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

The first of the Companions^(ra) that I will mention today who took part in the Battle of Badr is Hazrat Khiraash^(ra) bin Sima Ansari. Hazrat Khiraash^(ra) belonged to the Banu Jusham, a branch of the Khazraj tribe. His mother’s name was Umme Habeeb. Abdur Rahman and Aisha were among the children of Hazrat Khiraash^(ra). Hazrat Khiraash^(ra) participated in the battles of Badr and Uhud. He sustained ten injuries on the occasion of Uhud. He was among the skilled archers of the Holy Prophet^(sa).  (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 425, khiraash bin al-Sima, Dar-ul-Kutub al-Ilmiyya, Beirut, 1990)

Hazrat Khiraash^(ra) took Abul Aas, the son-in-law of the Holy Prophet^(sa), as captive and imprisoned him during the Battle of Badr. (Sirat ibn Hisham, vol. 1, p. 312, Isr Abi al-Aas ibn Rabi’ Zauj Zainab bint Rasulillah, Dar Ibn Hazm, Beirut, 2009)

The second companion to be mentioned is Hazrat Ubaid bin Tayyihan^(ra). The name of Hazrat Ubaid bin Tayyihan^(ra) is also reported as Ateek bin Tayyihan. His mother’s name was Laila bint Ateek. He was the brother of Hazrat Abul Haitham bin Tayyihan. He was among the confederates of Banu Abdil Ash‘al. He participated in the Bai‘at-e-Aqabah along with 70 Ansar. The Holy Prophet^(sa) established a bond of brotherhood between him and Hazrat Masud^(ra) bin Rabee. He participated in the Battle of Badr along with his brother, Hazrat Abul Haitham^(ra). He attained martyrdom during the Battle of Uhud. He was martyred by Ikrimah bin Abu Jahl. However, in another narration it states that he was martyred during the Battle of Siffin whilst fighting on the side of Hazrat Ali^(ra). There exists a difference of opinion regarding this matter. In any case, the common factor in both of the narrations is that he attained the status of martyrdom. From among his children, we particularly find mention of Hazrat Ubaidullah^(ra) and Hazrat Abbad^(ra). According to the account of Tabari, Hazrat Abbad^(ra) also participated in the Battle of Badr, and with regard to Hazrat Ubaidullah^(ra) it states that he was martyred during the Battle of Yamama. (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, pp. 342-343, Abul Haitham bin al-Tayyihan, Ubaid bin al-Tayyihan, Dar-ul-Kutub al-Ilmiyya, Beirut, 1990) (Usdul Ghaba, Vol. 3, p. 153, Abbad bin Ubaid, p. 521, Ubaidullah bin Ubaid bin al-Tayyihan, p. 529, Ubaid bin al-Tayyihan, Dar-ul-Kutub Ilmiyyah, Beirut, 2003)

The next companion is Hazrat Abu Hannah Malik bin Amr^(ra). Abu Hannah was his title, while his actual name was Malik bin Amr. Muhammad bin Umar Waqidi has counted him among those who took part in the Battle of Badr. There are varying opinions regarding his name. In some narrations, his name is reported as Aamir and also Thabit bin Numan. His title is also reported as Abu Habbah and Abu Hayyah. However, Muhammad bin Umar Waqidi states that two people are reported to have the title of Abu Habbah; one is Abu Habbah bin Ghazziyyah bin Amr and the other is Abu Habbah bin Abd Amr al-Ma‘azani. Neither of the two participated in the Battle of Badr. None of the participants of the Battle of Badr bore the title of “Abu Habbah”. An individual, who participated in the Battle of Badr did however bear the title of “Abu Hannah”. Due to this, he emphasises that his title was indeed Abu Hannah. (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 365, Abul Hannah, Dar-ul-Kutub al-Ilmiyya, Beirut, 1990) (Usdul Ghaba, Vol. 6, p. 63, Abu Habbah al-Ansari, Dar-ul-Kutub Ilmiyyah, Beirut, 2003)

The next companion to be mentioned is Hazrat Abdullah^(ra) bin Zaid bin Tha‘labah^(ra). He was known as Abdullah Bin Zaid Ansari and his title was Abu Muhammad. His father’s name was Hazrat Zaid^(ra) Bin Tha’labah, who was also a companion of the Holy Prophet^(sa). He belonged to the tribe Banu Jusham from the branch of Khazraj. He participated in the Bai‘at at Aqabah along with 70 Ansar. He participated in the battles of Badr, Uhud, Khandaq and all other battles along with the Holy Prophet^(sa). During the conquest of Mecca, he was carrying the flag of Banu Harith bin Khazraj. Hazrat Abdullah bin Zaid^(ra) was proficient in writing Arabic prior to his acceptance of Islam. This was at a time when writing was very uncommon among the Arabs and there were only a few people who knew how to write.

The children of Hazrat Abdullah bin Zaid^(ra) remained in Medina. One of his sons was called Muhammad, who was born to him from his wife, Sa‘dah bint Kulaib. One of his daughters was Umm-e-Humaid, whose mother was from Yemen.

