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

In light of the present situation and in accordance with the rules the government has put in place, the Friday sermon cannot be delivered before a congregation, in which usually the worshippers are seated in front. Nevertheless, remaining within the laws that are in place, arrangements have been so that I can deliver the Friday Sermon from the mosque. Even if there is no congregation sat before me in the mosque, there are still thousands, if not hundreds of thousands who are listening to it at this moment all around the world. We must always strive to maintain this unity and continue praying in this regard. May Allah the Almighty improve the situation and remove this pandemic so that the beauty and liveliness of the mosque may return once more.

Now I shall turn to the topic of today’s sermon. I narrated the accounts in the life of Hazrat Talha^(ra) bin Ubaidullah two sermons ago, and his martyrdom, which took place during the Battle of the Camel [Jang-e-Jamal] and I mentioned that shall speak about this in future. Therefore, today I shall speak about this and to a certain degree, answer the questions that arise with regards to the Battle of the Camel.

Prior to his demise, Hazrat Umar^(ra) formed a committee for the election of Khilafat. With regard to this, there is a detailed account found in Sahih Bukhari:

“When the time of Hazrat Umar’s^(ra) demise was near, the people said to him, ‘O Leader of the Faithful! Appoint a successor after you as part of your will.’ Hazrat Umar^(ra) said, ‘I do not find anyone more suitable for the station of Khilafat than the following persons whom the Holy Prophet^(sa) had been pleased with before he passed away’. Then Hazrat Umar^(ra) mentioned the names of Hazrat Ali^(ra), Hazrat Uthman^(ra), Hazrat Zubair^(ra), Hazrat Talha^(ra), Hazrat Saad^(ra) and Hazrat Abdur Rahman^(ra) bin Auf and said, ‘Abdullah bin Umar^(ra) will be a witness to you, but he will not be entitled to the station of Khilafat. This was said in order to grant comfort to Abdullah bin Umar^(ra). If Khilafat is granted to Saad^(ra), then he will be Khalifa: otherwise whoever becomes the Khalifa should continue to seek assistance from Saad because I have not removed him from his position owing to any incompetence or dishonesty on his part.’

Hazrat Umar^(ra) added, ‘I recommend that my successor takes care of the early Muhajireen [those Muslims who migrated to Medina]; to know their rights and to protect their honour. I also urge to show kindness to the Ansar, for they allowed faith to enter their homes in Medina even before the arrival of the Muhajireen. I recommend that he should accept their good works, and I recommend that he should do good to all the people of the towns, as they are the protectors of Islam and the source of wealth and a means of frustrating the enemy. I also recommend that nothing be taken from them except from their surplus with their consent.

I also recommend that he do good to the Arab Bedouins, as they are the natives of Arabia and they make up the core following of Islam. He should take that from among their possessions which they are not in need of and distribute it amongst their needy. I also recommend him concerning those people who are under the protection of Allah and His Messenger^(sa); to fulfil the covenants that have been established with them and to defend them and not to overburden them with what is beyond their ability.’ When Hazrat Umar^(ra) passed away, we walked out whilst carrying him. Abdullah bin Umar^(ra) greeted Hazrat Aisha^(ra) and said, ‘Umar bin Al-Khattab seeks permission to enter.’ Hazrat Aisha^(ra) said, ‘Bring him in.’ He was brought in and buried beside his two companions.

When he was buried, the individuals who were named by Hazrat Umar^(ra) gathered together. Abdur Rahman^(ra) then said, ‘Select any three candidates among you for Khilafat.’ Hazrat Zubair^(ra) said, ‘I give up my right to vote to Abdur Rahman^(ra) bin Auf.’ Abdur Rahman then said to Hazrat Uthman^(ra) and Hazrat Ali^(ra), ‘‘Whichever of you withdraws their name, we will entrust him with the responsibility [in regards to who will be granted leadership] and Allah and Islam will be their guardian and Allah Almighty will choose the one Who He deems most worthy.’ Hazrat Abdur Rahman^(ra) said, ‘Will you both leave this matter to me, and I take Allah as my Witness that I will not choose, but the better of you?’ Both of them agreed. So Hazrat Abdur Rahman^(ra) took the hand of one of them and said, ‘You are related to Allah’s Messenger^(sa) and you hold a lofty status within Islam, which you are aware of. I ask you by Allah to promise that if I select you as our leader will you do justice? And if I select Uthman^(ra) as our leader, will you listen to him and obey him?’ Then Hazrat Abdur Rahman^(ra) took the other aside and said the same to him. When Hazrat Abdur Rahman secured this covenant from both of them, he then said, ‘O 'Uthman^(ra)! Extend your hand.’ Thus, Hazrat Abdur Rahman^(ra) took the pledge of allegiance followed by Hazrat Ali^(ra) and the members within the household also came and pledged their allegiance.” (Kitabul Fazail Ashabin Nabi, Hadith 3700)

