Friday Sermon – 23rd August 2019

Allah is the Greatest,
Allah is the Greatest
Allah is the Greatest,
Allah is the Greatest
I bear witness that there is none
worthy of worship except Allah
I bear witness that there is none
worthy of worship except Allah
I bear witness that Muhammad (saw)
is the Messenger of Allah.
I bear witness that Muhammad (saw)
is the Messenger of Allah.
Come to Prayer
Come to Prayer
Come to success
Come to success
Allah is the Greatest,
Allah is the Greatest.
There is none worthy of
worship except Allah.
Peace be upon you all, I bear witness that there is none
worthy of worship except Allah He is alone and has no partner and I bear witness that Muhammad (saw)
is His Servant and Messenger After this I seek refuge with
Allah from Satan the accursed. In the name of Allah, the
Gracious, the Merciful. All praise belongs to Allah,
Lord of all the worlds. The Gracious, the Merciful. Master of the Day of Judgment. Thee alone do we worship and
Thee alone do we implore for help. Guide us in the right path – The path of those on whom Thou
hast bestowed Thy blessings, those who have not incurred displeasure, and those who have not gone astray. I will continue to narrate accounts of
the lives of the badri companions. The name of the companion that I will
mention today is Hazrat ‘Asim Bin ‘Adiyy (ra). Hazrat Asim’s father’s name was ‘Adiyy and he
belonged to the tribe of Banu ‘Ajlaan bin Harithah who were confederates of the
tribe of Banu Zaid bin Maalik. Hazrat ‘Asim was the leader of the Banu ‘Ajlaan
and was the brother of Hazrat Ma’an bin ‘Adiyy. The title of Hazrat ‘Asim is reported as Abu
Bakr while according to some other narrations, he also bore the titles of Abu
‘Abdullah, Abu ‘Umar and Abu ‘Amr. Hazrat ‘Asim was of average height
and he used to apply henna to his hair. Hazrat ‘Asim’s son’s
name was Abdul Bardaa. Hazrat ‘Asim’s daughter’s name was Sahlaa, who
was married to Hazrat ‘Abdur Rahman bin ‘Auf and they had four children;
three sons, Ma’an, ‘Umar, Zaid; and one daughter, Amatur Rahman Sughra. When the Holy Prophet (saw) was
about to depart for the Battle of Badr, he appointed Hazrat ‘Asim bin
‘Adiyy as the Ameer over ‘Aliyah, which is the upper part
of Quba and Medina. According to one narration, the Holy Prophet (saw)
sent Hazrat ‘Asim back from a place called Rauha, and instead appointed him as the Ameer
over ‘Aliyah, i.e. the upper part Medina. The Holy Prophet (saw) sent Hazrat ‘Asim back but
he counted him among the companions of Badr and fixed a portion of
the spoils of war for him. In Seerat Khataman Nabiyyin by
Hazrat Mirza Bashir Ahmad Sahib, the details of this incident are recorded as
follows, “Upon departing from Madinah, “the Holy Prophet (saw) appointed
‘Abdullah bin Ummi Maktum (ra) “as the Amir of Madinah in his absence. “However, when the Holy Prophet (saw)
reached close to Rauha’, “which is situated at a distance
of 36 miles from Madinah, “perhaps in the consideration that
‘Abdullah (ra) was a blind man, “and news of the imminent arrival of
the army of the Quraish demanded that “in his own absence the administration
of Madinah should remain strong, “the Holy Prophet (saw) appointed
Abu Lubabah bin Mundhir (ra) “as the Amir of Madinah
and sent him back. “It was ordered that ‘Abdullah bin Ummi Maktum
(ra) would only remain to be the Imamus-Salat, “while Abu Lubabah would
oversee matters of administration. “‘Asim bin ‘Adiyy was
appointed as a separate Amir “to oversee the additional
population of Madinah, i.e., Quba’.” Hazrat ‘Asim participated in all of the
battles alongside the Holy Prophet (saw) including the Battles of Badr and Uhud. Hazrat ‘Asim passed away in 45 AH in
Medina during the rule of Hazrat Mu’awiyah. He was 115 years old at that time. According
to some he passed away at the age of 120. When the time of the demise
of Hazrat ‘Asim drew closer, the members of his
household started to cry. Upon this, he said, “Do not cry for me as I
have lived my life and I have had a long life.” When the Holy Prophet (saw) ordered the
companions to prepare for the Battle of Tabuk, he also advised the affluent ones to offer
wealth and mounts in the way of Allah. Upon this, various people offered
sacrifices according to their means. At that occasion, Hazrat Abu Bakr brought all of
his wealth, which amounted to 4000 Dirhams. The Holy Prophet (saw)
asked Hazrat Abu Bakr whether he had left anything for
the members of his household, to which he replied that he had left
Allah and his Messenger for them. Hazrat ‘Umar brought half
of the wealth of his home. The Holy Prophet (saw)
inquired of Hazrat ‘Umar, “Did you leave anything behind
for your family as well?” “Upon this, he replied:
“I left half of it behind.” On this occasion, Hazrat ‘Abd-ur-Rahman bin
‘Auf gave one hundred auqiyah [currency]. One auqiyah is equivalent
to forty dirham. Following this, the Holy Prophet (saw) said
‘Uthman bin ‘Affan and ‘Abd-ur-Rahman bin ‘Auf are from among the treasures
of Allah the Exalted on earth, who spend for the sake
of Allah’s pleasure. Women also presented their
jewellery on this occasion. Hazrat ‘Asim bin ‘Adi, the companion
who is currently being mentioned, presented seventy wasq
[unit of measure] of dates. One wasq consists of
sixty saa’ and one saa’ is equivalent to two and a half
