Friday Sermon – 7th February 2020

Friday Sermon – 7th February 2020

Allah is the Greatest
Allah is the Greatest
I bear witness that there is none
worthy of worship except 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 AllahPeace be upon you all. I bear witness that there is none
worthy of worship except Allah. He is One 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. The companion who I will mention today is
Muhammad bin Maslamah Ansari (ra). Hazrat Muhammad bin Maslamah’s (ra) fathers
name was Maslamah bin Salamah. His paternal grandfathers name is recorded
as Salma as well as Khalid. Hazrat Maslamah’s mothers was known as Umme
Seham and her name was Khulaidah bint Abu Ubaid. He belonged to the Aus tribe of the Ansar and was
the confederate of the Abd-Ash’al tribe. Hazrat Muhammad bin Maslamah (ra) was known by the titles of Abu Abdullah,
Abdur Rahman and Abu Saeed. According to Allama ibn Hajar, the title
of Abu Abdullah is more authentic. According to one narration he was born
22 years before the Holy Prophet (saw) was appointed to the station of prophethood and was among those people
who was named Muhammad in the time of the Jahiliyya era
[era before the advent of Islam]. The Jews of Medina were anticipating
the advent of a prophet, who according to the prophecy of Moses (as),
would be named Muhammad. When the Arabs came to know of this, they
began to name their children Muhammad. In the books pertaining to the life and
character of the Holy Prophet (saw), the people who were named Muhammad as a good omen,
numbered between three and fifteen. Allama Suhail, who has written a
commentary on Seerat Ibn Hisham has recorded three
individuals with the name Muhammad. Allama Ibn Aseer has recorded five names, whereas Abdul Wahab Sheraani
has recorded fifteen names. For information and [general] knowledge,
I will list the fifteen names: Muhammad bin Sufyan,
Muhammad bin Ohayha, Muhammad bin Hamran, Muhammad bin Khuza’i,
Muhammad bin Adi, Muhammad bin Usama, Muhammad bin Barah, Muhammad bin Harith,
Muhammad bin Harmaaz, Muhammad bin Khauli, Muhammad bin Yahmad,
Muhammad bin Yazeed, Muhammad bin Usaidi, Muhammad Faqeemi
and Muhammad bin Maslamah. Hazrat Muhammad bin Maslamah (ra)
was among the early converts of Islam. He accepted Islam through
Hazrat Musab bin Umair (ra) before Hazrat Sa’d Muadh (ra) accepted Islam. When Hazrat Ubaidah (ra) bin Al-Jarrah migrated
to Medina, the Holy Prophet (saw) established a bond of brotherhood between
him and Hazrat Muhammad bin Maslamah (ra). Hazrat Muhammad bin Maslamah (ra)
was among those companions who killed Ka’b bin Ashraf
and Abu Rafi Salam bin Abu Huqaiq. Both of these individuals were
extremely mischievous and relentless in their efforts
to cause harm to Muslims and even sought to launch an attack against the
Muslims and the Holy Prophet (saw). Consequently, the Holy Prophet (saw)
assigned these companions with the task of killing them. During various battles,
Hazrat Muhammad bin Maslamah (ra) was appointed by the Holy Prophet (saw)
to oversee Medina [in his absence]. Hazrat Muhammad bin Maslamah’s (ra) sons,
Jafar (ra), Abdullah (ra), Sa’d (ra), Abdur Rehman (ra) and Umar (ra), are also counted amongst the
companions of the Holy Prophet (saw). Except for Battle of Tabuk, Hazrat Muhammad
bin Maslamah (ra) took part in all the battles, including the Battle of Badr and Uhad. During the Battle of Tabuk,
Hazrat Muhammad bin Maslamah (ra) took permission from the Holy Prophet (saw)
to remain behind in Medina. As mentioned earlier, Hazrat Muhammad
bin Maslamah (ra) was among those who were assigned with the mission
to kill the two mischievous individuals. I have mentioned details of
this incident in relation to Hazrat Ubadah bin Bishr (ra) around
one and a half years ago. Therefore, I shall mention
some details again briefly but there are also some other details in relation
to this incident which I will also mention. With reference to killing of Ka’b bin Ashraf, Hazrat Mirza Bashir Ahmad Sahib (ra) has written in The Life and Character of
the Seal of the Prophets: “The manner in which the Battle
of Badr brought forth “the heart-felt enmity of the Jews of Medina “and they continued to grow in their
mischief and disturbances. “As such, the incident of the execution of Ka‘b
bin Ashraf is also a link in this very chain. “Although Ka‘b was a Jew by religion, “ he was not actually Jewish by descent;