This narration is found in Bukhari. With regard to the election of Hazrat Uthman^(ra) as Khalifa, Hazrat Musleh-e-Maud^(ra) has stated the following:

“When Hazrat Umar^(ra) was injured and realised that his demise was imminent, he nominated six persons and advised them to elect the Khalifa from among themselves. They included Hazrat Uthman^(ra), Hazrat Ali^(ra), Hazrat Abdur Rahman^(ra) bin Auf, Hazrat Saad^(ra) bin Abi Waqas, Hazrat Zubair^(ra) and Hazrat Talha^(ra). In addition to them, he included Hazrat Abdullah bin Umar^(ra) as an advisor, but did not declare him entitled to Khilafat. He also admonished that these people should give their verdict within three days, and Suhaib^(ra) should lead the prayer during that period of time.

“He appointed Miqdad bin Al-Aswad^(ra) to oversee the consultation and election process and directed him to gather the Electoral College at one place and to guard them. He issued more directions, the people should take the Bai‘at of the person who is elected by the majority of votes, and if any one declines to do so, then he should be killed. If there be three votes on each side, then Hazrat Abdullah bin Umar^(ra) would recommend who the Khalifa should be. If the members of Electoral College do not agree to the decision of Abdullah bin Umar^(ra), then the person favoured by Abdur Rahman^(ra) bin Auf should be appointed as Khalifa.

“These five companions discussed this matter”, as Talha^(ra) was not in Medina at that time, “but could not come to any conclusion. After a lengthy discussion, Hazrat Abdur Rahman^(ra) bin Auf asked if anyone wanted to withdraw his name, but all of them remained quiet. On this, Hazrat Abdur Rahman^(ra) bin Auf withdrew his name, then Hazrat Uthman^(ra) withdrew his name and then two others did the same. Hazrat Ali^(ra) remained quiet, however he then took a pledge from Hazrat Abdur Rahman^(ra) bin Auf that he (i.e. Hazrat Abdur Rahman^(ra)) would be completely impartial, and entrusted the responsibility of making the decision to him. Hazrat Abdur Rahman^(ra) to act accordingly and for three days, Hazrat Abdur Rahman^(ra) bin Auf visited every house in Medina to obtain the opinion of every man and women in regard to who they thought should be elected as Khalifah. All of them expressed their agreement to the Khilafat of Hazrat Uthman^(ra). Thus, he gave his verdict in favour of Hazrat Uthman^(ra) and he became the Khalifa.” (Khilafat-e-Rashida, Anwar-ul-Ulum, Vol. 15, pp. 488-489)

Hazrat Musleh-e-Maud^(ra) has narrated this using various historical references.

It is stated in Fath-ul-Bari, the commentary of Sahih Bukhari that Hazrat Talha^(ra) was not present when Hazrat Umar^(ra) was giving his counsel. It is possible that he returned only when Hazrat Umar^(ra) had passed away. On the other hand, there are narrations which state that he arrived when the consultation has not come to its conclusion yet. According to another narration, which is regarded as more reliable, Hazrat Talha^(ra) returned after Hazrat Uthman^(ra) had been elected as the Khalifa. (Fath-ul-Bari Sharah Sahih Bukhari, Vol. 7, p. 69, Hadith no. 3700, Dar-ul-Marifah, Beirut)