His brother, Hurais bin Zahid, was amongst the Companions of Badr. (Usdul Ghaba, Vol. 3, p. 248, Abdullah bin Zaid al-Ansari, Dar-ul-Kutub Ilmiyyah, Beirut, 2003) (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, pp. 405-406, Abdullah bin Zaid Huraith bin Zaid, Dar-ul-Kutub al-Ilmiyya, Beirut, 1990)

The name of one of his sisters was Quraibah bint Zaid and she was also counted amongst the female companions. (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 8, pp. 271-272, Qareebatu bint Zaid, Dar-ul-Kutub al-Ilmiyya, Beirut, 1990)

Hazrat Abdullah bin Zaid^(ra) is that very companion, who was taught the words of the Adhan [Islamic call to prayer] in a dream. He informed the Holy Prophet^(sa) about this, upon which the Holy Prophet^(sa) instructed Hazrat Bilal^(ra) to call the Adhan according to the words Hazrat Abdullah^(ra) saw in the dream. This incident occurred in the first year of Hijra, after the Holy Prophet^(sa) had constructed Masjid Nabawi. (Al-Isti’ab fi Ma’rifatis Sahaba, Vol. 3, p. 913, Abdullah bin Zaid, Dar-ul-Jeel, Beirut, 1992)

Some of the details are as follows. Hazrat Abu Umair bin Anas Ansari^(ra) was from among the Ansar. He narrates on the authority of his paternal uncles that they said that the Holy Prophet^(sa) deliberated as to how to gather Muslims for prayer. It was suggested to him that a flag should be hoisted at the time for prayer and when people observed it, they would inform each other. However, the Holy Prophet^(sa) did not approve of this suggestion. The narrator says that the blowing of a horn was suggested to the Holy Prophet^(sa), that is to adopt the method of the Jews by blowing loudly into a horn. However, the Holy Prophet^(sa) disliked adopting this method of the Jews as well. The narrator further says that the use of a bell was mentioned to the Holy Prophet^(sa). The Holy Prophet^(sa) said that this was the method of the Christians. Hazrat Abdullah bin Zaid^(ra) returned and felt anxious due to the concerns of the Holy Prophet^(sa). He offered supplications and says that he was subsequently shown the words of the Adhan in a dream.

Hazrat Abdullah bin Zaid^(ra) continues to narrate that he saw a person in a dream, who was holding a bell in his hand. He enquired, “O servant of God! Are you going to sell this?” The person replied, “What are you going to do with it?” I said, “We will use it to call people towards prayer.” He replied, “Shall I tell you of something that is better than this?” I said, “why not!” Hazrat Abdullah says that he then repeated the words of the Adhan:

اَللّٰہُ أَکْبَرُ اللّٰہُ أَکْبَرُ۔ اَللّٰہُ أَکْبَرُ اللّٰہُ أَکْبَرُ۔ أَشْھَدُ أَنْ لَّا اِلٰہَ اِلَّااللّٰہُ۔ أَشْھَدُ أَنْ لَّا اِلٰہَ اِلَّااللّٰہُ۔ أَشْھَدُ أَنَّ مُحَمَّدًا رَّسُوْلُ اللّٰہِ۔ أَشْھَدُ أَنَّ مُحَمَّدًا رَّسُوْلُ اللّٰہِ۔ حَيَّ عَلَی الصَّلَاۃِ۔ حَيَّ عَلَی الصَّلَاۃِ۔ حَيَّ عَلَی الْفَلَاحِ۔ حَيَّ عَلَی الْفَلَاحِ۔ اَللّٰہُ أَکْبَرُ اللّٰہُ أَکْبَرُ۔ لَآ إِلٰہَ أِلَّااللّٰہُ

I will also read its translation as it will prove beneficial for children as well as for Muslim converts. We hear the Adhan daily, however, I have observed that some people are not even aware of its translation. The translation is:

“Allah is the Greatest; Allah is the Greatest. (This is to be repeated twice) I bear witness that there is none worthy of worship except Allah. (This is to be repeated twice.) I bear witness that Muhammad is the Messenger^(sa) of Allah. (This is also to be repeated twice.) Come to prayer; come to prayer. Come to success; come to success. Allah is the Greatest. (This is again to be repeated twice). There is none worthy of worship except Allah.”

He then continues to narrate that after repeating these words, this individual distanced himself somewhat from him and then said, “When you are standing, ready to pray, you should say the following. He then repeated the words of the takbir [iqamah]:

اَللّٰہُ أَکْبَرُ اللّٰہُ أَکْبَرُ۔ أَشْھَدُ أَن لَّا إِلٰہَ إِلَّااللّٰہُ۔ أَشْھَدُ أَنَّ مُحَمَّدًا رَّسُوْلُ اللّٰہِ۔ حَيَّ عَلَی الصَّلَاۃِ۔ حَيَّ عَلَی الْفَلَاحِ۔ قَدْ قَامَتِ الصَّلَاۃُ۔ قَدْ قَامَتِ الصَّلَاۃُ۔ اَللّٰہُ أَکْبَرُ اللّٰہُ أَکْبَرُ۔ لَآ إِلٰہَ إِلَّا اللّٰہُ

These are the same words of the Adhan with the addition of the words, “Qad qamat-is-Salah” i.e. “the prayer has begun; prayer has begun”. Following this, the same words of “Allah is the Greatest; Allah is the Greatest” are repeated.

Hazrat Abdullah^(ra) further says, “The next morning, I presented myself before the Holy Prophet^(sa) and informed him of my dream. The Holy Prophet^(sa) said, ‘If Allah wills, this is a true dream. Stand with Bilal and tell him what you saw, so that he may call the Adhan according to those words, as his voice is louder than yours.’ Hence, I stood with Bilal and continued to tell him the words and he continued to call the Adhan accordingly.”

