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

In the previous sermon, I started to relate accounts from the life of Hazrat Ubadah^(ra) bin Samit, however there still remained some accounts and so, I will present some further accounts and incidents during his life.

It is written in historical accounts that when the Banu Qainuqa decided to wage war against the Muslims – on the orders of Abdullah bin Ubay – Hazrat Ubadah^(ra) bin Samit, like Abdullah bin Ubay, was a confederate of the Banu Qainuqa. However, owing to the impending battle, he distanced himself from the Banu Qainuqa and for the sake of God Almighty and His Prophet^(sa), he detached himself from being their confederate. It is stated that the following verse was then revealed:

یٰٓاَیُّہَا الَّذِیْنَ اٰمَنُوْا لَا تَتَّخِذُوا الْیَہُوْدَ وَالنَّصٰرٰٓى اَوْلِیَآءَ بَعْضُہُمْ اَوْلِیَآءُ بَعْضٍ وَمَنْ یَّتَوَلَّہُمْ مِّنْکُمْ فَاِنَّہٗ مِنْہُمْ اِنَّ اللّٰہَ لَا یَہْدِی الْقَوْمَ الظّٰلِمِیْنَ

“O ye who believe! Take not the Jews and the Christians for friends. They are friends one to another. And whoso among you takes them for friends is indeed one of them. Verily, Allah guides not the unjust people.” [Ch.5: V.52] (Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 3, p. 506, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2005)

At this point, I will reiterate that this verse does not mean that one should not perform virtues deeds that would benefit the Jews or the Christians, nor does it mean that one must sever all ties with them. Rather, it means that one ought to avoid making friends with those Christians and Jews who are engaged in battle with the Muslims. In fact, God Almighty has explained in other places in the Holy Quran that He does not forbid for one to perform virtuous deeds or deal justly with those people who do not wage war against Muslims or to those who do not exile the Muslims from their homes, irrespective of whether they are disbelievers, Jews or Christians. Just as God Almighty states:

لَا یَنْہٰىکُمُ اللّٰہُ عَنِ الَّذِیْنَ لَمْ یُقَاتِلُوْکُمْ فِی الدِّیْنِ وَلَمْ یُخْرِجُوْکُمْ مِّنْ دِیَارِکُمْ اَنْ تَبَرُّوْہُمْ وَتُقْسِطُوْٓا اِلَیْہِمْ اِنَّ اللّٰہَ یُحِبُّ الْمُقْسِطِیْنَ

“Allah forbids you not, respecting those who have not fought against you on account of your religion, and who have not driven you forth from your homes, that you be kind to them and act equitably towards them; surely Allah loves those who are equitable.” [Ch.60: V.9]

Thus, through the earlier verse, it has been made evidently clear that one should not forge relations with non-Muslims on the basis of any weakness, fear or cowardice. The real objective should be that one ought to have complete trust and reliance in Allah the Almighty alone. Furthermore, if one improves their spiritual condition, then God Almighty shall grant His support. Unfortunately, these days we witness that Muslim governments fall in the laps of foreign powers and are fearful of them. The result of this is that owing to benefiting from their aid, one Muslim country is turning against the other and they are the very people who are destroying Islam from its roots. Nonetheless, we pray to God Almighty to enable these Muslim governments to see reason.

In any case, in relation to the incident that is being mentioned, which is the battle against the Banu Qainuqa that resulted in them being besieged after the battle and eventually they were defeated, there are further details about it found in Sirat Khatamun-Nabiyyin. It references various historical sources and states regarding this incident that after their defeat, the Banu Qainuqa were ordered to leave [Medina] and the details of this incident are as follows:

“When the Battle of Badr had taken place and Allah the Exalted, out of 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 Mecca were mixed to dust, the Jews of Medina 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 Muḥammad^[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 Medina, 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 Talha^(ra) bin Barra was about to pass away, he bequeathed, ‘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.’ (i.e. lest the Holy Prophet^(sa) comes at night to lead the funeral prayer and the Jews see it as an opportunity to attack) Therefore, after the Battle of Badr, the Jews openly began to fuel mischief, and among the Jews of Medina, 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 Medina, 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 a 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 was that one day, 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 skirt to the mantle on her back with a thorn or something of that sort.” (Perhaps there was a hook of some sort and he pinned it against that.) “As a result, when the lady stood up to leave 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 or remorse and seeking forgiveness for what had happened, they responded with very refractory answers and boldly 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.” (When the Holy Prophet^(sa) went to see the Jews with his companions, they ought to have shown remorse for their actions and extended a hand of peace, but instead they were ready to fight.) “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, every 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. 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 (according to the Mosaic law, they were liable to be put to death for their wrongdoings) 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 Medina was no less than nurturing a snake in the grass, especially when a group of hypocrites from among the Aus and Khazraj was already present within Medina, 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 Medina. 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 Medina.” (The main purpose of this was to ensure the safety of the Muslims of Medina.)