seir [unit of measure] or kilos. Hence, according to this, the
total weight of the dates was two hundred and sixty-two
mann [measuring unit]. One mann is approximately forty ser,
which is a measuring unit in Pakistan, which is equivalent to
thirty-eight or thirty-nine kilos. Nevertheless, Hazrat ‘Asim also
contributed dates in a large quantity. Hazrat ‘Asim bin ‘Adi was among those companions,
who were commanded by the Holy Prophet (saw) to destroy Masjid Dhirar. The details of this have been
mentioned in the following manner: Hazrat Ibn ‘Abbas narrates that Banu
‘Amr bin ‘Auf built the Quba Mosque and sent a message to the Holy
Prophet (saw) requesting him to come to the mosque and offer prayers. When some individuals from Banu
Ghanam bin ‘Auf saw this mosque, they said that they will also construct
a mosque just like the Banu ‘Amr. Abu ‘Aamr Fasiq, who was a severe
opponent and a mischievous person, said that they should also build a mosque and
store therein as many weapons as possible. His intention was to make it
a hub for creating mischief. He said “I am going to see the Caesar – the
Byzantine King- and will return with an army and exile the Holy Prophet (saw)
and his companions from here.” Once the mosque was completed, these
people went to the Holy Prophet (saw) and said that they had constructed a
mosque for the convenience of the elderly and the physically impaired as they were not able
to travel far in order to offer their prayers. Along with this, they also requested
the Holy Prophet (saw) to come and lead the prayers in this mosque. The Holy Prophet (saw) replied, “At present I am
occupied in preparations to embark on a journey. “He was preparing to go on a journey. “Once we return, I will Insha’Allah
[God willingly] lead prayers there.” This was the journey
for the battle of Tabuk. After returning from the battle of Tabuk, the Holy
Prophet (saw) stayed in a place called Zi ‘Aun, which is approximately 1
hour away from Medina. There, he received a revelation
about Masjid Dhirar, which is mentioned in Surah Taubah
in the Holy Qur’an as follows: (Arabic – Holy Quran 9:107) “And among the hypocrites are
those who have built a mosque “in order to injure Islam and help disbelief
and cause a division among the believers, “and prepare an ambush for him who warred
against Allah and His Messenger before this. “And they will surely swear:
‘We meant nothing but good;’ “but Allah bears witness
that they are certainly liars.” Following this, the Holy Prophet (saw) called
Malik bin Dukhsham and Ma’an bin ‘Adi and ordered them to
destroy Masjid Dhirar. In some narrations it is also
mentioned that the Holy Prophet (saw) also sent Hazrat ‘Asim bin
‘Adi, ‘Amr bin Sakan, Wahshi – who martyred Hazrat Hamza, and
Suwayd bin ‘Abbas for this purpose. In Sharh Zarqani it is written that it is
possible that the Holy Prophet (saw) initially sent twoindividuals and then sent another
four individuals in order to help them. The Holy Prophet (saw) told
them to go to Masjid Dhirar and to destroy it by
burning it to the ground. He says that all of them quickly
reached the tribe of Banu Saalim, which was the tribe of
Hazrat Malik bin Dukhsham. Hazrat Malik said to Hazrat
Ma’an to give him some time so that he could bring
some fire from his house. Hence, he lit a dry date branch
and brought it from his home. Following this, they reached Masjid
Dhirar between Maghrib and ‘Isha, set it on fire and tore it down. I have previously mentioned some of this incident
in relation to Hazrat Malik bin Dukhsham as well. Nevertheless, those who had constructed
the mosque were present at that time. However, after it had been
set on fire, they ran away. When the Holy Prophet (saw) returned to
Medina, he wished to give the plot of the mosque to ‘Asim bin ‘Adi, the companion who is being
mentioned, so that he may build his house there. However, ‘Asim bin ‘Adi apologised
and said that he would not take the plot as Allah the Exalted has already revealed
what He has revealed in relation to it. That is, it has become a place where
Allah the Exalted was not pleased with what was constructed there. Therefore, he did not wish to take it. Hence, the Holy Prophet (saw) gave it to
Thabit bin Akram, who did not have a home. As a matter of fact,
‘Asim bin ‘Adi said that since he already has a home
and was also reluctant, therefore, he apologised and said it would
be better if it was given to Thabit bin Akram and as he did not have a home
and could build one there. Hence, the Holy Prophet (saw)
gave the mosque, i.e. the plot of the Masjid
Dhirar, to Thabit bin Akram. According to Ibn-e-Ishaaq, the names of hypocrites
who constructed the Masjid Diraar is as follows: Khaizan bin Khalid, Mu’atib bin
Qushair, Abu Hubiba bin Azhar, Abad bin Hunaif, Jariya bin ‘Amir and
both his sons Mujame’ bin Jariya and Zaid bin Jariya, Nufail bin
Haris, Yakhzal bin ‘Usman Wadiya. So these people were with Abu Aamir Rahib whom the Holy Prophet (saw) had
labelled ‘Faasiq’ [an evil transgressor]. Once the Promised Messiah (as) was travelling,
and when he saw the Jamay’ Masjid in Delhi, which is a beautiful mosque, he stated: “True
beauty of mosques is not in their construction, “rather it is with those people
who offer prayers sincerely.” He said: “Otherwise, all these
mosques remain deserted.” At the time, many mosques had been abandoned.