The narrator further states, “Hazrat Umar bin Khattab, may Allah be pleased with him, was in his home when he heard the Adhan. He left his home, dragging along his cloth which he used as an outer garment and said, ‘O prophet^(sa) of Allah! I swear by Him, Who has sent you with the truth! I saw exactly what he saw in his dream.’ Hearing this, the Holy Prophet^(sa) said, ‘All praise belongs to Allah the Exalted.’” (Sunan Abi Daud, Kitab al-Salat, Bab Bad’ul Adhan, Hadith 498, Bab Kaifal Adhan, Hadith 499)

In another narration, it states that the Holy Prophet^(sa) said, “To Allah belongs all praise; this indeed is the truth.” (Jami’ al-Tirmidhi, Kitabus Salat, Bab ma Jaa’a fi Bad’il Adhan, Hadith 189)

Hazrat Mirza Bashir Ahmad^(ra) has written further details to this account in Sirat Khatamun-Nabiyyin, using various sources of Islamic history. He writes:

“Until now there was no arrangement for a call to Salat, or Adhan etc. The Companions would generally congregate in the mosque at the approximate time themselves. These state of affairs, however, were not satisfactory. Upon the construction of Masjid-e-Nabawi, the question as to how Muslims would be congregated at the appropriate time was felt even more. One Companion proposed the use of a bell, like the Christians. Someone proposed the use of a trumpet, like the Jews; and others made other suggestions. However, Hazrat Umar^(ra) proposed that an individual be appointed to announce that it was time for Salat at the appointed time. The Holy Prophet^(sa) approved this proposal, and appointed Hazrat Bilal^(ra) to perform this duty (this was prior to the formal establishment of the Adhan). As such, after this, when the time for Salat would arrive, Hazrat Bilal^(ra) would announce in a loud voice:

اَلصَّلَاۃُ جَامِعَۃٌ

and people would congregate for the Salat. As a matter of fact, the very same call would be made if it was necessary to congregate the Muslims in the mosque for a purpose other than the Salat as well. Sometime afterwards, the words of the current Adhan were taught to a Companion named Abdullah bin Zaid Ansari^(ra), in a dream. He presented himself before the Holy Prophet^(sa) and mentioned this dream saying, ‘I saw an individual in my dream call out such and such words as if calling the Adhan.’ The Holy Prophet^(sa) said, ‘This dream is from Allah,’ and instructed ‘Abdullah^(ra) to teach these words to Bilal^(ra). A strange coincidence was that when Bilal^(ra) called out the Adhan in these words for the very first time, upon hearing them, Hazrat Umar^(ra) made haste to the Holy Prophet^(sa) and said, ‘O Messenger of Allah! Today, the words in which Bilal^(ra) called out the Adhan were exactly those which I also saw in my dream.’  In one narration it has also been related that when the Holy Prophet^(sa) heard these words of the Adhan, he said, ‘Revelation has already been sent down as such.’” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 271-272)

Bashir bin Muhammad relates from his father:

“Hazrat Abdullah bin Zaid^(ra), (i.e. the companion who saw a dream about the Adhan), offered his entire wealth in charity and nothing remained with him. The wealth they had was their only means of provisions for him and his son. When Hazrat Abdullah bin Zaid^(ra) handed everything to the Holy Prophet^(sa), his father approached the Holy Prophet^(sa) and requested: ‘O Messenger^(sa) of Allah! Abdullah bin Zaid^(ra) has offered his wealth towards charity. However, that wealth was serving as a means of our provisions.’ When the Holy Prophet^(sa) heard this, he called for Abdullah bin Zaid^(ra) and stated, ‘Allah has accepted the charity that you offered. However, return this to your parents as an endowment.’” Thus, his father states that they acquired this wealth as an inheritance and their future generations were able obtain a share from it later. (Ma‘rifatis Sahaba Li Abi Na’eem al-Asbahani, Vol. 3, p. 149, Abdullah bin Zaid…, Hadith 4172, Darul Kutub al-Ilmiyya, Beirut, 2002)

On one occasion, the Holy Prophet^(sa) bestowed his nails to Hazrat Abdullah^(ra) bin Zaid as a blessed gift. The details of this incident are that Muhammad, the son of Hazrat Abdullah bin Zaid^(ra) narrates that on the occasion of Hajjat ul Wida, his father was with the Holy Prophet^(sa) in the plain of Mina at the Manhar, i.e. the place where the sacrifices are offered. There was another person from the Ansar who was present there as well. When the Holy Prophet^(sa) distributed the sacrificed animals, Hazrat Abdullah bin Zaid^(ra) and his Ansari companion did not receive any share of the sacrifice. Thereafter, the Holy Prophet^(sa) had his hair cut and placed his hair on a piece of cloth and distributed this among the people. Then he had his nails cut and granted them to Hazrat Abdullah bin Zaid^(ra) and his Ansari companion. (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 406, Abdullah bin Zaid, Dar-ul-Kutub al-Ilimiyya, Beirut, 1990)

Hazrat Aisha^(ra) narrates, “A person came to the Holy Prophet^(sa) and requested, ‘O Messenger of Allah! By God, you are undoubtedly more beloved to me than my own self, my family and my children. I was at home thinking about you, and I could not hold myself back to the point that I just had to come and meet you and now I am looking at you. When I thought about the idea of you and I passing away, I realised that after entering paradise, you shall be exalted along with other prophets. So I became afraid that when I enter paradise, I will not be able to find you.’ The Holy Prophet^(sa) did not respond to this person until the angel Gabriel descended with the revelation of the following verse:

وَ مَنۡ یُّطِعِ اللّٰہَ وَ الرَّسُوۡلَ فَاُولٰٓئِکَ مَعَ الَّذِیۡنَ اَنۡعَمَ اللّٰہُ عَلَیۡہِمۡ مِّنَ النَّبِیّٖنَ وَ الصِّدِّیۡقِیۡنَ وَ الشُّہَدَآءِ وَ الصّٰلِحِیۡنَ