“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 Medina 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^(ra) bin Samit (the companion who is being mentioned) who was from among their confederates. Ubadah^(ra) bin Samit escorted the Banu Qainuqa for a few manzils [ a day’s journey] 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.” Aside from this there was nothing more that the Muslims gained in the spoils. (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), pp. 458-460)

Some details in relation to this incident are also found in Sirat-ul-Halabiyyah. It states that the Holy Prophet^(sa) commanded to expel and exile these Jews from Medina for good. The Holy Prophet^(sa) entrusted Hazrat Ubadah^(ra) bin Samit with the responsibility of exiling them and he gave the Jews respite for three days.

Subsequently, after three days, the Jews said farewell to Medina and left. Prior to this, the Jews had requested Hazrat Ubadah^(ra) bin Samit to extend the period of respite that they were granted. However, Hazrat Ubadah^(ra) rejected this request stating that not a single minute of respite would be given to them. Following this, Hazrat Ubadah^(ra) oversaw their exile and the Banu Qainuqa settled in the plains of a town in Syria. (Al-Sirat al-Halabiyyah, Vol. 3, p. 287, Bab Dhikr Maghaziyah, Ghazwah Banu Qainuqa, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2002)

There are many other Ahadith [sayings of the Holy Prophet^(sa)] which have been narrated by Hazrat Ubadah^(ra) bin Samit. In one narration, Hazrat Ubadah^(ra) states:

“Owing to the increasing engagements of the Holy Prophet^(sa), whenever someone from among the Muhajireen [Muslims who migrated from Mecca to Medina] presented himself before the Holy Prophet^(sa), he would entrust him to one of us in order to teach him the Holy Quran as well as religious knowledge.”

He further narrates, “On one occasion, the Holy Prophet^(sa) assigned an individual to me. He stayed at my home and ate with me and my family and I taught him the Holy Quran. When he was about to return home, he thought that since he had stayed with me and I had taught him the Holy Quran, therefore perhaps I had some rights over him. Hence, he gave me a bow as a present.” He further says, “It was of such exceptional quality that I had previously never seen a better bow and was made of excellent wood and was very soft.” Hazrat Ubadah^(ra) then says, “I presented myself before the Holy Prophet^(sa) and asked, ‘O Messenger^(sa) of Allah! Such and such individual has granted me this bow as a gift. What is your guidance in relation to this?’ The Holy Prophet^(sa) replied, ‘What you are carrying between your shoulders is like a burning coal.’” Meaning that the present he accepted was only given to him because he taught him the Holy Quran and thus it is was fire which he was carrying between his shoulders. (Musnad Ahmad bin Hanbal, Vol. 7, p. 563, Ubadah^(ra) bin Samit, Hadith 23146, Aalamul Kutub, Beirut, 1998)

There is another narration related by Hazrat Ubadah^(ra) as well in which he said:

“I taught the Holy Quran to some individuals from among the Ahl-e-Suffa and I also taught them how to write. Upon this, one of them sent me a bow as a present. In my heart I thought that this is not money, cash, gold, silver or any form of currency and so decided that I will use it to shoot arrows in the way of Allah. It is merely a bow and it will be useful to me to shoot arrows if the occasion of Jihad ever arises and will be used in the way of Allah.” Nevertheless, he says, “I sought guidance from the Holy Prophet^(sa) in relation to this. Upon this, the Holy Prophet^(sa) said, ‘You may accept it if you wish to wear a chain made out of fire around your neck.’” (Sunan Ibn Majah, Kitabul Tijaaraat, Baab Al-Ajr Ala Taleem-ul-Quran, Hadith 2157)

That is, if he wished to have a chain made out of fire and placed around his neck, then he could accept it.