rather, he was an Arab. “His father, Ashraf, was a very clever and
cunning man of the Banu Nibhan, “who came to Medina and developed relations with
the Banu Nadir and become their confederate. “Ultimately, he managed to gain such power and
influence that Abu Rafi‘ bin Abil-Huqaiq, “head-chief of the Banu Nadir, gave
him his daughter in marriage. “It was this very daughter
who gave birth to Ka‘b, “who grew to attain an even greater
status than that of his father. “This was to such extent that ultimately
he took on such a capacity “that all the Jews of Arabia began
to accept him as their chief.” “From a moral perspective, he was
a man of extremely ill morals, “and was a master in the art of
secret schemes and conspiracies. (He was extremely cunning in his ill deeds, (causing strife and dissention
and the spread of evil.) “When the Holy Prophet (saw) migrated
to Medina, along with the other Jews, “Ka‘b bin Ashraf also participated in the treaty
which the Holy Prophet (saw) drafted “between the Jews with
regards to mutual friendship, “peace and security, and collective defence. “However, deep within, the fire of malice and
enmity began to burn in the heart of Ka‘b “and he began to oppose Islam and the Founder of
Islam through secret schemes and conspiracies. “However, after this, the opposition of
Ka‘b took on a more dangerous form, “(he continued in his hostility and evil ploys)
and ultimately, after the Battle of Badr, “he began to employ such conduct, as was
extremely mischievous and seditious, “and created very dangerous
circumstances for the Muslims. “However, on the occasion of Badr, when the
Muslims were granted an extraordinary victory, “and most of the chieftains
of the Quraish were slain, “he understood that this new religion
would not die out by itself. (Initially he thought that this newly found
religion would soon come to an end. (However when he witnessed the
outcome of the Battle of Badr, (he realised that Islam
would not simply fade away) “Hence, after Badr, he resolved to exert his best
efforts to abolish and utterly destroy Islam. “When this news had been confirmed
and Ka‘b was assured “that the victory at Badr had granted Islam such
strength as was beyond his wildest dreams, “he was overcome with anger and rage. “He immediately prepared for journey and
took to Mecca, and upon reaching there, “by the power of his persuasive
speech and poetic tongue, “inflamed the fire that was kindling
in the hearts of the Quraish. “He created an unquenchable thirst
in their hearts for Muslim blood, “and filled their hearts with sentiments
of revenge and enmity. “Then, when their emotions had become immensely
sparked as a result of his incitement, “Ka‘b took them to the courtyard of the Ka‘bah,
and handing them the drapes of the Ka‘bah, “had them swear that they
would not rest until Islam “and the Founder of Islam had been
wiped out from the face of the earth. “This evil person turned to
the other tribes of Arabia, “and travelling from tribe to tribe,
he incited people against the Muslims. “Then, he returned to Medina
and whilst composing Tashbib, “he alluded to the Muslim women in a very filthy
and obscene manner in his provocative couplets. “In doing so, he did not even spare the women
from the household of the Holy Prophet (saw) “in his amorous couplets, and had these couplets
widely publicized throughout the country. “Finally, he hatched a conspiracy to
assassinate the Holy Prophet (saw). “Under the ploy of a feast, he invited the
Holy Prophet (saw) to his residence, “and with a few Jewish young men he schemed to
have the Holy Prophet (saw) assassinated. “However, by the Grace of God, “information was received in advance and
this plan of his was unsuccessful. “In light of the treaty which had been settled
between the inhabitants of Medina “upon his arrival, the Holy Prophet (saw)
was the chief executive “and commander in chief of the
democratic State of Medina. “Thus, when the state of affairs escalated to such
an extent, and charges of infraction of treaty, “rebellion, inciting war, sedition,
use of foul language “and conspiracy to assassinate the Holy
Prophet (saw) had been established, “he issued the verdict that Ka‘b bin Ashraf was
liable to be put to death due to his actions. “However, due to the sedition of Ka‘b, “since the atmosphere of Medina at the time was
such that if a formal announcement had been made “before his execution, there was a possibility