‘And whoso obeys Allah and this Messenger of His shall be among those on whom Allah has bestowed His blessings, namely, the Prophets, the Truthful, the Martyrs, and the Righteous. And excellent companions are these.’” (Surah al-Nisa, Ch.4: V.70) (Tafsir Ibn Kathir, Vol. 2, p. 311, al-Nisa: 69, Darul Kutub al-Ilmiyyah, Beirut, 1998)

We present this verse to support the argument that one can attain the status of a non-law bearing prophet through one’s devotion and subservience to the Holy Prophet^(sa). And through one’s complete obedience to the Holy Prophet^(sa), one can progress from being at the stage of righteousness to the status of a prophet. In any case, the status of a non-law bearing prophet, which can only be achieved through one’s subservience to the Holy Prophet^(sa), is indeed of a lofty status and God Almighty can grant this status to whomsoever He wills. Moreover, in relation to the Promised Messiah, the Holy Prophet^(sa) himself has used the word Nabiullah i.e. that he would be a prophet of God. (Sahih Muslim, Kitabul Fitan Wa Ashraat al-Saa‘ah, Bab Dhikr al-Dajjal Wa Sifatihi Wa ma Ma’ahu, Hadith 2937)

For this reason, we accept the Promised Messiah^(as) as a non-law bearing prophet who came in the complete servitude of the Holy Prophet^(sa). This does not cause any blemish on the finality of his prophethood. Rather it elevates his status further, making the blessing of prophethood attainable, but only through the servitude of the Holy Prophet^(sa). We are not alone in holding this interpretation; previous scholars have presented it as well. For instance, Imam Raghib has also stated that a non-law bearing prophet can come after the Holy Prophet^(sa) but only through complete obedience to him. (Tafsir Al-Bahrul Muheet, Vol. 3, p. 299, Al-Nisa:69, Darul Kutub al-Ilmiyyah, Beirut, 2010)

However, I have mentioned this as an additional point in light of this verse so that the matter is properly clarified.

Allama Zurqani writes that the aforementioned incident is found in various books of Quranic commentaries and records the name of Hazrat Thoban^(ra), who was a servant of the Holy Prophet^(sa). Whereas in Tafsir Yanbu’ Al Hayaat, Muqatil bin Sulaiman relates that the aforementioned incident was in relation to Hazrat Abdullah bin Zaid Al Ansari^(ra) – i.e. the companion who had seen the words of the Adhan in his dream.

However, Allama Zurqani writes that if this is the case, it is likely that both may have mentioned it to the Holy Prophet^(sa) upon which this Quranic verse was revealed. This particular narration has been linked to many companions of the Holy Prophet^(sa). (Sharh Zurqani Alaa al-Mawahib al-Deeniyyah, Vol. 12, pp. 417-418, Khatimah, Darul Kutub al-Ilmiyyah, Beirut, 1996)

Aside from the aforementioned incident, various commentaries have also mentioned Hazrat Thoban’s^(ra) incident and what he said to the Holy Prophet^(sa). Its details are as follows:

Hazrat Thoban^(ra) had intense love for the Holy Prophet^(sa) and could not bear to be away from him for too long. One day when he presented himself before the Holy Prophet^(sa), he seemed to be greatly perturbed and looked to be in a state of great sorrow. The Holy Prophet^(sa) enquired of the cause of why he was overcome with such a state. Hazrat Thoban^(ra) replied that he suffered from neither ailment nor disease except that he had not been able to see the Holy Prophet^(sa). Meaning, the only reason for this downed and distressed expression was the result of not having seen the Holy Prophet^(sa) for such a long time.

He states:

“I remained in this state until I finally met you. Similarly, when I thought of the Day of Judgment, I again was overcome with a state of fear as I realised I would not be in your blessed presence for you would have been exalted to a higher station in paradise with the other prophets. Then, even if I am granted entry into paradise, my status would be far too insignificant to yours; and if I am not granted entry, I would forever be left bereft of seeing you.” (Tafsir al-Baghwi, Vol. 1, p. 450, Al-Nisa:69, Idarah Ta’leefaat Ashrafiyyah, Multan, Pakistan, 1424A.H.)

Allama Zurqani writes that Hazrat Abdullah bin Zaid^(ra) was once working in his garden. (The account of Hazrat Abdullah^(ra) continues) and it states that his son came, informing him of the demise of the Holy Prophet^(sa). Upon this he said:

للّٰھُمَّ اَذْھِبْ بَصَرِیْ حَتّٰی لَا اَرٰی بَعْدَ حَبِیْبِیْ مُحَمَّدً اَحَدًا

That is, “O Allah take from me my sight so that after the departure of my beloved Muhammad^(sa), I may not have to see another individual again.”

It is written in the commentary of Zurqani that after this incident, his eyesight gradually weakened until he completely lost his sight. (Sharh Zurqani Alaa al-Mawahib al-Deeniyyah, Vol. 9, pp. 84-85, Fi Wujoob Mahabbatihi Wa Ittiba’ Sunnatihi, Darul Kutub al-Ilmiyyah, Beirut, 1996)

There is a difference in opinion with regard to the demise of Hazrat Abdullah bin Zaid^(ra). Some have written that he passed away after the Battle of Uhud. However, the majority have written that he took part in all battles alongside the Holy Prophet^(sa) and passed away much later in the year 32 AH in Medina, during the caliphate of Hazrat Usman^(ra). Likewise, the incident regarding the loss of his eyesight – if accepted to be accurate – also points to his passing away in the time of Hazrat Usman^(ra) at the age of 64. His funeral prayer was led by Hazrat Usman^(ra). (Al-Mustadrak Ala Al-Sahihain Lil-Hakim, Vol. 5, p. 266, Kitab al-Fara’idh, Hadith 8187, Dar-ul-Fikr, 2001) (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 406, Abdullah bin Zaid, Dar-ul-Kutub al-Ilimiyya, Beirut, 1990)

