Friday Sermon delivered at Masjid Mubarak, Islamabad, Tilford, UK
After reciting Tashahhud, Ta‘awwuz, and Surah al-Fatihah, His Holiness, Hazrat Mirza Masroor Ahmad(aba) said that he would continue mentioning details from the Battle of Tabuk.
His Holiness(aba) said that there was a man from the hypocrites named Jadd bin Qais. He was the second biggest hypocrite after Abdullah bin Ubayy. He did not pledge allegiance on the occasion of the Treaty of Hudaibiyah and also presented an excuse to the Holy Prophet(sa) for not taking part in the Battle of Tabuk. He asked the Holy Prophet(sa) for leave by saying that his people knew that no one desired women more than him, and he feared that if he were to go for battle against the Byzantines and he were to see their women, he would not be able to contain himself. Upon hearing this absurd excuse, the Holy Prophet(sa) turned away from him and said that he did not need to join in the battle.
His Holiness(aba) said that Jadd bin Abdillah’s son, Abudllah bin Jadd, who was a sincere companion, confronted his father and asked why, despite his wealth, he was not partaking in the battle nor was he financially supporting anyone in this battle. Jadd replied that he had no need to participate in this battle in such heat, and further, he said he feared the Byzantines whilst sitting in his own home, so why would he go out and fight the superpower of Rome? His son was adamant that it was out of hypocrisy that he was not taking part in the battle. Jadd struck his son with his shoe, who left without saying another word. It is recorded that the following Qur’anic verse was revealed in relation to Jadd bin Qais:
‘And among them is he who says, “Permit me to stay behind and put me not to trial.”’ (The Holy Qur’an, 9:49)
His Holiness(aba) said that later, Jadd bin Qais repented and became a true Muslim.
His Holiness(aba) said that there was also a group of people who would gather and collude with regard to this battle, and they had established a sort of headquarters in Madinah. They did so by spreading false news in order to stop the Muslims from going out to battle. The Holy Prophet(sa) instructed that their headquarters be dismantled, as he was receiving reports regarding their endeavours. He had continued granting these people respite; however, when it came to their collusion against the administration, the Holy Prophet(sa) took wise and decisive steps to bring such disorder to an end. His Holiness(aba) highlighted that this is a point to remember; endeavours against the administration should be met with strict action.
His Holiness(aba) said that the Holy Prophet(sa) learned that the hypocrites were gathering at the home of a man in Madinah named Sawailim and were plotting to stop Muslims from going for this battle. This, in essence, was the headquarters where the plans of negative propaganda were hatched. The Holy Prophet(sa) sent Hazrat Talhah bin Ubaidillah(ra) with some men to Sawailim’s home with the instruction to bring it to the ground, upon which all those who gathered in the home fled. Still, the Holy Prophet’s (sa) mercy was so great that he did not give any instruction to apprehend those who used to gather in that home; he merely instructed that their place of gathering be taken out of the equation.
His Holiness(aba) said that the Muslims were making preparations for the Battle of Tabuk, and financial sacrifices were in full swing. The wealthy would provide the poor with means, such as weapons and riding animals. The Holy Prophet(sa) instructed that those who were strong, could bear the harsh journey, and those who had riding animals should go to battle. A group of longing companions requested the Holy Prophet(sa) for riding animals; however, the Holy Prophet(sa) did not have anything to offer them. They returned weeping, and the Holy Qur’an has described them in the following manner:
‘Nor against those to whom, when they came to thee that thou shouldst mount them, thou didst say, “I cannot find whereon I can mount you;” they turned back, their eyes overflowing with tears, out of grief that they could not find what they might spend.’ (The Holy Qur’an, 9:92)
His Holiness(aba) said that on account of their profuse tears, history has remembered that group of people as the Bakka’un, or those who weep profusely. There are varying accounts of their number; most agree that there were seven people.
His Holiness(aba) said that when some other companions learned about the plight of these people, they provided riding animals and provisions for them to be able to join the Muslim army and embark on the journey for this battle.
His Holiness(aba) said that six people from the tribe of Hazrat Abu Musa Ash’ari(ra) requested the Holy Prophet(sa) for riding animals; however, the Holy Prophet(sa) gave them the same response, saying he had nothing to give them, and so they returned weeping. However, in the meantime the Holy Prophet(sa) purchased camels for them, called Hazrat Abu Musa(ra) back, and instructed him to give the camels we had bought to the people of his tribe so that they might partake in the battle.
His Holiness(aba) quoted the Second Caliph, Hazrat Mirza Bashir-ud-Deen Mahmood Ahmad(ra) who said that when the Holy Prophet(sa) had initially responded to their request, the Holy Prophet(sa) had sworn by God that he would not give them anything, as he did not have anything to give. However, the question arises as to why the Holy Prophet(sa) swore by God in an instance where he did not even have the ability to provide that which had been requested. It would be akin to someone swearing by God that they would not approach the sun. So why did the Holy Prophet(sa) swear by God in this instance? It was because villagers and uncivilised people traditionally did not believe something that another person said until they swore it on oath. Such was the state of those people, who were newcomers, and were unaware of the great moral character of the Holy Prophet(sa) and the fact that he would never lie under any circumstance. Hence, when they requested the Holy Prophet(sa) for riding animals, they insisted with the thought that he was a king and could provide anything. Similarly, it is a characteristic of Arabs to swear by God or require something to be sworn by God to believe in it, no matter how trivial or small the matter may be. Hence, in order to assure those villagers that he indeed could not fulfil their request on account of not having the means to do so, the Holy Prophet(sa) swore by God. Later on, when the means became available, the Holy Prophet(sa) provided riding animals to them.