that civil war may have erupted in Medina, “and there was no telling how much massacre and
carnage would have ensued as a result. “The Holy Prophet (saw) was willing
to offer any possible “and reasonable sacrifice in order to prevent
international violence and bloodshed. “Thus, he instructed that Ka‘b should
not be executed publicly; rather, “a few people should quietly find an
opportunity and put an end to him. “The Holy Prophet (saw) assigned this duty “to a faithful Companion of the Aus tribe
named Muhammad bin Maslamah (ra), “and emphasized that whatever
strategy was devised, “should be executed with the counsel of Sa‘d bin
Mu‘adh (ra), who was the chief of the Aus tribe. “Muhammad bin Maslamah (ra) submitted, ‘”O Messenger of Allah! In order to kill him
silently, we shall be required to say something,’ “which meant that some excuse, etc,
would be required, “by which Ka‘b could be lured out of his
residence and executed in a secure location. “Taking into account the grave
consequences which could have arisen “if a covert operation had been ruled out, the
Holy Prophet (saw) said, ‘Alright then’. “As such, with the counsel of Sa‘d bin Mu‘adhra,
Muhammad bin Maslamah (ra) took Abu Na’ilahra “and two or three other Companions along
and reached the residence of Ka‘b. “They called Ka‘b out from his living quarters and
said, ‘Our Chief [i.e., Muhammad (saw)] demands ‘charity of us, while we are
of straitened circumstances. ‘Would you be so kind
as to give us a loan?’ “Upon hearing this, Ka‘b jumped with joy and said, ‘By God! This is nothing – the day is not far when
you shall become averse to him and abandon him.’ “Muhammad (ra) responded, ‘In any case, we
have already accepted Muhammad (saw), ‘but you tell us whether or not you will
give us a loan?’ ‘Of course!’ said Ka‘b, ‘But you will be required to
deposit some collateral. “Muhammad (ra) inquired, “What do you require?” “This wretched person responded,
“Leave your women as collateral.” “Suppressing his anger, Muhammad (ra) said, ‘How is it possible for us to leave our women as
collateral to a man like yourself.’ “He responded, ‘Alright, then your sons shall do.’ “Muhammad (ra) responded, ‘This is not possible either, we cannot bear
the reproach of the whole of Arabia. ‘Albeit, if you are generous enough, ‘we are willing to leave our
arms with you as collateral.’ “Ka‘b agreed, and Muhammad bin Maslamah (ra) “and his companions left with the
promise to return at night. “At nightfall, this party arrived
at the residence of Ka‘b “with their weapons (as now they were
able to openly take their arms along). “When they had led Ka‘b out of his home, “they brought him to one side during
the course of discussions. “After some time, walking along,
Muhammad bin Maslamah (ra) “or some other companion raised his hand
towards the head of Ka‘b by some excuse, “and with great speed, taking
firm hold of his hair, “he called out to his companions, ‘Strike now!’ “The Companions, who were already prepared and
armed, wielded their swords at once; “finally Ka‘b was killed and fell to the ground. “Muhammad bin Maslamah (ra) and his
companions departed from there “and quickly presented themselves
to the Holy Prophet (saw), “and conveyed to him the news of his execution. “When news of the execution of Ka‘b became
known, a tremor rippled through the city, “and the Jewish people were deeply enraged. ” The following day, in the morning, “a delegation of the Jews presented themselves
before the Holy Prophet (saw) “and complained that their leader Ka‘b bin Ashraf
had been murdered in such and such way. “The Holy Prophet (saw) listened
to their comments and said, ‘Are you also aware of the crimes
which Ka‘b is guilty of?’ “Then, the Holy Prophet (saw) briefly reminded
them of all the evil schemes “which Ka‘b was guilty of ,i.e., infraction
of treaty, inciting war, sedition, “use of foul language and
conspiracy of assassination, etc. “Upon this, the people became fearful
and did not say a word. “After this, the Holy Prophet (saw)
said, ‘At least from here onwards, ‘you would do well to live in peace and harmony, ‘and do not sow the seed of enmity,
violence and disorder.’ “As such, with the agreement of the
Jews, a new treaty was drafted, “and the Jews promised once again to live with
the Muslims in peace and harmony, “and to abstain from a course
of violence and disorder.” If Ka’b was not guilty of