Then, the next companion is Hazrat Muaz^(ra) bin Amr bin Jamooh. He belonged to a branch of the Banu Khazraj called Banu Salma. He participated in the Second Bai‘at at Aqabah as well as the battles of Badr and Uhud. His father, Hazrat Amr^(ra) bin Jamooh, was a companion of the Holy Prophet^(sa) who was martyred in the Battle of Uhud. His mother’s name was Hind bint Amr. According to Musa bin Uqbah Abu Ma‘shar and Muhammad bin Amr Waqidi, his brother, Muawwiz bin Amr, also partook in the Battle of Badr. His wife’s name was Subaitah bint Amr who belonged to Banu Sa‘idah, a branch of the Banu Khazraj tribe. He had one son with her named Abdullah and a daughter named Ummamah. (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, pp. 426-427, Mu’adh bin Amr, Dar-ul-Kutub al-Ilimiyya, Beirut, 1990) (Al-Siratun Nabawiyyah Li Ibn Kathir, p. 197, Fasl fi Ruju al-Ansar Lailat al-Aqabah al-Thania ilaa al-Medina, Dar-ul-Kutub al-Ilimiyya, Beirut, 2005)

Hazrat Muaz^(ra) participated in the second Bai‘at at Aqabah, but his father, Amr bin Jamooh, remained firm upon his idolatrous beliefs. The story of the conversion of Hazrat Muaz’s father is recorded in Sirat Ibn Hisham. About a year ago, I mentioned this incident in relation to his account. It states that when those who had participated in the second Bai‘at at Aqabah returned to Medina, they actively spread the message of Islam. There were still some elders among their people who remained firm on their polytheistic beliefs. Among these was also Amr bin Jamooh. His son, Hazrat Muaz bin Amr had participated in the second Bai‘at at Aqabah and had pledged allegiance on this occasion to the Holy Prophet^(sa).

Amr bin Jamooh was among the chieftains of the Banu Salma tribe and was one of their elders as well. He kept an idol carved from wood in his house, as was the practice of elders in those days. This idol was called Manat, and they would show respect to it and revere it. When some young men from the Banu Salma tribe accepted Islam, among whom was also Hazrat Muaz bin Jabl and the son of Amr bin Jamooh, i.e. Hazrat Muaz bin Amr bin Jamooh (who was also among this group of youth who had converted at the second Bai’at at ‘Aqabah).

One night, these young men entered into his idol-chamber and brought back the idol, and laid it down face-first in a pit that was dug out for the Banu Salma tribe to throw their waste. The next morning, when Amr woke up, he cursed those who had taken away their idol in the night and shown enmity towards it. He then went in search of it and when he found it, he washed and cleaned it, saying, “I swear to god, if I find out who has done this to you, I will certainly ruin him.” And when the night fell and Amr would be asleep, his son would repeat the act. When morning came, Amr bin Jamooh again did the same thing, undertook the same effort to look for it and washed it, etc.

When several nights passed like this, Amr bin Jamooh removed the idol from where it had been thrown, washed it and cleaned it. Then he brought his sword and hung it around its neck, saying, “By God, I don’t know who is doing this to you. So if you have any power at all, here is a sword I leave with you. Use it to stop him.” And he placed the sword by the idol. When the sun set and Amr went to sleep, the same youth, among whom was also his son, did the same thing to the idol. Removing the sword from around its neck, they tied the idol to a dead dog with a rope, casting it into an old well of the Banu Salma tribe which was used to dispose of waste. When Amr bin Jamooh awoke in the morning and didn’t find the idol where he had left it, he went out in search of it, until he found it lying face-first tied to a dead dog in the well.

When he witnessed this sight, the truth of his erred ways opened up to him. The Muslims of his tribe also introduced him to the teachings of Islam, and by Allah’s mercy, he became a Muslim. (Al-Siratun Nabawiyyah Li Ibn Hisham, pp. 207-208, Sanam Amr bin al-Jamooh, Dar-ul-Ibn Hazm, Beirut, 2009)

This incident has been recorded in the Sirat of Ibn Hisham, and it also states that he said, “This idol couldn’t even do anything with a sword. What benefit could there possibly be in worshiping such a god.”

Hazrat Muaz bin Amr bin Jamooh took part in the killing of Abu Jahl. It is written in Sahih Bukhari, “Salih bin Ibrahim narrates on the authority of his grandfather, Abdur Rahman bin Auf that he stated: ‘I was standing in the rows for battle on the day of Badr. When I looked to my right and left, I saw two Ansari youths standing on either side of me.  At that moment, I wished that I was in between two people who were more mature and stronger. One of the youths nudged my hand and asked: “O my uncle! Do you recognise Abu Jahl?” to which I said, indeed I recognise him, why is it that you ask?” The youth replied: “I heard that he would use foul language for the Holy Prophet^(sa). I swear by the One in Whose hands is my life, if I see him I will not let him out of my sight until the one who’s destined to die from among us perishes.” I was astonished by this reply. Then the other youth also tapped my hand and made the same enquiry. A short while passed when I saw Abu Jahl walking between the ranks. I said to the youths that there was the one about whom they enquired. Immediately the two youths drew their swords and cutting the ranks pounced on Abu Jahl and killed him. They then returned to inform the Holy Prophet^(sa) of the news. The Holy Prophet^(sa) asked which one from among them killed him? They both laid claim to the kill. The Holy Prophet^(sa) then asked whether they had wiped their swords after they had killed him? They replied in the negative. The Holy Prophet^(sa) then inspected their swords and said that both of them had in fact killed him. The Holy Prophet^(sa) then said that the spoils of war would be given to Muaz bin Amr bin Jamooh. Both youths had the same name; one was Muaz bin Afraa and the other was Muaz bin Amr bin Jamooh.’” (Sahih al-Bukhari, Kitab Fardil Khumus, Bab Man Lam Yakhmus al-Aslab, Hadith 3141)