The Prophet’s (saw) mosque was very small. The Promised Messiah (as) further states,
“The roof of the Prophet’s (saw) mosque “was made of leaves of date palm trees. “In the beginning and even later on rainwater
would pour in from the top during rainstorms. “The soul of a mosque is connected
with those who offer prayers within it. “During the time of the Holy Prophet (saw) certain
worldly people also constructed a mosque “which was demolished
as per God’s instructions. “The name of this Mosque
was Masjid Diraar, “meaning a mosque that causes
harm and was demolished.” He further states, “In regards to the construction
of mosques, the commandment is that “they should be constructed with
righteousness in the hearts.” Hence, this is the real
essence of mosques. Nowadays, there is a group of Muslims who are
inclined towards the construction of more mosques and it is a strange occurrence
that they became motivated towards this after the advent
of the Promised Messiah (as). Whether they had the opportunity at that
time, or whether they built up the courage, or they became inclined towards worshipping God
or even towards the outward aspects of worship, all of this took place after the
Promised Messiah (as)’s claim. They build very beautiful
mosques but despite this, nowadays, especially in
countries like Pakistan etc. some of them, have called for paying
more attention to populating mosques, whereas their mosques are
devoid of righteousness. The verses of the Holy Qur’an that mention about
God’s commandment to demolish Masjid Diraar are followed with verses
containing clear guidance that a true mosque is one where the foundations
of it are based on righteousness. However, non-Ahmadi scholars
have understood righteousness to be the act of speaking ill of the
Promised Messiah (as) in their mosques or to use foul and vulgar language against
him and verbally abuse the Jama’at. It does not end here instead, every
so often there are incidents of people abusing each other verbally due to internal discords about who will lead
prayers due to differences between sects. Nowadays it common that such events in mosques
about disturbance, chaos and abuse go viral. Hence, all these things point towards
the fact that they lack in righteousness and they are not fulfilling the
due rights of their mosques. As Ahmadis we should
learn from their actions, and we should strive to ensure that our
mosques are based on righteousness. We ought to enter our
mosques to populate them while giving precedence to righteousness
and this is in fact the true essence. If this is established and as
long as this is kept in mind, we will continue to receive the bounties
of Allah Almighty, God Willing. About this, Hazrat Khalifatul
Masih I (ra) states, “(Arabic)” He expounds on this further by stating, “This
refers to Abu ‘Aamir who was a Christian. “One of his plans was to have the Holy
Prophet (saw) offer prayers in that mosque “and in this way some Muslims
would start doing the same as well “and hence he planned to cause
a rift between the Muslims. “Abu ‘Aamir had dream which he
related to others in which he said, ‘I saw the Holy Prophet (saw) passed
away in a state of being rejected, ‘and being all by himself
– heaven forbid.’ “When the Holy Prophet (saw) heard of this, he
stated: ‘This is a true dream and he is right.’” Meaning that his dream was true
in that he had seen his own state and that is exactly what transpired. He did not mention his name, and
Hazrat Khalifatul Masih I (ra) writes, “There was something deeply profound in
not mentioning his name in that in the future “if anyone repeated the same action, then
they would face similar consequences”, and we are witnessing even today
similar fate of the opponents. The second companion who will be
mentioned is Hazrat Amr bin ‘Auf. We find that his name is
recorded as ‘Umair as well. His father’s name was ‘Auf
and his title was Abu ‘Amr. He was born in Mecca, and according
to Ibn Sa’ad, he was from Yemen. Historians, authors, and narrators of
Ahadith have provided different viewpoints about his actual name and there is a lot of
discrepancy in the narrations regarding this. Imam Bukhari, Ibn-e-Ishaaq, Ibn Sa’ad, ‘Alamah
Ibn Abd Al bar, ‘Alamah Ibn Aseer Jazri etc. all have mentioned his name as ‘Amr,
whereas, Ibn Hisham, Musa bin ‘Uqba, Abu Ma’shar Muhamamd ‘Amar Waqadi
etc. mentioned his name as ‘Umair. ‘Alamah Badrruddin ‘Aini and
‘Alama Ibn Hajar ‘Asqalaani – both of whom have written
commentaries of Sahih Bukhari – state that ‘Amr bin ‘Auf and ‘Umair bin
‘Auf are both names of the same person. According to Imam Bukhari,
Hazrat ‘Amr bin ‘Auf Ansari was a confederate of Quraish
tribe called Banu ‘Aamir bin Loi. Whereas, Ibn-e-Hasham and Ibn Sa’ad have mentioned