Whatever the case, Hazrat Uthman^(ra) was elected as Khalifa and the matters returned to normal. When Hazrat Uthman^(ra) was martyred, everyone rushed to Hazrat Ali^(ra), among whom were the companions and Tabi‘een [the generation of Muslims who saw the Companions] and said that Hazrat Ali^(ra) is the new Leader of the Believers [Amir-ul-Momineen]. They all went to his home and expressing their wish to take the pledge of allegiance, they asked him to extend his hand as they regarded him to be the most deserving of this lofty station. In response, Hazrat Ali^(ra) said, “You do not have the right to make this assumption. This is the responsibility of the Companions^(ra) who participated in the Battle of Badr. The Khalifa can only be whoever they are pleased with”. Hence, all of the Badri Companions^(ra) came to Hazrat Ali^(ra) and said, “We see no one more worthy than you in this matter, so extend your hand so that we may pledge our allegiance.” Hazrat Ali^(ra) said, “Where is Hazrat Talha^(ra) and Hazrat Zubair^(ra)” and thus Hazrat Talha^(ra) was the first to make the verbal pledge and Hazrat Saad^(ra) was the first to pledge his allegiance at the hand of Hazrat Ali^(ra). When Hazrat Ali^(ra) saw this, he went to the mosque, climbed to the pulpit and the first person to come up to him to pledge his allegiance was Hazrat Talha^(ra). Thereafter, Hazrat Zubair^(ra) and other Companions took the pledge of allegiance at the hand of Hazrat Ali^(ra). (Usdul-Ghaba Fi Marifat Al-Sahaba, Vol. 4, p. 107, Kutub-ul-Al-ilmiyyah, Beirut, 2003)

With regard to whether or not Hazrat Talha^(ra), Hazrat Zubair^(ra) and Hazrat Aisha^(ra) pledged their allegiance to Hazrat Ali^(ra), Hazrat Musleh-e-Maud^(ra) discusses this matter in one of his speeches in which he responds to the allegations of Khawaja Kamaluddin Sahib. This reference is of vital significance, which is why I will mention it here. Hazrat Musleh-e-Maud^(ra) stated:

“Do not come under the impression that Hazrat Talha^(ra), Hazrat Zubair^(ra) and Hazrat Aisha^(ra) did not take the pledge of allegiance and hold this as an argument in your favour.” Hazrat Musleh-e-Maud^(ra) is responding to Khawaja Kamaluddin Sahib. “They did not reject his [i.e. Hazrat Ali’s] Khilafat, rather their issue was with regard to the killers of Hazrat Uthman^(ra). I also say to you that whoever told you that these individuals did not pledge their allegiance to Hazrat Ali^(ra) is mistaken. Hazrat Aisha^(ra) went and sat in Medina as she confessed her error and Hazrat Talha^(ra) and Hazrat Zubair^(ra) did not pass away till they pledged their allegiance. In this regard, some historical references are presented below.”

It is mentioned in Khasa‘is Kubra, volume 2 – I shall read the translation of the Arabic portion:

“Hakim narrates that Thaur bin Majzaa narrated to me an incident, saying, ‘On the day of the Battle of the Camel I passed by Hazrat Talha^(ra) when he was in a state close to death.’ He asked me, ‘Which group are you from?’ I answered, ‘I am from the party of Hazrat Ali^(ra), the Leader of the Believers.’ He then said, ‘Then extend your hand that I may take the oath at your hand.’ So he pledged his allegiance at my hand and then passed away. I related the entire incident to Hazrat Ali^(ra). Having heard this, he said, ‘Allahu Akbar [Allah is the Greatest], the Messenger^(sa) of Allah has spoken the truth! God Almighty did not wish for Hazrat Talha^(ra) to enter paradise without first pledging his allegiance to me. He was among the ten people vouchsafed paradise.’

“… Once, the Battle of the Camel was mentioned in the presence of Hazrat Aisha^(ra). She said, ‘Do the people speak about the Battle of the Camel?’ One person replied, ‘Yes, that is what we are discussing’. Hazrat Aisha^(ra) then said, ‘Alas, if only I remained sat like the people who remained behind that day. This would have pleased me more than if I had 10 children from the Holy Prophet^(sa), each of whom were like Hazrat Abdur Rahman bin Harith bin Hisham.’