This incident regarding Abu Jahl has been narrated before in the earlier sermons, in which it was mentioned that it was Muaz and Muawwiz. Consequently, this could lead to doubt as the latter refers to someone else. With regard to the killing of Abu Jahl, from various books of Hadith – such as the narration of Bukhari as mentioned earlier – as well as from books of history, we learn that Hazrat Muaz bin Amr bin Jamooh^(ra) and Hazrat Muaz bin Afraa^(ra) killed Abu Jahl, and Hazrat Abdullah bin Masud^(ra) severed the head of Abu Jahl. In another narration, the names of Muaz and Muawwiz are mentioned. Nonetheless, in Bukhari there is another narration in which it is stated that Abu Jahl was killed by the two sons of Afrah, Muaz and Muawwiz, and later Hazrat Abdullah bin Masud^(ra) dealt the final blow to Abu Jahl. In the narration of Bukhari, the details are as follows:

“Hazrat Anas^(ra) narrates that on the day of the Battle of Badr, the Holy Prophet^(sa) said, ‘Who will go to see the outcome of Abu Jahl?’ Hazrat Ibn Masud went and saw that the two sons of Afraa, Muaz and Muawwiz had attacked him with their swords to the extent that he was on the brink of death. Ibn Masud enquired of him: ‘Are you Abu Jahl?’ and took hold of his beard. Abu Jahl then said: ‘Have you ever killed a person of greater rank?’ or perhaps he said: ‘Is there any person greater than I, who is killed at the hands of his own people?’” (Sahih al-Bukhari, Kitabul Maghazi, Bab Qatl Abi Jahl, Hadith 3962)

Both of these narrations are found in Bukhari. In one narration both of them are named as Muaz, and in the other incident they are recorded as Muaz and Muawwiz. Similarly, in one of the narrations they are stated as two brothers, but in the other narration the two youths are not related. With regard to how one can reconcile both of these narrations in relation to the killing of Abu Jahl, Hazrat Syed Zainul Abideen Waliullah Shah Sahib^(ra) writes:

“According to some narrations, the two sons of Afraa, Muaz and Muawwiz, attacked Abu Jahl to the extent that he was on the brink of death. After this Hazrat Abdullah bin Masud severed his head. Imam Ibn Hajr has stated, ‘After Muaz bin Amr and Muaz bin Afraa attacked Abu Jahl, Muawwiz must have attacked him as well.’” (Sahih al-Bukhari, Vol. 5, p. 491, Hashiyah, Urdu Tarjumah, Nazarat Isha’at, Rabwah)

For this reason, in one of the narrations there is mention of two brothers and in other narration, there is mention of two different youths who are not related.

In the commentary of Fath-ul-Bari, it is written that perhaps all three of them attacked Abu Jahl.

Allama Badruddin Aini writes regarding the death of Abu Jahl:

“Abu Jahl was killed by Muaz bin Amr bin Jamooh, Muaz bin Afrah and Hazrat Abdullah bin Masud. Hazrat Abdullah bin Masud^(ra) was the one who then brought the severed head and presented it to the Holy Prophet^(sa).” (Umdatul Qari, Vol. 17, p. 120, Dar Ihyaa al-Turath al-Arabi, Beirut, 2003)

He further writes:

“In Sahih Muslim it is written that Muaz bin Amr bin Jamooh and Muaz bin Afraa killed Abu Jahl. Muaz bin Afraa’s father was Harith bin Rifa‘ah and his mother’s name was Afraa, who was the daughter of Ubaid bin Tha‘labah Najjaria.”

Similarly, in Bukhari, Kitabul Jihad, Bab Man Lam Yukhamis Al-Aslaab, it is written, “Hazrat Muaz bin Amr cut the leg of Abu Jahl, as a result of which he fell down. Subsequently, Muawwiz also launched an attack and left him on the ground. When Abu Jahl had little life left in him, Hazrat Abdullah bin Masud dealt him the final blow, severing his head.”

He further writes:

“If one questions the reason why all these events needed to be mentioned together, then I would say that perhaps they all had a hand in the killing of Abu Jahl.” (Umdatul Qari, Vol. 17, pp. 121-122, Dar Ihyaa al-Turath al-Arabi, Beirut, 2003)

According to one narration of Zurqani, when Hazrat Abdullah bin Masud found Abu Jahl, he was on the brink of death. Hazrat Abdullah bin Masud put his leg on Abu Jahl’s neck and said: “O enemy of God! God Almighty has humiliated you!” Abu Jahl replied arrogantly: “I have not been humiliated! Have you ever killed a person greater than myself?” Meaning that he did not feel any humiliation and then asked who had been victorious in the battle. Hazrat Abdullah bin Masud replied that God and His Messenger^(sa) were victorious.