Both of these narrations are similar and have appeared in different sources. The commentators [of Ahadith] have concluded from these narrations that the bow was given as remuneration for teaching the Holy Quran, however this practice was disliked by the Holy Prophet^(sa). Therefore, this incident contains guidance for those people who teach the Holy Quran and use it as a source of personal income.

Hazrat Rashid bin Hubaish narrates that on one occasion, the Holy Prophet^(sa) went to enquire about the health of Hazrat Ubadah^(ra) bin Samit who was ill at the time. The Holy Prophet^(sa) asked, “Do you know who from among my Ummah will be counted amongst the martyrs?” At this, the Companions^(ra) began to look at one another. Upon this, Hazrat Ubadah^(ra) asked for help so that he could sit upright and using support, he sat up and submitted, “O Messenger^(sa) of Allah! You asked about who from among the Ummah, will be counted amongst the Martyrs? The ones who will be counted amongst the martyrs are those who only seek virtue as their reward and are subsequently martyred fighting bravely and displaying steadfastness.” To this the Holy Prophet^(sa) replied, “If it is left to this alone, then there will be very few martyrs among my Ummah.” The Holy Prophet^(sa) then said, “The one who dies fighting in the cause of God Almighty is a martyr, the one who dies from the plague is a martyr”, that is, if there is an epidemic and a pious believer passes away due to it, then in that case he will be deemed as a martyr; “the one who drowns will be deemed as a martyr, the one who passes away due to an abdominal illness is a martyr.” The Holy Prophet^(sa) then further said, “A woman who passes away in the state of nifaas, her child will take her straight into paradise.” (Musnad Ahmad bin Hanbal, Vol. 5, p. 492, Musnad Rashid bin Hubaish, Hadith 23146, Aalamul Kutub, Beirut, 1998)

The state of nifaas is when a woman passes away after childbirth due to excessive blood loss. The state of nifaas can last for up to forty days after childbirth and if owing to weakness or any other reason, a woman passes away during this period, the Holy Prophet^(sa) has said that her child will be the reason for her entering paradise.

There is a narration in Sahih Bukhari, which is similar to the one I have just stated; Hazrat Abu Hurairah^(ra) narrates that the Holy Prophet^(sa) said, “There are five types of martyrs: the one who dies from the plague, the one who passes away due to an abdominal illness, the one who drowns, the one who passes away by being crushed and the one who dies fighting in the cause of Allah.” (Sahih al-Bukhari, Kitabul Jihad Wa Al-Sair, Hadith 2829)

The Promised Messiah^(as) was informed [by God Almighty] that the plague was sent down as a sign for him in that whosoever believed in him in the true sense would be saved from the effects of the plague. Thus, this particular case is a completely different matter altogether, however, if under normal circumstances there is an epidemic and a believer who has firm faith passes away as a result of it, then they will be deemed as a martyr.

Ismael bin Ubaid Ansari narrates that Hazrat Ubadah^(ra) once said to Hazrat Abu Hurairah^(ra), “O Abu Hurairah^(ra)! You were not present at the time when the Holy Prophet^(sa) took the pledge of allegiance from us on the basis that that we would always demonstrate obedience to him in times of increased activity or times of rest, and in times of hardship or ease; and that we will enjoin good and forbid evil in a way that we would not worry about the reproach of any critic. Then when the Holy Prophet^(sa) migrated to Medina, we pledged allegiance to support and protect him with our lives as we would protect our wives and children. We pledged allegiance on all of these matters and in return, we were promised the tidings of paradise. Thus, whosoever breaks this pledge that he made with the Holy Prophet^(sa), only causes harm to himself. Whosoever fulfils the pledge he made with the Holy Prophet^(sa), then God Almighty will fulfil His promise as vouchsafed to the Holy Prophet^(sa).”