“… Furthermore, Hazrat Talha^(ra) and Hazrat Zubair^(ra) are from among the Ashara Mubashara who were given the glad tidings of entering paradise by the Holy Prophet^(sa). Indeed, the Holy Prophet’s glad tiding is certain to be fulfilled. In addition to this they later repented for separating themselves.” (Al-Qaul-ul-Fasl, Anwar-ul-Ulum, Vol. 2, pp. 318-319)

Hazrat Musleh-e-Maud^(ra) has also mentioned this account.

Expounding on the martyrdom of Hazrat Uthman^(ra), the oath of allegiance to Hazrat Ali^(ra) and the Battle of the Camel, Hazrat Musleh-e-Maud^(ra) says:

“Various groups of the assassins dispersed to different areas. To shield themselves from being convicted of Hazrat Uthman’s murder, they began deflecting blame upon others. When they learnt that the Muslims had given the oath of allegiance to Hazrat Ali^(ra), it gave them a perfect opportunity to point fingers. It is true that from among those around Hazrat Ali^(ra) were some who were involved in assassinating Hazrat Uthman^(ra). This gave the hypocrites an ideal chance to lay blame on someone else. The party that was heading towards Mecca convinced Hazrat Aisha^(ra) to announce Jihad to avenge the murder of Hazrat Uthman^(ra). Therefore, Hazrat Aisha^(ra) declared Jihad and searched for Companions to support her. Hazrat Talha^(ra) and Hazrat Zubair^(ra) pledged allegiance to Hazrat Ali^(ra) on the condition that he would swiftly dispense punishment for the murderers of Hazrat Uthman^(ra). Their interpretation of ‘swift’ was contrary to Hazrat Ali’s view given the circumstances at the time. Hazrat Ali^(ra) felt the priority was to first consolidate order in the regions and then turn attention towards punishing the assassins. He felt the primary objective had to be safeguarding Islam and that there was no harm in delaying punishment for the murderers.

“There were also differences of opinion about the identity of the murderers.  Hazrat Ali^(ra) did not suspect those who had first approached him – who showed deep remorse and sorrow and expressed their concern of discord among the Muslims – to be the architects of this mischief. However, there were others who had doubts about these same people. As a result of these contrasting viewpoints, Hazrat Talha^(ra) and Hazrat Zubair^(ra) felt that Hazrat Ali^(ra) had rescinded his promise to them. They had pledged allegiance to Hazrat Ali^(ra) on one condition, and now they deemed that the condition had not been fulfilled. “Therefore, they made their own decisions considering themselves to be free from their oath of allegiance to Hazrat Ali^(ra).

“After learning about Hazrat Aisha’s^(ra) declaration they too joined forces with her and all of them set out for Basra. The governor of Basra tried to prevent people from joining with them. However, when the residents came to know that Hazrat Talha^(ra) and Hazrat Zubair^(ra) had pledged allegiance to Hazrat Ali^(ra) on a particular condition, therefore the majority joined them. When Hazrat Ali^(ra) was notified of this, he also prepared an army and advanced towards Basra. Arriving in Basra, Hazrat Ali^(ra) sent a person to Hazrat Aisha^(ra), Hazrat Talha^(ra) and Hazrat Zubair^(ra). The individual first spoke to Hazrat Aisha^(ra) and asked what her intentions were. Hazrat Aisha^(ra) replied that she only sought reconciliation and nothing else. The individual then asked Hazrat Talha^(ra) and Hazrat Zubair^(ra) if they had also set out for battle for the same reason, to which they replied in the affirmative. The individual explained, ‘If this is your intention, then your recourse to action is mistaken and this would only lead to discord. The current circumstances in the land would mean should you kill one person, a thousand more would rise up in defence. Thus, reconciliation can be achieved by first uniting the people on one hand. Then after that, mete out punishment to the mischievous party. Dispensing punishment in the current climate would be akin to wreaking further havoc and disorder. Let law and order first establish itself and then carry out retribution. Hearing this, they said they were ready to meet Hazrat Ali^(ra) based on this notion.’ This individual informed Hazrat Ali^(ra) of the outcome. Both parties finally met and resolved that war was the wrong path to adopt and instead reconciliation should be met.