His Holiness(aba) said that when departing for the Battle of Tabuk, the Holy Prophet(sa) appointed a deputy in Madinah. According to some narrations it was Hazrat Muhammad bin Maslamah(ra), while others mention Hazrat Sibah bin Urfatah(ra), Hazrat Ali(ra), and Hazrat Abdullah bin Umm Maktum(ra). The variations in narrations can be consolidated as follows: all four were appointed as deputies, but with different duties. Hazrat Ali(ra) was appointed to oversee matters pertaining to the Holy Prophet’s (sa) family, Hazrat Muhammad bin Maslamah(ra) was to oversee the general affairs of Madinah, Hazrat Abudllah bin Umm Maktum(ra) was appointed to lead the prayers, and Hazrat Sibah bin Urfatah(ra) was initially appointed as the deputy to oversee the general affairs of Madinah, after whom Hazrat Muhammad bin Maslamah(ra) was appointed.
His Holiness(aba) said that the hypocrites mocked the fact that Hazrat Ali(ra) was being left behind in Madinah, though he had been entrusted with the important task of tending to the Holy Prophet’s (sa) family. However, Hazrat Ali(ra) was bothered by this mockery, and so he took his weapons and met the Holy Prophet(sa) who was three miles outside of Madinah. He expressed his worry to the Holy Prophet(sa), and said that he was strong and able to fight. In response, the Holy Prophet(sa) said, ‘O Ali, are you not pleased at the fact that you are to me as Aaron(as) was to Moses(as)? The only difference is that you are not a prophet in my stead.’
His Holiness(aba) said that after making preparations, the Holy Prophet(sa) remained engaged in constant prayers, repeating, ‘O Allah, if this small group of people is destroyed, then there will remain no one on the face of the earth to worship You.’ It so happens, that this is the same prayer which the Holy Prophet(sa) made in both his first ever battle, and in the final battle that he was a part of.
His Holiness(aba) said that despite the false propaganda being spread by the hypocrites, the Muslim army numbered 30,000 including 10,000 horse riders. This was the largest army for any battle in the lifetime of the Holy Prophet(sa). There are some other narrations which also mention the army numbering 40,000 and even 70,000, however most historians agree that the number was 30,000.
His Holiness(aba) instructed every branch of the army to create a small or large flag. The largest flag of the army was granted to Hazrat Abu Bakr(ra), while others were also granted flags. Each contingent also had a guide accompanying them to help them along the routes.
His Holiness(aba) said that the Holy Prophet(sa) set out towards Tabuk. The Muslim army gathered outside of Madinah at Thaniyyah al-Wada’. As a last effort, Abdullah bin Ubayy also gathered a small of hypocrites there as well, to make it seem as though they too were ready to accompany the Muslims. However when the Holy Prophet(sa) instructed to march forward, Abdullah bin Ubayy said that there was no need to fight such a great army in such heat, and returned with his contingent to Madinah. Their hope was that some Muslims would follow suit, however as always, this attempt proved unsuccessful.
His Holiness(aba) said that he would continue mentioning these details in the future.
His Holiness(aba) said that he would lead the funeral prayer in absentia of the following:
Ghulam Wahiuddin Sulaiman who was a missionary serving in Indonesia. He studied in Jamia Ahmadiyya Rabwah from where he graduated and then was appointed by the Fourth Caliph(rh) to serve in Indonesia. His period of service spanned 40 years. He is survived by two sons and a daughter. One of his sons is also a missionary in Indonesia. Everyone has said that he was sincere, simple and very loving. He had devoted his life for the service of the faith and helping others. Everyone who met him left with a positive impression. He was always concerned about setting the next generation up on firm foundations in faith. He was active in propagation and was deeply attached with Khilafat. He exhibited patience during his illness and was always content. His Holiness(aba) prayed that may Allah grant him forgiveness and mercy.
Dr Muhammad Shafiq Saikal of Pakistan. He previously served as the Amir of Multan, and then later as Naib Wakilut Tasnif in Rabwah. He is survived by three sons. He dedicated his life for the service of faith during the time of the Second Caliph(ra) who instructed him to pursue further education. Ultimately, he obtained his PhD in chemistry from the UK. One of his professors was also a Nobel laureate. He served the Community in various capacities. He was also part of the Furqan Force. He was trusted by the Fourth Caliph(rh) to settle a dispute amongst two families, which he settled excellently. He would be appointed various tasks and duties by the Fourth Caliph(rh). He always gave precedence to his oath of life devotion. He was appointed as Naib Wakilut Tasnif in 2003 and he served very diligently in this role. Many expressed that he was kind and sincere, loving and had a beautiful manner of imparting moral training. He always advised people to not be deterred by the actions of others, but instead to always look to the Khalifah of the time. His Holiness(aba) prayed that may Allah grant him forgiveness and mercy.
Bushra Pervais Minhas wife of Pervais Minhas of USA. She served the Community in various capacities, both in Pakistan and the USA. She was regular in offering prayers, was kind and socialble, sincere, regular in offering financial contributions and had a strong relationship with Khilafat. His Holiness(aba) prayed that may Allah grant her forgiveness and mercy.
Summary prepared by The Review of Religions
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