him to be from the family of Banu ‘Amir bin Loi. ‘Alama Badruddin ‘Aini, a commentator
of Bukhari has inferred this by joining these two narrations stating, “In actuality, Hazrat ‘Amr bin was from
the Ansari tribe of Aus or Khazraj. “He visited Mecca and stayed there as well and
became an ally of some of the people living there. “Hence in this regard he was
an Ansari [Native of Medina] “as well as a Muhajir [Those Muslims
who migrated from Mecca].” Hazrat Amar bin ‘Auf was one
of the early converts to Islam. Hazrat Amr bin ‘Auf stayed in the home
of Hazrat Kulthum bin Al-Hidam in Quba during the migration
from Mecca to Medina. He participated in all the battles
alongside the Holy Prophet (saw) including the Battles of
Badr, Uhud and Khandaq. He passed away during the Caliphate of Hazrat
‘Umar, who subsequently led his funeral prayer. The next companion to be mentioned
is Hazrat Ma’an (ra) bin Adi. Hazrat Ma’an (ra) was a confederate of
the Banu Amr bin Auf tribe of the Ansar. Hazrat Ma’an (ra) was the brother
of Hazrat Asim (ra) bin Adi. Hazrat Ma’an (ra) has previously been
mentioned in reference to his brother. Hazrat Ma’an (ra) took part in the
Bait-e-Aqabah along with 70 Ansar. Hazrat Ma’an (ra) was able to write in
Arabic prior to his acceptance of Islam – this was at a time when very few
people could write in Arabic. Hazrat Ma’an (ra) took part in all the
battles alongside the Holy Prophet (saw), including the battles of
Badr, Uhud and Khandaq. When Hazrat Zaid (ra) bin Khattab
migrated from Mecca to Medina, the Holy Prophet (saw)
established a bond of brotherhood between him and Hazrat
Ma’an (ra) bin Adi. Hazrat Umar (ra) relates, “Upon the
demise of the Holy Prophet (saw), “I went to Hazrat Abu Bak (ra) and asked him
to come with me to meet our Ansar brothers. “Thus, we both went and two pious
individuals from among them met us, “who had participated
in the Battle of Badr. “I related this to Urwah bin Zuhair and
he said that these two individuals were “Hazrat Uwaim (ra) bin Saidah
and Hazrat Ma’an (ra) bin Adi.” This narration of Hazrat Umar (ra) which
I have just quoted has been explained in further detail in a
narration in Bukhari. I will present a part of
that narration here: Hazrat Ibn Abbas (ra) relates, “I used to
teach the Holy Qur’an to some individuals “from among the Muhajireen and one
of them was Abdur Rahman bin Auf. “Once I was at his house in Mina while he
had gone to see Umar (ra) bin Khattab.” This incident occurred on the occasion of
the last Hajj performed by Hazrat Umar (ra). “When Abdur Rahman returned,
he said to me that he wished that “I was also present today
to witness the individual, “who came to Ameer-ul-Momineen
[Leader of the Faithful] “and said, ‘O Amir-ul-Momineen! Have you
heard what a certain individual has said, ‘who claims that if Umar (ra) passes
away, he will do the Bai’at of so and so?’” In other words, this person was making
the claim during Hazrat Umar (ra)’s Khilafat wherein he said that after him, he will do
the Bai’at of such and such individual. “He also said that he swears by Allah “that the Bai’at of Abu Bakr (ra)
was done in a hastily manner. “Moreover, he stated that, God forbid, Hazrat Abu
Bakr (ra)’s Bai’at was done in a hastily manner “and in fact he was mistakenly
granted the status of Khilafat. “Upon hearing this, Hazrat Umar (ra)
became greatly aggrieved and said, ‘If Allah wills, I shall stand among the
people today and will warn them of those ‘who seek to forcefully take other’s
affairs into their own hands.’ “Abdur Rahman then stated, ‘O
Amir-ul-Mumineen! Please do not do this “because many ignorant and mischievous
people have also gathered here at the Hajj. “And so, when you stand amongst the people,
these people will also gather around you “and I fear that they may completely distort what
you say and propagate something that is untrue “and people will neither be able to
properly comprehend your message “and nor properly adhere to it
in accordance to the situation. “Abdur Rahman then presented
his suggestion to Hazrat Umar (ra) “that he should wait until he reached
Medina – as it was the days of Hajj – “and since Medina was the place where
the Holy Prophet (saw) migrated to “and established many of his Sunnah,
therefore he will be able to take the learned “and noble people separate and say
whatever he desired to say to them. “He further said that the learned and
wise people would indeed listen to him “and also act upon what he said according to
the appropriate conditions and circumstances,” and instead they will not offer
their own interpretations. “Hazrat Umar (ra) then stated,
‘Very well, By God! if Allah wills, ‘I will mention this in