“When this news reached Abdullah bin Saba’s men, who had perpetrated the killing of Hazrat Uthman^(ra), they became extremely anxious and a party among them gathered in secrecy for consultation. After consultation, they concluded that if the Muslims were to reconcile with one another, it would prove extremely unfavourable for them because they knew that they would only evade punishment for the killing of Hazrat Uthman^(ra), as long as the Muslims continued to fight against one another. They knew that if there was peace and harmony amongst the Muslims, they would have no escape, therefore, no matter what, they could not allow this to happen. In the meantime, Hazrat Ali^(ra) also arrived and on the second day after his arrival, he and Hazrat Zubair^(ra) met. Hazrat Ali^(ra) stated to Hazrat Zubair^(ra), ‘You have indeed prepared an army to fight against me, but have you also prepared a justification for this which you shall present before your Lord? Why are you all adamant to destroy Islam with your very hands which you once served by endangering your own lives? Am I not your brother? Why is it that spilling the blood of one another was deemed unlawful before and yet now it has become permissible? It would be understandable if a new injunction had been revealed, but when that is not the case, why then do you stand in opposition?’

“Hazrat Talha^(ra) was also with Hazrat Zubair^(ra) at the time and replied, ‘You incited those who killed Hazrat Uthman^(ra).’

“‘I curse all those who were involved in the killing of Hazrat Uthman^(ra)!’ said Hazrat Ali^(ra). Addressing Hazrat Zubair^(ra), Hazrat Ali^(ra) then stated, ‘Do you not recall that the Holy Prophet^(sa) once stated, “By God, you will fight against Ali and you will be amongst the transgressors.”’

“Upon hearing this, Hazrat Zubair^(ra) returned to his army and vowed that he would not fight against Hazrat Ali^(ra) and admitted that he had erred in his interpretation of the affairs. When this news spread amongst his army, they were content that battle would no longer take place between them and in fact, the two parties would reconcile. However, the rebels who sought to spread mischief became anxious, therefore in order to prevent them from reconciling, when night fell, those who had infiltrated in Hazrat Ali’s^(ra) army, launched an attack against the army of Hazrat Aisha^(ra), Hazrat Talha^(ra) and Hazrat Zubair^(ra), whilst those who had infiltrated in their camp, did vice versa. Consequently, this led to chaos and both armies assumed that the other had deceived them, but in actuality, this was a ploy of Abdullah bin Saba’s men. Once the battle had commenced, Hazrat Ali^(ra) called for someone to inform Hazrat Aisha^(ra) as perhaps God Almighty may quell the disorder through her. Subsequently, Hazrat Aisha’s^(ra) camel was brought forward but this led to an even more perilous situation because the rebels, fearing that their ploy was going to fail once again, began to shoot their arrows in the direction of Hazrat Aisha’s camel. Hazrat Aisha^(ra) began to loudly proclaim, ‘O people, cease fighting and recall Allah the Almighty and the Day of Reckoning.’ However, the rebels failed to pay heed and continued to shoot arrows at Hazrat Aisha’s camel. The people of Basra were with the army of Hazrat Aisha^(ra) and upon witnessing these scenes and the dishonour of Ummul Momineen – Hazrat Aisha^(ra) – they became extremely infuriated and drew out their swords and launched an attack against the opposing army. Subsequently, Hazrat Aisha’s camel became the focal point of the battle. Many Companions^(ra) and valiant men stood around the camel, and one by one they began to be slain, but they remained in control of the camel’s reins.

“Hazrat Zubair^(ra) did not take part in the battle and had distanced himself to one side, however a wretched individual went from behind whilst he was in a state of prayer and martyred him. Hazrat Talha^(ra) was martyred in the battlefield and was killed at the hands of the rebels. When the battle intensified, some of the men realised that the only way to stop the battle was by removing Hazrat Aisha^(ra) from the battlefield. Therefore, they cut the legs of the camel and placed the saddle in which Hazrat Aisha^(ra) was sat, onto the ground. It was only then that the battle stopped. Upon witnessing this entire incident, Hazrat Ali’s face became red with sorrow but there was nothing else that could be done either. When Hazrat Ali^(ra) witnessed the body of Hazrat Talha^(ra) amongst those who were martyred during the battle, he expressed deep sorrow.