the aforementioned crimes, the Jews would never have easily
entered into a new treaty nor would they have remained
silent upon his killing. Nonetheless, they entered into a new
treaty to live in peace and harmony. “Nowhere in history is it
recorded that after this, “the Jews ever mentioned the execution of
Ka‘b bin Ashraf and accused the Muslims, “for in their hearts they knew that Ka‘b received
the rightful punishment due to him. “Some western historians have
greatly worn out their pens “on the issue of the execution of Ka‘b bin Ashraf, “and presenting this incident as
being an unpleasant blemish “upon the mantle of the Holy Prophet (saw), “they have levelled allegations. “However, what needs to
be studied is that firstly, “was this execution in itself a
justified action or not? “Secondly, was the method that was employed for
this execution justifiable or not? “With regards to the first issue
it should be remembered “that Ka‘b bin Ashraf had entered
into a formal agreement of peace “and security with the Holy Prophet (saw). “Scheming against the Muslims
was out of the question, “especially when he had agreed to support the
Muslims against all foreign enemies “and to maintain friendly
relations with the Muslims. “By virtue of this treaty, he had also accepted
that the Holy Prophet (saw) would be “the chief executive of the democratic state
which had been established in Medina, “and that the verdict of the Holy Prophet (saw)
would be legally binding in all disputes, etc. “Therefore, historical evidence proves
that under this very treaty, “Jewish people would present their cases
before the Holy Prophet (saw) “and he would administer verdicts to them. “In these circumstances, ignoring all
of his treaties and agreements, “Ka‘b committed treason against the
Muslims, as a matter of fact, “against the very government of the time. “He planted the seed of violence
and disorder in Medina; “he attempted to inflame a fire
of war within the country “and dangerously incited the tribes
of Arabia against the Muslims “and conspired to assassinate
the Holy Prophet (saw). “In these circumstances, did the crimes of
Ka‘b not warrant some form of punishment? “Then was there any punishment lesser than death “which could have brought an end to this
mischievous behaviour of the Jews? “Even today, in countries which
are known as ‘civilized’, “when a criminal is guilty of the crimes of
rebellion, infraction of treaty, inciting war, “and attempted assassination, is such a person
not administered the death penalty?: Hazrat Mirza Bashir Ahmad (ra) then addresses the
question of the manner in which he was killed and whether that was right or wrong. He writes: “With regards to this issue,
it should be remembered that “there was no formal ruling
power in Arabia at the time. “Rather, every individual and every
tribe was free and independent. “In this state, which court of law existed
where a case could be filed against Ka‘b “and a formal judgement for his
execution could be sought? “Should a complaint have been lodged with
the Jews, of whom he was a leader, “and who had themselves committed treachery
against the Muslims already, “and would create disorder every other day? “Should the case have been presented
before the Quraish of Mecca, “who were thirsty for the blood of the Muslims? “Should justice have been sought from
the tribes of Sulaim and Ghatafan, “who had planned to launch a sudden attack on
Medina at night three or four times, “in the last few months alone?” Hazrat Mirza Bashir Ahmad Sahib (ra) then writes: “Reflect on the state of Arabia at the time, “and then contemplate that when a person was
guilty of provocation, inciting war, “mischievous behaviour and attempted
assassination, and due to this, “his remaining alive was felt to
be a threat to their own security “and the security of the country, “what other alternative was
available to the Muslims, “except for executing such a person when
the opportunity presented itself, “in the consideration of self-defence. “It is far more beneficial for an evil
and violent man to be executed, “as opposed to the lives of many peace-abiding
citizens being put to danger, “and the peace of the country being ruined. “It should also be remembered
that in light of the treaty “which took place between the Muslims
and Jews after the migration, “the Holy Prophet (saw) did
not possess the capacity of an ordinary citizen. “On the contrary, he had now become the chief