my very first sermon ‘that I will stand to
deliver upon my return.’” Hazrat ibn Abbas (ra) further relates, “We
arrived in Medina towards the end of Dhul Hijjah “and on the Friday as soon as
the Sun set a little from its zenith, “we quickly proceeded to the
mosque for the Friday Prayer. “Upon arriving, I saw Saeed bin Zaid sat near
the pulpit and I went and sat next to him. “My knee was touching his knee.” Hazrat ibn Abbas (ra) is narrating
this account in detail here. “After a short while, Hazrat Umar (ra) bin
Khattab came out and as I saw him coming, “I said to Saeed bin Zaid that today
Hazrat Umar (ra) would say something “which he had never said before
since he had become Khalifa. “Saeed bin Zaid – the companion who was sat next
to him – deemed what I said him to be very strange “and said that he did not expect
Hazrat Umar (ra) to say something “which he had never said previously. “Hazrat Umar (ra) took his seat on the pulpit and
when the person calling the Adhan finished, “he stood up and offered praise to
Allah as is befitting to His Honour. “Thereafter, he said, ‘I am about to say
something which was ordained for me to say. “I know not whether the time of
my demise is near as I say this, “therefore whosever among you is
able to clearly comprehend what I say “and is able to remember it well should convey
this as far as one’s camel can take them.” I.e. in other words, one should convey this
accurately as widely as possible to others. “However, whosoever among you fears that
he has perhaps not fully understood this, “then I do not deem it permissible for such a
person to utter falsehood in relation to me.” I.e. to not convey
something that is incorrect. “Thereafter, Hazrat Umar (ra) stated, ‘Allah the
Almighty sent Muhammad (saw) with the truth ‘and revealed to him the
laws of the Shariah’” Hazrat Umar (ra) then mentioned
some of those commandments. This is a very lengthy hadith and I
shall leave out some of the details. “Hazrat Umar (ra) then
stated, ‘Listen carefully! ‘The Holy Prophet (saw) also stated
to not excessively praise him ‘just as people have done so in the
case of Jesus, son of Mary (as). ‘The Holy Prophet (saw) stated
that regarding him they should say ‘that he is a servant of Allah
and His Messenger (saw).’ “Hazrat Umar (ra) then said, ‘I have been
informed that there is someone from among you ‘who states that Hazrat Abu Bakr (ra) was
granted the mantle of Khilafat by mere chance.’ “Hazrat Umar (ra) continued, ‘This individual
also stated that ‘by God, if Umar were to die, ‘I would do the Bai’at of
such and such person.’” Hazrat Umar (ra) then first addressed the
statement made in regards to Hazrat Abu Bakr (ra). “He stated, ‘let me make it clear
that no one should remain ‘in any doubt that Hazrat Abu
Bakr (ra) was mistakenly elected ‘to Khilafat in a hastily manner. ‘Listen carefully, his Bai’at was indeed
carried out in similar conditions ‘i.e. in a hastily manner, but God Almighty
granted protection from any evil outcome of it.’” Perhaps the incident took
place in a hastily manner, but God Almighty safeguarded
them from any evil outcome. “Moreover, there is none
among you the like of Abu Bakr, “for whom people would travel to
on camel in order to meet him.” I.e. there is no one who can match to his
scholarly excellence, sincerity and righteousness. Then there are some further
details in relation to this incident which have been
mentioned in this narration. “Hazrat Umar (ra) then stated,
‘Anyone who takes the Bai’at ‘without having done mutual
consultation with the Muslims, ‘no one should do the
Bai’at of such a person.’” In other words, the Bai’at of Hazrat abu
Bakr (ra) was done after much consultation. Also, not only should one not do the Bai’at
of such a person but also of the person who pledges his Bai’at at such a person’s hand
for this will be the cause for them to perish. “Hazrat Umar (ra) then narrated
the actual account and said, ‘When Allah the Almighty caused
the oly Prophet (saw) to pass away, ‘the Ansar began to oppose us. ‘We all gathered at Thaqifa Banu Saidah,
including the Muhajireen, Ali (ra), ‘Zubair (ra) as well as
those who were against us. ‘We all went to Hazrat Abu Bakr (ra) and I said
to him that let us go to our Ansar brothers. ‘We were discussing about them whilst on our
way to them and when we reached nearby, ‘we met two pious men from among them.’” In the earlier narration
that I mentioned it stated that Hazrat Ma’an (ra) bin Adi
was one of the two pious men. In any case, Hazrat Umar (ra)
continues to further relate the incident. These two individuals we met
informed us of the decision regarding which all the Ansar
had unanimously agreed upon. They said, “O Muhajrieen!