According to another narration, it is stated that Abu Jahl said:

“I was his [i.e. Muhammad’s^(sa)] enemy all his life, and even today, my enmity has not subsided in the slightest.” Hazrat Abdullah bin Masud then severed his head and brought it to the Holy Prophet^(sa). The Holy Prophet^(sa) said, “Just as I am the most beloved and revered of God from among all the prophets and my people are the most honourable from all other nations, similarly, Abu Jahl is the most severe and violent Pharaoh of all those who had pharaoh like traits.” For this reason, it is stated in the Holy Quran:

حَتّٰۤی اِذَاۤ اَدۡرَکَہُ الۡغَرَقُ ۙ قَالَ اٰمَنۡتُ اَنَّہٗ لَاۤ اِلٰہَ اِلَّا الَّذِیۡۤ اٰمَنَتۡ بِہٖ بَنُوۡۤا اِسۡرَآءِیۡلَ

Meaning, “Till, when the calamity of drowning overtook him, he said, ‘I believe that there is no God but He in Whom the children of Israel believe”’ (Surah Yunus, Ch.10: V.91)

Thus, the Pharaoh of that era was the gravest in terms of enmity and disbelief, and this is evident from the last words of Abu Jahl.

Aside from this, in another narration it is stated that when the Holy Prophet^(sa) received news of the death of Abu Jahl and saw his head, he said:

اَللّٰہُ الَّذِیْ لَآ اِلٰہَ اِلَّا ھُوَ

“There is no God but Allah,”

Similarly, the Holy Prophet^(sa) repeated three times:

اَلْحَمْدُ لِلّٰہِ الَّذِیْ أَعَزَّ الْاِسْلَامَ وَأَھْلَہٗ

“All Praise is due to Allah, Who honoured Islam and its followers.” Another narration states that the Holy Prophet^(sa) said, “Every nation has a Pharoah. In this era, the pharaoh was Abu Jahl, who God Almighty destroyed in a terrible manner.” (Sharh Zurqani Alaa al-Mawahib al-Deeniyyah, Vol. 2, pp. 297-298, Darul Kutub al-Ilmiyyah, Beirut, 1996)

Hazrat Muaz bin Amr bin Jamooh^(ra) passed away during the Caliphate of Hazrat Usman^(ra). (Al-Isaba Fi Tameez Al-Sahaba, Vol. 6, p. 114, Muaz bin Amr bin Jamooh, Dar-ul-Kutub al-Ilmiyya, Beirut, 1995)

Khalifa bin Khiyaat states, “On the day of the Battle of Badr, Muaz bin Amr bin Jamooh suffered a wound as a result of which he remained unwell until the caliphate of Hazrat Usman^(ra). He passed away in Medina. Hazrat Usman^(ra) led his funeral prayer and buried him in Jannatul Baqi.

Hazrat Abu Hurairah^(ra) narrates that the Holy Prophet^(sa) said, “Muaz bin Amr bin Jamooh was an exceptional individual.” (Al-Mustadrak Ala Al-Sahihain Lil-Hakim, Vol. 4, pp. 140-141, Dhikr Manaqib Mu’adh bin Amr bin al-Jamooh, Hadith 5895-5897, Dar-ul-Fikr, Beirut, 2002)

May God Almighty shower His endless mercy on all those who immersed themselves in the love of God and His beloved, and attained their pleasure.

After the Friday prayers, I will lead a funeral prayer in absentia of respected Malik Sultan Harun Khan Sahib, who passed away on 27 March in Islamabad. Inna Lillah Wa Inna Ilahi Rajioon.

His eldest son is the son-in-law of Hazrat Khalifatul Masih IV^(rh), married to his youngest daughter. Malik Sultan Harun Sahib was a born Ahmadi and his father’s name was Col Malik Sultan Muhammad Khan Sahib, who did Bai‘at at the hand of Hazrat Musleh-e-Maud^(ra) in 1923 at the age of 23. At the time, he was the only Ahmadi in his family. Hazrat Musleh-e-Maud^(ra) himself arranged his marriage with respected Aishah Siddiqa Sahiba, daughter of Hazrat Chaudhry Fateh Muhammad Siyal Sahib.

He belonged to a very honourable and noble family of Punjab. Malik Amir Muhammad Khan, who was the Governor of West Pakistan and was famously known by the title of Nawab Kalabagh, was the paternal cousin of Malik Sultan Harun Khan Sahib’s father, i.e. Col Malik Sultan Muhammad Sahib. His grandfather was Malik Sultan Surakh Ruh Khan and in those days, India and Pakistan were a colony of the British Empire, however, owing to his status of Nawab, he was held in high regard by them. Four years after the Bai‘at of his son, Malik Sultan Muhammad Khan Sahib also had the honour of accepting Ahmadiyyat. Despite heavily immersed in worldly endeavours, he had an inclination towards faith and due to this, God Almighty blessed him with the opportunity to accept Ahmadiyyat.

Sultan Harun Khan Sahib was married to Sabiha Hamid Sahiba, daughter of Chaudhry Abdul Hameed Sahib, who was a General Manager at WAPDA. Hazrat Khalifatul Masih III^(rh) led their Nikah and during the Nikah sermon, regarding Chaudhry Fateh Muhammad Siyal Sahib who was a pioneer missionary in England, Hazrat Khalifatul Masih III^(rh) stated: “Chaudhry Fateh Muhammad Siyal was a well-respected elder of mine, and I am indeed indebted to him for his kindness.” Hazrat Khalifatul Masih III^(rh) further stated, “At a young age, while still inexperienced, he would take me along with him and provided me with many opportunities to enhance my experience. My affinity for those living in rural areas which was concealed in my heart was able to be manifested through the opportunities I received by staying with Chaudhry Fateh Muhammad Siyal.”