executive of the democratic state “which had been established in Medina. “The Holy Prophet (saw) had been
given the authority to issue “whatever verdict he deemed appropriate with
respect to all disputes and political affairs. “Hence, in the interest of domestic peace, “the Holy Prophet (saw) declared Ka‘b as being
worthy of death due to his mischievous behaviour. (Hence, no one could object to this verdict
made by the Holy Prophet (saw)). “When historical evidence establishes that even
the Jews themselves found this punishment of Ka‘b “as being reasonable in light of his crimes, “and took to silence without
raising a single objection. “If the allegation is raised that
prior to the verdict of execution “why were the Jews not summoned so that
the crimes of Ka‘b could be listed, “and then after proof had been
completely furnished, “his execution could have been formally
and publicly announced. “(the answer to this is) at the time, the
situation prevalent was so sensitive “that if such a method had been employed “there was a serious risk of the
rise of inter-tribal conflict. “Moreover, it would not have been surprising for
a dangerous chain of violence and bloodshed, “and civil war to have broken out in Medina. “Hence, in the likeness of those tasks
which prove to be more beneficial “if done quickly and silently,
taking into consideration public peace, “the Holy Prophet (saw) deemed it appropriate “to quietly issue the verdict
relevant to the punishment of Ka‘b. “However, there was absolutely no
deception of any kind involved in this, “nor did the Holy Prophet (saw) intend
to keep this punishment secret, “because as soon as the delegation of Jews came to
the Holy Prophet (saw) the following morning, “the Holy Prophet (saw) immediately and without
hesitation related the entire account to them. “Furthermore, by taking full
responsibility for this action, “the Holy Prophet (saw) proved that there was no
question of deception or anything of that sort. “Moreover, the Holy Prophet (saw)
clearly told the Jews “that on the basis of such
and such grave crimes, “this punishment was administered to Ka‘b, and
that it was issued by his express order. “The allegation that on this occasion, the
Holy Prophet (saw) gave his Companions “permission to lie and cheat, “is absolutely incorrect and authentic
narrations reject this notion. “The Holy Prophet (saw) did not at all give
permission to lie and speak falsehood. “Rather, according to the narration
in Sahih Bukhari. “when Muhammad bin Maslamah (ra)
said to the Holy Prophet (saw) “that in order to execute Ka‘b silently,
we shall be required to say something, “taking into consideration the towering benefits, “which were the reason for a silent
punishment in the first place, “the Holy Prophet (saw) responded
merely by saying, ‘Alright then’. “On this occasion, there was absolutely
no further explanation “or clarification by either the Holy Prophet (saw)
or Muhammad bin Maslamah (ra). “The only thing that was implied
by the Holy Prophet (saw) was “that in order for Muhammad bin Maslamah (ra)
and his companions to bring Ka‘b outside “upon reaching his home, they would
surely be required to say something “as a result of which Ka‘b would willingly and
happily leave his home and come along with them; “and there is absolutely nothing wrong with this. “After all, during a time of war,
when spies are sent on a mission, “they too are required to say such things, and no
sensible individual ever objects to this. “Hence, in any case, the mantle of
the Holy Prophet (saw) is pure.” “Now remains the issue of
Muhammad bin Maslamah (ra), “and his companions who went there
and actually said such things. “As such, even in their dialogue, “there is actually nothing about it
which can be deemed immoral. “In actual fact, they did not say anything false. “Albeit, taking into consideration the
fundamental purpose of their mission, “they did use certain words, which could be
construed in more than one way, “but there was no other option. “In a state of war, for a good and righteous
cause, such a mild diversion from simple “and straightforward words,
cannot be objectionable at all “in the eyes of a sensible and honest individual.” Some people have posed the question
whether or not it is permissible to lie and deceive whilst in a state of war. “In various narrations, it has been related that