Where do you wish to go?” We told them that we wished to see our Ansar
brothers, however these two individuals – one of whom was Hazrat
Ma’an bin Adi – said, “Do not go there! It would be
better for you to not meet them “and whatever it was that you wished to discuss
with them, just consult it amongst ourselves.”’ Hazrat Umar (ra) states, ‘I said that by Allah! We
will certainly go to them and having said this, ‘we continued on and went straight into one
of the large canopies of the Banu Saidah.’” Hazrat Abu Bakr (ra) and Hazrat Umar (ra)
then had a lengthy discussion with the Ansar on the subject
of the election of Khilafat. Hazrat Musleh Maud (ra) has mentioned this
incident in some detail which I will quote. In regards to the Ansar who were sat at Thaqifa
Banu Saidah, Hazrat Musleh Maud (ra) states, “Upon the demise of the Holy Prophet (saw),
three groups formed among the Companions (ra). “One of the groups was of the opinion
that after the Holy Prophet (saw), “there should be someone who
will continue the Islamic system. “However, who could understand
this better than the members “from the family members
of the Holy Prophet (saw), “therefore someone should be
appointed from among them. “They believed that someone from among
the progeny of the Holy Prophet (saw) “should be appointed and
not from any other family. “In their view, they thought that
if someone was appointed “who was not from the family
of the Holy Prophet (saw), “then perhaps the people will not obey him “and in this way it will cause
disorder within the system.” By “progeny” it also meant anyone close from his
relatives as well, such as his son-in-laws, etc. Hazrat Musleh Maud (ra) continues, “Since people
were already accustomed to demonstrating obedience “to the family of the Holy Prophet (saw),
therefore they believed “that if someone was appointed
from the Holy Prophet (saw)’s family, “they would happily obey him as well. “Just like people obey the king, but when he
passes away and his son ascends to the throne, “they also happily show obedience to him. “However, the second
group was of the opinion “that it was not necessary for
this person to be appointed “from the family of the
Holy Prophet (saw). “What was essential was that there
should be someone who was appointed “as a representative of
the Holy Prophet (saw). “Therefore, whosoever was most
worthy of this should be appointed. “This particular group was then
divided into a further two groups. “Although both groups
agreed on the fact that “there should be a representative
of the Holy Prophet (saw), “however they disagreed as to from which group
of people this representative be appointed from. “One party believed that it should be
someone from among those who remained “in the company of the Holy Prophet (saw)
the longest and benefitted from his teachings “i.e. the Muhajireen and even among
them it should be the Quraish “as the whole of Arabia would
be willing to listen to them. “On the other hand, the other party believed that
since the Holy Prophet (saw) passed away in Medina “and the Ansar had a much
stronger influence in Medina, “therefore they would be able to
discharge this duty more effectively. “Nonetheless, there was a disagreement
between the Ansar and the Muhajireen. “The Ansar thought that since the Holy
Prophet (saw) spent most of his life “in an administrative capacity
among them in Medina – “since there was no administrative
structure in place in Mecca – “as a result the Ansar thought they better
understood how to run a government “and therefore they had the rights
to Khilafat over everyone else. “The second argument presented by the Ansar
was that since the area belonged to them, “therefore naturally they would
have an influence over the people, “whereas the Muhajireen would not be able
to have the same effect over the people. “That is why they thought that a
vicegerent of the Holy Prophet (saw) “ought to be from among the Ansar as
opposed to being among the Muhajireen. “On the contrary, the Muhajireen thought
that they have spent the longest time “in the company of the Holy Prophet (saw), “whereas the Ansar had not spent as
much time with the Holy Prophet (saw). “Therefore, their level of understanding
of the faith was more than the Ansar. “With regards to this Hazrat
Musleh Maud (ra) writes, “The other people were still
pondering over this disagreement “and had not yet reached any conclusion,
when the final group of the Ansar “gathered in the courtyard
of the Banu Sa’ida “and began discussing the matter. “They concluded that Sa’ad bin Ubadah, who
was from among the leaders of the Khazraj tribe, “should be made the Khalifah. “Thus the Ansar conferred
among themselves saying: ‘Since the land as well all
the properties belongs to us, ‘therefore it would be best for Islam if
the Khalifa is chosen from among us.’ “Hence, they decided that there was no one
more worthy for this task than Sa’ad bin Ubadah. “Whilst they were still discussing the
matter, some people from among them “asked that if the Muhajireen rejected this
proposal, then what would happen in such a case? “One person from among them
said: ‘Then we will tell them: (Arabic). ‘i.e. one leader should be elected among us and
one leader should be elected from among you’ “As Sa’ad was a very wise man, he said “This