On one occasion Hazrat Muawiyya^(ra) wrote a letter to Hazrat Uthman Ghani^(ra) stating, “The people of Syria are creating unrest against me due to Hazrat Ubadah^(ra) bin Samit Therefore, either call back Ubadah^(ra) bin Samit to you, or I will remove myself between him and Syria” i.e. he would leave Syria. Hazrat Uthman^(ra) wrote back stating: “Provide transport for him and ensure that he reaches his home in Medina Munawwarah.” Hence, Hazrat Muawiyya^(ra) arranged for him to reach Medina. Hazrat Ubadah^(ra) went to visit Hazrat Uthman^(ra) in his home and aside from one person, there was nobody present, meaning out of those who had met with the companions, Hazrat Ubadah^(ra) saw Hazrat Uthman^(ra) seated in the corner of the room. Hazrat Uthman^(ra) then turned to Hazrat Ubadah^(ra) and asked, “O Ubadah^(ra) bin Samit what is the matter between you and us?” Hazrat Ubadah^(ra) stood up and began addressing the people saying: “I heard the Holy Prophet^(sa) say: ‘After me there will be certain leaders who will urge you to perform deeds that are displeasing to you, and they will dislike those deeds that are pleasing to you. Therefore, whoever is disobedient to God Almighty you should not follow him. Thus, do not transgress the boundaries set by God Almighty.’” (Musnad Ahmad bin Hanbal, Vol. 7, pp. 564-565, Musnad Ubadah^(ra) bin Samit, Hadith 23149-23150, Aalamul Kutub, Beirut, 1998)

There are certain matters regarding which there can be a difference of opinion between people, and between Hazrat Ubadah^(ra) bin Samit and Hazrat Amir Muawiyya^(ra), there were differences of opinions regarding certain matters. I mentioned in the previous sermon as well that there was a similar incident during the Khilafat of Hazrat Umar^(ra). Since Hazrat Ubadah^(ra) bin Samit was among the early companions, who had heard about matters directly from the Holy Prophet^(sa), therefore, he would firmly adhere to them and ensure others acted on them accordingly. During the Khilafat of Hazrat Umar^(ra) there was a difference of opinion between Hazrat Amir Muawiyya^(ra) and Hazrat Ubadah^(ra) bin Samit. Hazrat Umar^(ra) instructed Hazrat Amir Muawiyya^(ra) that he was not to question Hazrat Ubadah^(ra) bin Samit and to let him act on the matters as he deemed correct. Later, when Hazrat Ubadah^(ra) retuned to Medina [due to these differences], Hazrat Umar^(ra) sent him back. (Sunan Ibn Majah, Hadith 18)

However, in the time of Hazrat Uthman^(ra), when the issue arose again, Hazrat Uthman^(ra) called Hazrat Ubadah^(ra) to Medina due to the conditions at the time. Nonetheless, Hazrat Ubadah^(ra) had a very high status and he was able to interpret certain matters because he had heard them directly from the Holy Prophet^(sa). For this reason, there was a difference of opinion in certain matters and he would voice his opinion.

For example, in matters of exchanging goods, bartering or in matters of trade. This is a lengthy subject and there is not enough time to discuss it here, but it was relating to such matters that Hazrat Ubadah^(ra) and Hazrat Muawiyya^(ra) were in disagreement. Since Hazrat Ubadah^(ra) had sound arguments to prove his case, therefore he would interpret matters accordingly, while at the same time Hazrat Amir Muawiyya^(ra) held a different opinion about the same issues. However, it is not for everyone to voice disagreements, unless they have clear proof from the Holy Quran or Hadith. Moreover, in this era the Promised Messiah^(as) has elucidated many issues. Nonetheless, the fundamental point to remember in all of this is that one should never cross the limits set by God Almighty and always remain within those prescribed limits. Thus, every Ahmadi ought to bear this in mind and demonstrate complete obedience.

Ata narrates, “I met Waleed, who was the son of a companion of the Holy Prophet^(sa) named Hazrat Ubadah^(ra) bin Samit and I asked him what his father, i.e. Hazrat Ubadah^(ra), advised him before he passed away. Waleed replied that he (i.e. Hazrat Ubadah^(ra)) said: ‘O my son! Fear God Almighty and know full well that you can never become righteous until you have firm belief in Allah the Almighty, and also until you believe in the divine decree, whether good or bad. Therefore, if you die and believe something contrary to this, then you will be thrown into the fire.’”