“From these events, it is evidently clear that the Companions^(ra) were at no fault in this battle and this was all owing to the evil ploy of those rebels who had killed Hazrat Uthman^(ra). Moreover, Hazrat Talha^(ra) and Hazrat Zubair^(ra) passed away whilst in the Bai‘at [oath of allegiance] of Hazrat Ali^(ra) because they had turned back from their original intentions and had resolved to support Hazrat Ali^(ra), however they were killed at the hands of the rebels. Hazrat Ali^(ra) cursed those who killed them.” (Anwar-e-Khilafat, Anwar-ul-Ulum, Vol. 3, pp. 198-201)

Whilst mentioning the Battle of the Camel [Jang-e-Jamal] and Hazrat Talha’s martyrdom in another place, Hazrat Musleh-e-Maud^(ra) states:

“When prophets appear in the world, those who accept them in the very early days of their claim are in fact considered amongst the most eminent. Every Muslim knows that after the Holy Prophet^(sa), it was Hazrat Abu Bakr^(ra), Hazrat Umar^(ra), Hazrat Usman^(ra), Hazrat Ali^(ra), Hazrat Talha^(ra), Hazrat Zubair^(ra), Hazrat Abdur Rehman^(ra) bin Auf, Hazrat Saad^(ra) and Hazrat Saeed^(ra) who were considered amongst the eminent companions. However, being considered as most eminent did not mean that they enjoyed the most comfort, rather it was owing to the fact that they endured greater hardship than anyone else for the sake of their faith. Hazrat Talha^(ra) remained alive after the demise of the Holy Prophet^(sa) and witnessed the era when dissention began amongst the Muslims after the martyrdom of Hazrat Uthman^(ra). Hazrat Talha^(ra), Hazrat Zubair^(ra) and Hazrat Aisha^(ra) were leaders of the party which was of the opinion that revenge should be sought against those who killed Hazrat Uthman^(ra). On other hand, the other party was led by Hazrat Ali^(ra) and were of the opinion that man was indeed a mortal being [with reference to Hazrat Uthman^(ra) martyrdom], but since Muslims had become divided, therefore the foremost need was to unite the Muslims in order to re-establish the glory and grandeur of Islam and revenge could be taken later. This disagreement escalated to such an extent that Hazrat Talha^(ra), Hazrat Zubair^(ra) and Hazrat Aisha^(ra) alleged that Hazrat Ali^(ra) wanted to grant refuge to those who had martyred Hazrat Uthman^(ra). Hazrat Ali^(ra), on the other hand, alleged that they were giving preference to their personal interests and were not thinking of what was beneficial to Islam. This disagreement went to the most extreme level and resulted in a battle between them. A battle in which Hazrat Aisha^(ra) took command of one of the armies.

“Hazrat Talha^(ra) and Hazrat Zubair^(ra) were also part of this battle. As mentioned earlier that they initially were amongst those who opposed Hazrat Ali^(ra), however Hazrat Zubair^(ra) heard what Hazrat Ali^(ra) had to say and thus decided to leave, and Hazrat Talha^(ra) also wanted to reconcile but the rebels hatched an evil ploy. Nevertheless, there were two groups which took part in the battle. Whilst the battle was taking place, a companion approached Hazrat Talha^(ra) and said, ‘O Talha^(ra)! Do you remember on such and such occasion, you were sat in the company of the Holy Prophet^(sa) and he stated, “Talha, there will come a time when you will be part of an army and Ali will be part of a different army, however Ali^(ra) will be on the side of the truth and you will be the one in error.”’ Hazrat Talha^(ra) heard this and immediately realised and said, ‘Yes, I recall this.’ He then left the army at once and as he was walking away from the battle so that he could fulfil the words of the Holy Prophet^(sa), a wretched individual who was fighting from Hazrat Ali’s army, went from behind and stabbed Hazrat Talha^(ra) in the back resulting in his martyrdom.

“Hazrat Ali^(ra) was in his camp and thinking that he would receive a great reward, the killer of Hazrat Talha^(ra) ran towards Hazrat Ali^(ra) and said, ‘O Leader of the Faithful [Amir-ul-Momineen]! I give you tidings that your enemy has been killed.’ Hazrat Ali^(ra) asked who was the enemy? He replied, ‘O Leader of the Faithful, I have killed Talha^(ra).’ Hazrat Ali^(ra) replied to him, ‘I also give you tidings from the Messenger^(sa) of Allah that you will be thrown into the Hellfire, because the Holy Prophet^(sa) once said in a gathering in which Talha^(ra) and I both were present, “O Talha! For the sake of the truth and establishing justice, you will have to endure indignity and you will be killed by an individual who God Almighty will cast into Hell.”’