would be the first sign of weakness on our part.’” The person they wished to appoint as
the Khalifa from among the Ansar said, “This would be the first sign of
weakness and that the Khalifa should “either be from among the
Ansar or the Muhajireen. “To say that there will be
one leader elected among us “and one leader elected
among them demonstrates “that one has not understood
the meaning of Khilafat. “This is equivalent to causing
a division within Islam.” Subsequently, when the Muhajireen became
aware of this discussion taking place, they went there swiftly. Hazrat Umar (ra) stated – and this
has been mentioned previously – that he along with Hazrat Abu Bakr (ra)
and a few Muhajireen went there. They believed that if the Khalifa was
not from among the Muhajireen, then the Arabs would not obey him. This would not be the case of only
Medina, but in fact the whole of Arabia. Undoubtedly, the Ansar were
dominant in Medina, however, all of Arabia recognised the grandeur of the
people from Mecca and held them in high regard. Thus, the Muhajireen knew that in such a time, if
the Khalifa elected was from among the Ansar, then it would pose a major
issue for all the Arabs and it could be that most of them
are unable to succeed in this trial. Therefore, all of the Muhajireen gathered there
and among them were Hazrat Abu Bakr (ra), Hazrat Umar (ra) and
Hazrat Abu Ubaidah (ra). Hazrat Umar (ra) says: “I had
prepared a powerful speech “and it was my intention
to deliver this speech. “Subsequently the Ansar would
understand my arguments “and would be compelled
to elect a Khalifa “from among the Muhajireen
as opposed to the Ansar. “However, when we reached there, Hazrat
Abu Bakr (ra) stood up to address them. “I thought to myself, how will he
manage to speak about anything? “By God! Hazrat Abu Bakr (ra)
mentioned everything “that I had thought of saying. “In fact, he even presented further
arguments [in favour of the Muhajireen]. “It was at that point I realised that I could
never compare myself to Abu Bakr (ra).” Thus, the Muhajireen stated
that given the situation it was vital for the Khalifa to
be from among the Muhajireen and also presented the Hadith
of the Holy Prophet (saw): (Arabic) that your leaders ought
to be from among the Quraish. He also mentioned the fact that the
Muhajireen accepted Islam first and mentioned many of the sacrifices
they undertook for the faith. Habbab bin Munzhir Khazraji
opposed this and said: “We do not accept that the Khalifa
should be from among Muhajireen. “But if you do not agree
to this and insist upon it “then there is no option but
to elect one leader from us “and for you to elect one
leader from among you. “One Khalifa would be from among us and
one Khalifa would be from among you.” Hazrat Umar said: “Ponder
again over what you are saying! “Are you not aware that the
Holy Prophet (saw) said “that it is not permissible to have
2 leaders appointed at one time.” Hazrat Musleh Maud (ra) writes:
“From the Ahadith it seems “that the Holy Prophet (saw)
had made interpretations “that indicated towards
the institution of Khilafat. “However, during the lifetime
of the Holy Prophet (saw), “it never occurred to the Companions.” The reason for this is the Divine wisdom
that Hazrat Musleh Maud mentioned in the prelude to this incident. Nonetheless, Hazrat Umar (ra)
said that the demand for there to be one leader
elected from among the ansar and one to be elected among
the Muhajireen was irrational as well as unlawful from the
perspective of the Islamic Shariah. How then was Hazrat Abu Bakr elected? After a brief discussion, Hazrat Ubaidah
stood up and reminded the Ansar that they were the first people to
accept Islam outside of Mecca, and now after the demise
of the Holy Prophet (saw), they should not be the first people
to make changes within the faith. This is said to have had such a profound impact on
the people that Bashir bin Sa’ad Khazraji stood up and addressed his tribe by saying:
“They are speaking the truth. “When we pledged to support and assist the Holy
Prophet (saw), it was not for any material gain, “nor did we follow him so we
could get governance after him. “On the contrary, we followed
him for the sake of God Almighty. “Therefore, it is not a question of whose
right it is to be leader or a Khalifa, “rather it is a question of
what does Islam require. “The Khalifa should therefore
be from among the Muhajireen “because they have spent a long time in
the company of the Holy Prophet (saw). “There was further discussion on this for a short
while and after approximately 30 to 45 minutes, “the opinion of the people slowly
changed and they accepted “that the Khalifa ought to be
from among the Mujahheri. “Hazrat Abu Bakr (ra) then suggested the names of
Hazrat Umar (ra) and Hazrat Ubaidah for Khalifa. “Hazrat Abu Bakr (ra) himself suggested the
two names that they ought to perform the Bai’at “at the hands of either Hazrat Umar (ra)
or Hazrat Abu Ubaidah (ra). “However, both of them refused and said
that they will perform the Bai’at of the one “whom the Holy Prophet (saw) appointed
as Imam during his days of illness “and the one who is the best
among all of the Muhajireen.” With regards to Hazrat Abu Bakr (ra)
presenting the names of Hazrat Umar (ra) and Hazrat Abu Ubaidah (ra) for the position