the Holy Prophet (saw) would say: ‘War is but deception.’ “The meaning which is inferred by this is that “God-forbid, the Holy Prophet (saw)
permitted the use of deception in war. “Although, in the first place, the words (Arabic) “do not mean that it is permissible
to employ deception in war. “Rather, the only meaning which
is implied here is that ‘War is in itself a kind of deception.’ “In other words, with regards
to the outcome of war, “there can be no definitive statement
as to what shall happen. “That is to say, that there are so many varying
factors which affect the outcome of war, “that irrespective of the course of events, “a statement cannot be passed
with respect to its outcome. “This meaning is supported by the fact that “this narration has been related
in a Hadith in two ways. “In one narration, the words are
that the Holy Prophet (saw) said: (Arabic) ‘War is but deception.’ In the second narration the words are: (Arabic) ‘The Holy Prophet (saw) has
named war as being deceit.’ “When both of these narrations are combined,
the definitive outcome which is derived is “that the Holy Prophet (saw) did not
condone the use of deception in war, “rather, he meant that war is in itself
a thing which deceives a person. “However, if one insists upon translating this to
mean that deception is permitted in war, “even still, most surely, at this instance, “the word ‘deception’ infers
strategies and tactics of war, “and falsehood and betrayal
are not implied at all. “The reason being that in this instance,
the word ‘Khud’atan’ infers manoeuvres “and strategies of war, not
falsehood and deception. “Hence, the meaning is that it is not
prohibited to catch the enemy off-guard “and apprehend or subdue them by means
of some strategy or tactic; “and there can be different
forms of this manoeuvring.” (There can be various forms
of strategies and tactics) “For example, it is established
by authentic narrations that “when the Holy Prophet (saw) would
set out on a campaign, he would generally not disclose
his final destination. “At times, even if he intended to travel
south, at the start of his journey, “he would head towards the north, and
would then divert towards the south. “Then, if someone would inquire of
him as to where he had come from, “instead of mentioning Medina, “he would name a close or far off location
where he had previously setup camp, “or he would employ some other
lawful strategy of war. “To the same affect, as the Holy Qur’an
has indicated, at times, “in order to throw off their enemy, the Companions
would begin to retreat from the field of battle; “and when the enemy would least expect it, and
when its ranks would become disarranged, ” they would launch a sudden attack. “All of these are examples of ‘Khud’atan’ which
has been deemed lawful in a state of war, “and is considered to be permissible even today. “However, to deal with falsehood and treachery is
something which Islam has very strictly forbidden. “As such, the Holy Prophet (saw) would say, ‘In Islam, after associating partners with God
and usurping the rights of parents, ‘the third greatest sin is speaking a lie.’ “Furthermore, he would state that belief and
cowardice can come together at one place; “similarly, belief and miserliness can
also come together at one place, “but belief and falsehood can never
come together at one place. “Then, with regards to deception and treachery,
he remarked, ‘A person who commits treachery ‘shall be subjected to the severe wrath
of Allah on the day of resurrection.’ “Hence, the kind of ‘Khud’atan’ which has been
permitted in war is not actual deception “or falsehood, rather, it infers
the use of such tactics of war, “which are employed to catch the
enemy off-guard and defeat it. “In some instances, this may seem to apparently
resemble falsehood and deception, “but in actuality it is not so.” Thus, according to Hazrat Mirza
Bashir Ahmad Sahib (ra), the following Hadith lends
support to this notion: “Ummi Kalthum bint ‘Aqabah (ra) relates, ‘There
are only three instances where I have found “the Holy Prophet (saw) to permit
the use of such statements “which do not actually constitute falsehood,
but ordinary people may construe them as such. “Firstly, war; secondly, when reconciling between
two people who are at conflict with one another; “thirdly, when a husband or wife say something,
which is intended to please or gratify the other.” (Thus, ones intentions or