Hazrat Anas^(ra) bin Malik narrates that the Holy Prophet^(sa) would frequently visit the house of Hazrat Umme Haram^(ra) bint Milhan, who was the wife of Hazrat Ubadah^(ra) bin Samit and she would present the Holy Prophet^(sa) food. On one occasion when the Holy Prophet^(sa) visited her home, she served him food and then began to groom his hair, at which the Holy Prophet^(sa) fell asleep. A short while later, he woke up from his sleep and he was smiling. Hazrat Umme Haram^(ra) asked, “O Messenger^(sa) of Allah! Why were you smiling?” The Holy Prophet^(sa) replied, “A few people from among my Ummah who had set out to fight in the way of God Almighty were brought before me. They were sailing in the sea in a manner as if they were kings sitting on thrones, or he stated that they were like kings seated upon their thrones.” The narrator of the incident was unsure as to exactly which word the Holy Prophet^(sa) had used. Nonetheless, Hazrat Umme Haram^(ra) said to the Holy Prophet^(sa), “O Messenger^(sa) of Allah! Pray to God Almighty that I may be among those people.” The Holy Prophet^(sa) then prayed for Hazrat Umme^(ra) Haram and then rested his head and fell asleep again. Again, he woke up and he was smiling. She asked again as to the reason why the Holy Prophet^(sa) was smiling, to which the Holy Prophet^(sa) said, “Some people from among my Ummah who had set out to fight in the way of Allah were presented before me.” The Holy Prophet^(sa) then repeated what he mentioned earlier. Hazrat Umme Haram^(ra) submitted to the Holy Prophet^(sa), “O Messenger^(sa) of Allah! Pray that Allah the Almighty also enable me to be among those group of people.” The Holy Prophet^(sa) stated, “You already are included in the company of these people.” Subsequently, during the era of Muawiyyah bin Abi Sufyan, Hazrat Umme Haram^(ra) was part of a voyage and upon disembarking, she fell from her mount and passed away. (Sahih al-Bukhari, Kitabul Jihad Wa Al-Sair, Hadith 2788-2789)

The Holy Prophet^(sa) would visit the house of Hazrat Umme Haram^(ra) because he had close familial ties with her. With regard to this, it is stated that Umme Haram^(ra) was the daughter of Milhan bin Khalid and belonged to the tribe of Banu Najjar. Umme Haram was the sister of Umme Sulaim, whose son was Hazrat Anas^(ra), and thus she was his maternal aunt. Both Umme Haram^(ra) and Umme Sulaim were maternal aunts of the Holy Prophet^(sa), related to him either through a blood relation or foster relation. (Al-Isti‘ab, Vol. 4, p. 1931, Dar-ul-Jeel, Beirut, 1992)

Imam Nawawi writes that all the scholars unanimously agree that Umme Haram^(ra) had a close family relation with the Holy Prophet^(sa). Owing to this relation, the Holy Prophet^(sa) would sometimes visit her house and take rest during the afternoons. However, there are varying opinions as regards to the exact relation. Everyone agrees that she was his close family relative, but there are different views as to exactly how they were related. (Al-Minhaj Bi-Sharah Sahih Mulsim, Imam Nawawi, Kitab-ul-Amarah, Hadith no. 1912, Dar-e-Ibn Hazam, Beirut, 2002)

In any case, they had close family relations in one way or another. Hazrat Umme Haram^(ra) accepted Islam at the blessed hand of the Holy Prophet^(sa). Later, during the Khilafat of Hazrat Uthman Dhul-Noorain^(ra), she left to take part in Jihad, along with her husband, Ubadah^(ra) bin Samit, who was a very prominent companion from among the Ansar (whose account is being mentioned) and she was martyred whilst reaching territory occupied by the Byzantines. Thus, she attained the status of martyrdom according to the vision of the Holy Prophet^(sa).

In Umdatul Qari and Sharah Irshhaad-ul-Saari, which are commentaries of Bukhari, it is stated that Hazrat Umme Haram^(ra) passed away in 27-28 AH. According to some, she passed away during the rule of Amir Muawiyya^(ra).