of Khalifa, Hazrat Umar (ra) himself narrates that there was an excellent sequence to the
speech delivered by Hazrat Abu Bakr (ra). He states that everything in
the speech was commanding and he did not disagree with anything except
that Hazrat Abu Bakr (ra) presented his name and the name of Hazrat Abu
Ubaidah (ra) to become Khalifa. Hazrat Umar (ra) says: “I swear by God that
when Hazrat Abu Bakr (ra) presented my name, “it would have pleased me more to have
my neck severed and die in this manner, “than to be a leader of a people in which
Hazrat Abu Bakr (ra) was present.” Meaning that the status of Hazrat
Abu Bakr (ra) was such that it was not possible for
him to be appointed as the Khalifa whilst Hazrat
Abu Bakr (ra) was present, but aside from this, the rest
of the speech was articulate. Nonetheless, Hazrat
Musleh Maud (ra) says, “Hazrat Umar (ra) then said that
they would pledge allegiance “to the best among the Muhajireen.” This meant that there was
no person more worthy than Hazrat Abu Bakr (ra)
for the position of Khalifa. Thus after this everyone began to pledge
allegiance to Hazrat Abu Bakr (ra); the first person to pledge allegiance was
Hazrat Umar (ra), then Hazrat Abu Ubaidah (ra), then Bashir bin Sa’ad Khazraji, followed
by the tribes of Aus and Khazraj. At the time an atmosphere of such passion
was created that the people of Sa’ad, who was ill at the time and could not stand,
crawled over him in order to pledge allegiance. Soon after, with the exception
of Sa’ad and Hazrat Ali (ra), everyone had pledged allegiance, even
Sa’ad’s own son had pledged allegiance. Hazrat Ali (ra) pledged allegiance after a
few days; according to some narrations, he pledged allegiance after three days,
whereas according to other narrations it is written that he pledged
allegiance after six months. In the narrations where it is mentioned
that Hazrat Ali (ra) pledged allegiance after six months, it is also written
that he was unable to do so due to looking after Hazrat
Fatimah who ill at the time. When Hazrat Ali (ra) came to pledge
allegiance he offered an apology that due to Hazrat
Fatimah (ra)’s illness, he was unable to pledge
allegiance earlier. Thus, at the time, everyone pledged
allegiance to Hazrat Abu Bakr (ra). Hazrat Urwah bin Zubair (ra) narrates that at the
time of the demise of the Holy Prophet (saw), people were in an emotional
state and would say that if only they had passed away
before the Holy Prophet (saw) and that they feared of a
dissent after his demise. Hazrat Ma’an – the companion
who is being mentioned – said: “By God! I never wished for this.” The people in general desired that they ought to
have passed away before the Holy Prophet (saw), but Hazrat Ma’an (ra) said that
he did not wish for this and said, “I did not wish to die before
the Holy Prophet (saw), “because I wished to profess belief in
the Holy Prophet (saw) after his demise “in the same manner as I
did so during his lifetime. “Just as I accepted the Holy
Prophet (saw) as a prophet, “I wished to profess
belief for that system “that was prophesied by him that would
come into existence after his demise, “i.e to protect Khilafate Rashidah
that has come into existence “and safeguard myself from
falling into the trap laid out “by the hypocrites and those
who left the pale Islam.” Thus, this is the level of faith which every Ahmadi should strive
to inculcate within themselves. According to one narration, Hazrat Ma’an
was with Hazrat Khalid bin Walid in the army that was sent to supress the
rebellion of those that had left Islam after the demise of the
Holy Prophet (saw). Hazrat Khalid bin Walid (ra) sent
Hazrat Ma’an (ra) to Yamama ahead of the army alongside
200 soldiers on horseback. The Holy Prophet (saw) had
established a bond of brotherhood between Hazrat Ma’an and
Hazrat Zaid bin Khattab. Both of these Companions were martyred
in the Battle of Yamama in 12 AH, during the Caliphat of
Hazrat Abu Bakr (ra). May God Almighty enable every Ahmadi to
understand the rank and honour of prophethood and enable them to demonstrate loyalty and
sincerity in their relationship with Khilafat. All praise is due to Allah. We laud Him, we beseech help
from Him and ask His protection; we confide in Him, we trust Him alone and we seek protection against
the evils and mischief of our souls and from the bad results of our deeds. Whomsoever He guides on the
right path, none can misguide him; and whosoever He declares misled,
none can guide him onto the right path. And we bear witness that none deserves
to be worshipped except Allah. We bear witness that Muhammad
is His servant and Messenger. O servants of Allah! May
Allah be merciful to you. Verily, Allah commands you to act with
justice, to confer benefits upon each other and to do good to others as
one does to one ‘s kindred and forbids evil which
pertain to your own selves and evils which affect others and prohibits
revolts against a lawful authority. He warns you against being unmindful. You remember Allah; He
too will remember you; call Him and He will make
a response to your call. And verily divine remembrance
is the highest virtue.

Stephen Childs


  1. ماشاءاللہ۔ ایدہ اللہ تعالیٰ بنصرہ العزیز

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