reasons ought to be pure.) “This Hadith leaves no room for doubt in
the fact that the kind of ‘Khud’atan’ “which is permitted in war, does not
imply falsehood and deception. “Rather, what is inferred are such things, which
must be employed at times, as tactics of war, “and which are considered to be lawful
in every nation and in every religion. “After mentioning the account of Ka‘b bin Ashraf,
Ibni Hisham has recorded the narration “that after the execution of Ka‘b, the Holy
Prophet (saw) instructed the Companions “that now they should slay any Jew
they were able to apprehend. “Hence, one Companion by the name of Mahisah,
attacked a Jew and killed him. “The same narration has been
related in Abu Dawud as well. “The source of both these
narrations is Ibni Ishaq.” Hazrat Mirza Bashir Ahmad Sahib (ra) further
writes: “In light of the ‘Science of Narration,’ “this narration is weak and unreliable, (the Holy
Prophet (saw) never said such a thing) “because Ibni Hisham has recorded it without a
chain of narration, and the chain of narrators, “which has been provided by Abu
Dawud is weak and incomplete. “In this chain of narrators, Ibni
Ishaq states that he heard “this incident from a freed slave
of Zain bin Thabit (ra), “and that anonymous slave heard this incident
from an unknown daughter of Mahisah (there are no narrations about
who this girl was), “and that daughter had heard this
incident from her father. “Now any individual can understand
that a narration of this type, “where two narrators are absolutely anonymous and
unknown, cannot be acceptable in the least. “Moreover, even if a person contemplates in terms
of Dirayat, this tale does not hold true, “because the general practice of the
Holy Prophet (saw) categorically “refutes the notion that he would ever
issue forth such a general order. “Furthermore, if this was a general
order, then definitely as a result, “there should have been numerous
killings of this sort. “However, narrations have only
reported a single case, “which substantiates that this
was not a general order. “Then, when it is established in light of
authentic narrations that the very next day “a new treaty was settled with
the Jews, in such a case, “it cannot be accepted at all that a command of
this nature would have been issued. “Furthermore, if such an incident
had actually occurred, “the Jews would have surely
raised a huge hue and cry. “However, no historical account demonstrates that
any such complaint was lodged by the Jews. “Hence, in terms of both Riwayat and Dirayat,
this tale proves to be false. “If this narration can be taken to possess
any truth at all then only inasmuch “that when an outcry broke out in Medina
after the execution of Ka‘b bin Ashraf, “and the Jewish people became enraged,
perceiving a threat from the Jews, “the Holy Prophet (saw) may have told the
Companions that in self-defence, (even then there is no
substantial evidence for this) “they were permitted to slay any such Jew who
posed a threat and attacked them. “However, (even if this were to be the case) it
seems as if this atmosphere existed “for only a few hours, because the very next day,
a new treaty was settled with the Jews “and a state of peace and security
was brought about once again.” Hazrat Mirza Bashir Ahmad Sahib (ra) then writes: “There is a slight difference of opinion “with regards to the date of the
execution of Ka‘b bin Ashraf. “Ibni Sa’d has stated that it occurred
in Rabi‘ul-Awwal 3 A.H. “However, Ibni Hisham has placed it after the
Sariyyah of Zaid bin Harithah (ra), “which is confirmed to have taken
place in Jamadiyul-khirah.” He further writes: “At this instance, I have
maintained the order adopted by Ibni Hisham.” Nonetheless, there are some accounts that remain,
which I shall narrate in the future sermons. 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.

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  1. Allha Tala hamy sahaba ikram k nakshy qadm par chalny ki tofiq dy amin aur hamary Peary hazur ko sehat Wali lambi umar ata farmay amin Saeed Ahmad virk ibbenbüren germany

  2. AsSalamulaikum wa Rahmatullah wa Barakatuh my dear huzur.
    May Allah bless your long life and good health always be happy with you'r family. And dua for me and my family..

  3. الللہ ہمیں بھی ویسے ہی محبت اور اخلا ص و وفا کے رشتے قاءم کرنے کی تو فیق عطا فر ماءے۔آمین

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