However, the earlier narration is more commonly known and has been quoted by the historians, which is that she passed away during a naval battle during the Khilafat of Hazrat Uthman^(ra). In reference to the “era of Muawiyya”, it does not refer to the rule of Hazrat Amir Muawiyya^(ra), rather it refers to that period in history in which Hazrat Amir Muawiyya^(ra) fought a naval battle against the Byzantine Empire. Hazrat Umme Haram^(ra) also took part in this with her husband, Ubadah^(ra) bin Samit and upon returning from the battle, she passed away during the Khilafat of Hazrat Uthman^(ra). (Umdatul Qari [Sharah Sahih al-Bukhari ] Vol. 14, p. 128, Dar Ihyaa al-Turath al-Arabi, Beirut, 2003), (Irshhaad-ul-Saari [Sharah Sahih al-Bukhari], Vol. 5, p. 230, Dar-ul-fikr, Beirut, 2010)

Junadah bin Abu Umaiyyah narrates that they visited Hazrat Ubadah^(ra) bin Samit during his illness. They requested him to narrate a hadith which he had heard from the Holy Prophet^(sa), so that by doing so, God Almighty will grant him blessing. Hazrat Ubadah^(ra) bin Samit stated that the Holy Prophet^(sa) once called them and took their Bai‘at. The Holy Prophet^(sa) took a pledge from them on the conditions that they will show complete obedience in all circumstances, whether it be in a state of happiness, sadness, poverty or affluence or even when the decision goes against their preferences. Moreover, they shall not dispute with the rulers in order to assume power for themselves, with the exception of manifest disbelief. (Sahih Al-Bukhari, Kitab-ul-Fitn, Hadith no. 7055-7066)

In regards “with the exception of manifest disbelief”, [i.e. when one can disagree] even then that is when it comes to a fundamental law of God, for which one has a clear and conclusive argument from God and also if one has the power or means to do so.

Sunabihir relates, “I visited Hazrat Ubadah^(ra) bin Samit when he was close to his demise and I began to cry. Hazrat Ubadah^(ra) bin Samit told me to stop and enquired the reason for my crying. He then said, ‘By God, if I were to testify, I would certainly testify in your favour. If I were granted the permission to intercede, I will certainly intercede for you and if I had the strength to help you in any way, I would certainly do so.’ He then said, ‘By God, I have narrated to you all the hadith from the Holy Prophet^(sa) which contain all that is good for you, except for one hadith, which I shall narrate to you today at a time when I am close to my demise. I heard the Holy Prophet^(sa) state that whosever affirms that there is no God except Allah and Muhammad^(sa) is the Messenger of Allah, will be safeguarded from the hellfire, in other words, such a person is a Muslim.’” (Sahih Muslim, Kitab-ul-Iman, Hadith no. 29)

May God Almighty continue to elevate the status of the Companions^(ra), who have conveyed to us such knowledge which is not only beneficial to us spiritually but also in our practical lives as well.

I shall now mention some deceased members [of the Jamaat] and will also lead their funeral prayer.

The first is Saeed Suqiya Sahib from Syria. He passed away on 18 April, however the funeral prayer is being offered late since the news of his demise was not received until recently.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

“Surely to Allah we belong and to Him shall we return.”

The deceased was among the very sincere and pioneer members of the Jamaat in Syria. He completed the first reading of the Holy Quran by the age of 5 and right from his childhood, he was extremely proficient and skilled in the rules for the correct pronunciation of the Holy Quran and also its recitation. He taught many Ahmadis the rules for the correct pronunciation of the Holy Quran [i.e. Tajweed]. Respected Munir-ul-Husni Sahib had great trust in him.

The deceased acquired an education in law, however he did not like the field of law and instead pursued a career in teaching. He was considered among the top teachers in the country. He taught in various parts of the country and was promoted as headmaster.

The deceased had great passion for tabligh and would preach to everyone he met. A few years ago, when the Arabic Desk translated the books of the Promised Messiah^(as) into Arabic and republished them, he stated that despite having been Ahmadi for such a long time, only now had he truly understood what the Promised Messiah^(as) had stated and for the first time he understood the true essence of the Jamaat. He further stated that he was acquiring information all over again about the true Islam Ahmadiyyat. Every acquaintance of his has mentioned his attributes of exhibiting high morals, dealing with others with kindness, generosity, confidence, considerate of other’s feelings and sentiments and to selflessly help others. In fact, every person who knew him mentioned these qualities of his and had great love for him because of this.