“During this battle, when the armies of Hazrat Ali^(ra) and Hazrat Talha^(ra) and Hazrat Zubair^(ra) were facing one another, Hazrat Talha^(ra) began to present arguments in his favour of his stance – this is prior to the time when a companion^(ra) reminded him about a saying of the Holy Prophet^(sa), as a result of which he left the battlefield. Hazrat Talha^(ra) began presenting reasons in his favour, when all of a sudden, someone from the army of Hazrat Ali^(ra) said, ‘O paralysed one, remain silent!’ One of his hands had become completely withered and did not function at all. When he tauntingly referred to him as disabled and told him to remain silent, Hazrat Talha^(ra) said, ‘You may have told me to remain silent and referred to my paralysed hand, but do you even know how this came to be in such a condition? During the Battle of Uhud, when the Muslims became dispersed, there were only 12 companions around the Holy Prophet^(sa). An enemy, three thousand strong, had surrounded us from all four corners and fired a burst of arrows in the attempt to kill the Holy Prophet^(sa), thinking that if this was achieved it would bring an end to the matter. At the time, each enemy archer had their bow pointing towards the Holy Prophet^(sa) and they would fire the arrows towards his face. It was during this time when I placed my hand in front of the face of the Holy Prophet^(sa). All the arrows from the enemy struck my hand, to the extent that it became incapacitated and paralysed, but I never moved my hand away from the Holy Prophet’s face.’”  (Ainda wohy qaume izzat payen ge jo maali aur jaani qurabinio main hissa lein gi, Anwar-ul-Ulum Vol. 21, pp. 149-151)

Regarding this incident of Hazrat Talha^(ra) during the Battle of the Camel [Jang-e-Jamal], on one occasion, Hazrat Musleh-e-Maud^(ra) stated:

“Someone cried out that the paralysed one had been killed! One companion^(ra) who heard this said: ‘O wretched one, do you even know how his hand came to be paralysed? During the Battle of Uhud, when owing to a misunderstanding, the Companions dispersed from the battlefield, the enemies learnt that the Holy Prophet^(sa) was still in the battlefield with only a few companions around him. All of a sudden, an army of 3,000 disbelievers attacked the Holy Prophet^(sa). Hundreds of archers took up their positions and targeted their arrows in the direction of the Holy Prophet’s^(sa) face in order to attack him. On that occasion, the one who safeguarded the blessed countenance of the Holy Prophet^(sa) was Talha^(ra). He placed his hand in front, and thus every arrow that would have struck the Holy Prophet’s face landed on Talha’s hand. Arrows would continue to fall and the wound would only deepen, resulting in permanent damage to the tendons and blood vessels of Hazrat Talha’s hand, which became paralysed as a result. Thus, the one whom you look upon with contempt owing to his paralysis, we consider it to be a blessing that each one of us yearns to attain it.’” (Khutabat-e-Mahmud, Vol. 26, p. 386, Friday Sermon, 28 September 1945)

Rib‘ee bin Hiraash narrates:

“I was sat next to Hazrat Ali^(ra) when Imran bin Talha came to see him. He greeted Hazrat Ali^(ra) with the Islamic greeting, to which Hazrat Ali^(ra) replied: ‘Marhaba, Imran bin Talha, Marhaba’. Imran bin Talha said: ‘O Leader of the Faithful! You greet me with the words ‘Marhaba’ [Welcome] however you killed my father and took my wealth.’ Hazrat Ali^(ra) replied, ‘Your [share of that] wealth has been allocated for you and is in Bait-ul-Maal [treasury]. Kindly take it in the morning.’”

