyderabad, however, it was his desire to look for a proposal from Qadian or the Punjab. In this way, it would give him an opportunity to visit Qadian. Muhammad Yunus Sahib is from the district of Karnal, which is near to Delhi. Nevertheless, it is closer to Qadian than Hyderabad. Seith Sahib belongs to a noble family. The women of his family and the women of my family, the girls and boys of both families have such relations, as if we are all part of the same family. There are no formalities between our families, and on their weddings or occasions of sorrow, it is as if the jubilation or sorrow has befallen my own family. His daughter’s marriage has been settled with a dowry of 1000 rupees, with Muhammad Yunus Sahib, who is the son of Abdul Aziz Sahib from Ladvah, Karnal district.” Hazrat Khalifatul Masih II^(ra) then says: “Seith sahib has requested that I should be the Wali of the bride.”

Amatul Haye Sahiba would regularly observe the prayers and also fast. She would offer prayers and had an earnest relationship with Khilafat. She would come to visit me frequently despite her health and always displayed a level of sincerity. She was a pious and righteous woman and also a Moosia [part of the scheme of Al-Wasiyyat]. She is survived by two daughters and two sons, as well as a number of grandchildren. She was the mother of Muhammad Idrees Sahib of Germany. One of her grandsons, Musawer Sahib, lives here and works in Khuddam-ul-Ahmadiyya.

May Allah the Almighty elevate her status and enable her progeny to establish a sincere and honest relationship with Khilafat.

(Translated by The Review of Religions)