Hazrat Khalifatul Masih III^(rh) further stated, “Even now, when a simple villager meets me, I enjoy the frank and straightforward conversation far greater than if I were to have a conversation with someone from the city. This is because those living in the cities have a habit of employing many formalities in their style of speech and thus owing to this habit of theirs, I also naturally start conversing with them in a similar way.”

Hazrat Khalifatul Masih III^(rh) further states, “Nevertheless, today I shall lead the Nikah ceremony of the grandson of this benevolent elder of mine, Malik Sultan Harun Khan, son of Col Sultan Muhammad Khan.”

Hazrat Khalifatul Masih III^(rh) further stated, “Members should pray that just as our elders selflessly and with great sincerity served the religion of God, may this same passion to serve the faith and the spirit of sacrifice continue extraordinarily in their progeny.” (Khutbat-e-Nasir, Vol. 10, pp. 437-440)

By mentioning this again today at the occasion of his funeral, I pray that may God Almighty enable Malik Harun Sahib’s progeny to not only maintain a relationship with Ahmadiyyat and Khilafat, but further strengthen it. The deceased has three sons and three daughters, and as I mentioned his eldest son, Sultan Muhammad Khan is the son-in-law of Hazrat Khalifatul Masih IV^(rh).

Malik Harun Sahib took great care of the poor and needy of the local area. In particular, he treated those women who had genuine needs with great kindness. The women also mentioned that while Malik Sahib was alive, they felt very safe in their area, but now, after his demise, they have become more fearful. There is a lot of hostility and enmity in the area of Attock and the poor are neglected of their rights, but despite being a landowner and an influential individual of the area, he took great care of the poor. Sultan Harun Khan Sahib’s sister, Rashida Siyal Sahiba, who resides in Canada says, “My brother, Sultan Harun Khan Sahib, possessed many qualities. He had a great sense of honour for Ahmadiyyat and was willing to sacrifice his life for the institution of Khilafat. He was a truly loyal to his friends and courageous in the face of the enemy. He supported the poor and needy.” She further states, “Once, Hazrat Khalifatul Masih IV^(rh) wrote a letter to me stating, ‘Your father, Col Sultan Muhammad Khan Sahib, was like an unsheathed sword for Ahmadiyyat, and your brothers share the same quality.’”

Once, there was a lot of hostility in that area. On the one hand, there would be a lot of enmity over land and wealth, but moreover, they had to endure far greater hostility owing to them being Ahmadi. She writes, “Hazrat Khalifatul Masih III^(rh) said, ‘Bullets will be fired but they will pass over your head and Insha-Allah nothing will happen to you.’” She writes, “They witnessed how the words of the third Khalifa proved to be true. In 1977, an attempt was made to assassinate Malik Sultan Harun Sahib at the Fatah Jang Police Station and shots were fired at him, but the bullets passed just over the hair of his head and he did not even sustain a scratch. Thus, God Almighty protected him in a miraculous manner. He was extremely generous towards the poor and greatly supported those who were helpless and weak.”

His elder brother, Malik Sultan Rashid Khan Sahib, states, “After the demise of our father, Malik Sultan Harun Sahib was the head of our family. Despite all my efforts, he would always excel ahead of me when it came to serving the Jamaat. He was a true and ardent devotee of the Promised Messiah^(as) and for Khilafat-e-Ahmadiyyat. After the events of 1974, a high-ranked officer once asked him in front of me about the state of his faith in Khilafat and he responded in Punjabi that it was like metal, i.e. his faith in Khilafat was as strong as steel. During the migration of Hazrat Khalifatul Masih IV^(rh), he had the opportunity to accompany him in the travel up to Karachi.”

Rashid Sahib further writes, “In some of the letters which I have kept preserved of Hazrat Khalifatul Masih IV^(rh), he mentioned that he was a valiant soldier of Ahmadiyyat and an unsheathed sword in his love and honour for Ahmadiyyat.”

Rashid Sahib further writes, “As far as his Nawafil [voluntary prayers] during the night and bond with the Holy Quran is concerned, very few people will know because he never spoke about this. However, in both aspects he was very regular. Perhaps I too would not have come to know of this had I not shared the same room with him for four months during my severe illness in 2016. During those days, it was extremely difficult for me to stand up and sit down and he stayed with me in the same room in order to take care of me. It was during that time I witnessed him reciting the Holy Quran and offering Nawafil.”

He states, “I asked him to appoint a few people to look after me instead of him looking after me, but he asked what the need was for employing anyone else when he was there.”

Rashid Sahib further writes, “He was a very caring person. Through many efforts, he built 9-10 schools. If ever a time came when he did not have enough funds to pay for the construction of the school, he himself would work alongside the labourers and would say to them that he was doing more work than them. He never entertained the thought that he was a son of a Nawab or that he was a landowner.”

His daughter, Mahmooda Sultana Kashif Sahiba, writes, “My father’s love and loyalty for Khilafat is not hidden from anyone. Right from my birth, my father always taught us to always place our faith in God Almighty and to pray to Him in all of our dealings and that nothing can be achieved without prayer. He had great trust in God Almighty and was an extremely courageous and brave man. He did not fear anyone except God Almighty. He was always ready to serve mankind.”

Similarly, his son, Sultan Muhammad Khan, writes, “My father did a lot of social work. He built 8 schools and helped construct another two and also donated some land for the use of two graveyards. He gave land for 8 schools to be built. He gave numerous poor people jobs and helped them.”

May God Almighty grant him His mercy and forgiveness and enable his progeny to continue his good deeds and remain attached with the Jamaat and Khilafat. As I mentioned, I shall lead the funeral prayer in absentia after the Friday Prayers.