He remained occupied in his own work, very cheerful, a benevolent father and was a devoted husband. He had a very extensive social circle, very regular in his prayers and worship. Whenever he received any money, he would offer his Chanda first, and at times, he would donate the entire amount towards Chanda. He leaves behind three sons and three daughters. His eldest son, Muhammad Sahib, and his youngest son, Jalal-ul-Din Sahib, are Ahmadis. May God Almighty grant him His mercy and forgiveness. May He elevate His status and enable his progeny to become the recipient of his prayers. May God Almighty also enable the rest of his progeny to accept the truth.

The second funeral is of respected Al-Tayyab Al-Ubadi Sahib from Tunisia, who passed away on 26 June at the age of 70

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

“Surely to Allah we belong and to Him shall we return.”

He was the only Ahmadi in his area and was extremely sincere and had great love for the Jamaat and Khilafat. He spent almost his entire life in the mosque. He was a true devotee of the Holy Quran and spent a lot of time occupied in the remembrance of God Almighty.

Upon learning about the Jamaat, he immediately travelled to its headquarters and did the Bai‘at. He had great love for the writings of the Promised Messiah^(as). In order to attend the Friday Prayer, he would travel almost for five hours on the train to offer his prayer in the headquarters. He was an extremely courageous person, and would introduce the Jamaat to whoever he met. He faced a lot of pressure from his family and locals but he remained firm in his belief.

He openheartedly contributed towards Chanda, right from the moment he did the Bai‘at and when he learnt about the Nizam-e-Wasiyyat, he immediately became a part of it. He would always urge the youth to spend in the way of Allah the Almighty and would tell them that it was owing to spending in the way of God Almighty that his wealth was greatly blessed. The deceased also had the opportunity to perform the Hajj. He had great love for the Jamaat and Khilafat. May God Almighty grant him His mercy and forgiveness and enable his progeny and dear ones to become the recipient of his prayers.

The third funeral is of respected Amatul Shukoor Sahiba, who was the eldest daughter of Hazrat Khalifatul Masih III^(rh). She passed away on 3 September at the age of 79

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

“Surely to Allah we belong and to Him shall we return.”

As I mentioned that she was the daughter of Hazrat Khalifatul Masih III^(rh) and she was the paternal granddaughter of Hazrat Musleh-e-Maud^(ra) and the maternal granddaughter of Hazrat Nawab Mubaraka Begum Sahiba^(ra) and Hazrat Nawab Muhammad Ali Khan Sahib^(ra).

She was born in April, 1940 in Qadian. She acquired her primary education in Qadian and completed her BA from Lahore. She was married twice. Her first marriage was with Shahid Khan Sahib, who was the son of Nawab Abdullah Khan Sahib, she had two sons and three daughters from that marriage. One of her sons, Amir Ahmad Khan, is a Waqf-e-Zindagi and is currently serving in Tahrik-e-Jadid. Two of her grandsons are currently studying in Jamia. Her second marriage was with Dr Mirza Laiq Sahib, however she did not have any children from that marriage.

Although she did not serve in any major office for the Jamaat, however she generally had the opportunity to serve in various Jamaat departments of Lajna Imaillah. Everyone who has written about her has mentioned that she worked with great cooperation and humility. She had great interest in reading and writing and had written a biography on Hazrat Amma Jan^(ra) and another book on Hazrat Nawab Mubaraka Begum Sahiba^(ra), the title of which is, Mubarka Ki Kahani, Mubarka Ki Zubani. Her third book is a biography on the wife of Hazrat Mirza Sharif Ahmad Sahib^(ra), Hazrat Bu Zainab Sahiba^(ra). The manuscript of the book is complete but has not been published yet due to the current circumstances [in Pakistan]. These three books therefore are a great literary contribution for the Lajna. Her maternal granddaughter, Malahat, writes, “My grandmother would always tell us that Hazrat Khalifatul Masih III^(rh) would say that one should always smile for it is an act of charity. Therefore, I saw that even during the period of her final illness, she would always be smiling.”

She was suffering from a very painful illness and found out very late that it was cancer, however she bore this with great courage and patience.

Hazrat Khalifatul Masih III^(rh) would also say that she would endure every difficulty with great patience.

May Allah the Almighty grant her His forgiveness and mercy and may He enable her children and future progeny to also remain attached with Khilafat and the Jamaat with a bond of true loyalty.

I would also like to mention that since the Khuddam-ul-Ahmadiyya Ijtema is commencing from today, therefore the Asr prayer will be combined with the Friday Prayer.