In another narration, it is stated that Hazrat Ali^(ra) said, “I took that wealth under my control lest other people usurp it. As for your statement that I killed your father, then I am certain that your father and I would be counted amongst those people regarding whom God Almighty stated:

وَ نَزَعْنَا مَا فِیْ صُدُوْرِہِمْ مِّنْ غِلٍّ اِخْوَانًا عَلٰى سُرُرٍ مُّتَقٰبِلِیْنَ

‘And We shall remove whatever of rancour may be in their hearts so that they will become as brothers seated on thrones, facing one another. (Surah al-Hijr, Ch.15: V.48)’” (Al-Tabqat Al-Kubra Li Ibn Saad, Vol. 3, p. 169, Dar-ul-Kutub Al-Illmiyyah, Beirut, 1990)

Muhammad Ansari narrates on the authority of his father that on the day of the Battle of the Camel [Jang-e-Jamal], an individual came to Hazrat Ali^(ra) and asked if the one who had killed Talha had permission to enter [to see him]? The narrator states, “I heard Hazrat Ali^(ra) say: ‘Inform him (i.e. the killer) that he shall be cast into hell.’” (Al-Tabqat Al-Kubra Li Ibn Saad, Vol. 3, p. 169, Dar-ul-Kutub Al-Illmiyyah, Beirut, 1990)

When Hazrat Talha^(ra) was martyred and Hazrat Ali^(ra) saw his body, he began to wipe away dust off Hazrat Talha’s face and said, “O Abu Muhammad! It pains me greatly to see you lying here in the dust, beneath the starlit sky.” He then said, “I entrust my anguish and shortcomings before God Almighty”. He then prayed for Hazrat Talha^(ra) and said, “If only I had departed from this world twenty years earlier.” Hazrat Ali^(ra) and those with him cried profusely. On one occasion, Hazrat Ali^(ra) heard someone recite the following couplet Hazrat Talha^(ra):

فَتًی کَانَ یُدْنِیْہِ الْغِنٰی مِنْ صَدِیْقِہِ

اِذَا مَا ھُوَ اسْتَغْنٰی وَ یُبْعِدُہُ الفَقْرُ

“He was a youth that would enjoy spending time with his friends when he was wealthy and affluent.  But during straitened times, when he was in need, he would avoid their company.”

Upon hearing this couplet, Hazrat Ali^(ra) said, “This couplet can only be regarding Abu Muhammad – Talha^(ra) bin Ubaidillah. May Allah have mercy on him.” (Usdul-Ghaba Fi Marifat Al-Sahaba, Vol. 3, p. 87, Talha^(ra) bin Ubaidillah, Kutub-ul-Al-ilmiyyah, Beirut)

This concludes the accounts relating to Hazrat Talha^(ra).

With regard to the present situation, I will read an extract of the Promised Messiah^(as).

On one occasion, the Promised Messiah^(as) said to Mufti Sahib^(ra):

“Allow light to enter the home”; this was referring to the time when there was an outbreak of the plague, “and ensure they are kept clean. One should also ensure their clothes are clean.”

The Promised Messiah^(as) then further said:

“These are difficult times and the air is contaminated. Cleanliness is also a Sunnah [practice of the Holy Prophet^(sa)]. Similarly it is stated in the Holy Quran:

وَثِیَابَکَ فَطَہِّرْ۔ وَالرُّجْزَ فَاہْجُرْ

[And thy clothes (i.e. your close friends) do thou purify, and uncleanliness do thou shun].” (Malfuzat, Vol. 4, pp. 272-274)

On another occasion, the Promised Messiah^(as) said:

“Where the plague has spread to a certain town or village, those residents should not leave their towns and travel elsewhere. Keep your homes clean and also keep the houses warm. Adopt all the possible preventative measures. Above all, repent in earnest and by bringing about a pious transformation within yourselves, reconcile with God Almighty. Awaken in the night to perform the Tahajud [pre-dawn voluntary] prayer and offer supplications.”

The Promised Messiah^(as) then said:

“… Only by bringing about a true transformation within oneself can one be safeguarded against this Divine Punishment.

وَنِعْمَ مَا قِیْلَ

(Malfuzat, Vol. 3, p. 234)

During these days, may Allah the Almighty enable every Ahmadi to focus their attention towards prayers. Everyone ought to follow the guidelines issued by the government; keep the homes clean and incense should also be burnt. Also continue to use Dettol [disinfectant] sprays, etc which are available. May Allah the Almighty bless everyone and shower His mercy. In these days, pay special attention towards supplications, may Allah Almighty enable everyone to do so.

(Original Urdu published in Al Fazl International, 24 April 2020, pp. 5-8. Translated by The Review of Religions)