After reciting Tashahhud, Ta`awwuz and Surah al-Fatihah, His Holiness, Hazrat Mirza Masroor Ahmad (aba) said that in the previous sermon, whilst mentioning the life of the Holy Prophet (sa), Furat bin Hayan’s acceptance of Islam was also mentioned.
Furat bin Hayan’s Acceptance of Islam
His Holiness (aba) said that he was captured among the prisoners. In fact he had even been captured during the Battle of Badr however he managed to escape. This time, upon being captured, Hazrat Abu Bakr (ra) aksed whether he had learned this time. Furat replied saying that if he escaped this time, he would not be caught again. Hazrat Abu Bakr (ra) advised that if he wished to escape then the only way would be to accept Islam. As such, he went to the Holy Prophet (sa) and expressed his acceptance of Islam. The Holy Prophet (sa) left the matter to God and freed him.
Expedition of Hazrat Zaid bin Harithah (ra)
His Holiness (aba) said that there was also an expedition of Hazrat Zaid bin Harithah (ra) to Qaradah towards the end of Jamadi al-Akhirah 3 AH. His Holiness (aba) quoted Hazrat Mirza Bashir Ahmad (ra) who writes:
‘After the Muslims had become somewhat free from the attacks of the Banu Sulaim and Banu Ghatafan, they were compelled to go forth from their homeland to put down another threat. Until now, for their trade ventures in the north, the Quraish would generally travel to Syria from the coastal route of Hijaz. However, they had now abandoned this route, because as mentioned above, the tribes of this region had become allies of the Muslims; hence, there was less prospect for the Quraish to spur mischief. As a matter of fact, in these circumstances, they began to consider this coastal route to be a threat for themselves. In any case, they had now abandoned this route and begun to travel from the route of Najd, which led to Iraq. The tribes of Sulaim and Ghatafan, who were allies of the Quraish and were deadly enemies of the Muslims inhabited the close proximity of this region. As such, in the month of Jamadi al-Akhir, the Holy Prophet (sa) received intelligence that a trade caravan of the Quraish of Makkah was to pass by this route of Najd. It is obvious that if the movement of caravans belonging to the Quraish to and from the coastal region was a cause of threat for the Muslims, there passing by the route of Najd was equally, rather, even more dangerous. The reason being that unlike the coastal route, this new route was inhabited by allies of the Quraish, who like the Quraish, were thirsty for the blood of the Muslims. It was very easy for the Quraish to join forces with them and launch a sudden attack upon Madīnah at night, or perform any other act of mischief. Then, in order to weaken the Quraish and push them so that they may be inclined to seek reconciliation, it was necessary to intercept their caravans on this route as well. Hence, as soon as the Holy Prophet (sa) received word, he dispatched a detachment of his Companions under the leadership of his freed slave, Zaid bin Harithah (ra).
Chieftains such as Abu Sufyan bin Harb and Safwan bin Umayyah also accompanied this trade caravan of the Quraish. Zaid (ra) performed his duty with remarkable speed and intelligence, and subdued these enemies of Islam at a place known as Qaradah, situated in Najd. Flustered by this sudden attack, the people of the Quraish fled, leaving the goods and valuables of the caravan behind. Zaid bin Harithah (ra) and his companions returned to Madinah with success and triumph, with a large value of spoils. Some historians have written that the guide of this caravan of the Quraish was a man named Furat, who was taken captive at the hands of the Muslims, and then set free upon his acceptance of Islam. However, it is ascertained from other narrations that he was an idolator commissioned to spy upon the Muslims. However, later on, after becoming a Muslim, he migrated to Madīnah.’ (Life and Character of the Seal of Prophets (sa), Vol. 2, pp. 296-297)
The Execution of Ka’b bin Ashraf
His Holiness (aba) said that another incident that took place was the killing Ka’b bin Ashraf, who was among the chieftains of Madinah and had been included in the treaty ratified by the Holy Prophet (sa). However after agreeing to this treaty, he started to openly spread disorder, and so ultimately, the Holy Prophet (sa) ordered for him to be sentenced to death. His Holiness (aba) quoted Hazrat Mirza Bashir Ahmad (ra) who writes:
‘The manner in which the Battle of Badr brought forth the heart-felt enmity of the Jews of Madinah has already been mentioned in the account of the Ghazwah of Banu Qainuqa‘. However, it is unfortunate that even the exile of the Banu Qainuqa‘ was unable to sway the other Jews towards reconciliation, 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 Madinah 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 an extent that ultimately he took on such a capacity that all the Jews of Arabia began to accept him as their chief. In addition to being a well-built and attractive man, Ka‘b was also an eloquent poet and a very wealthy man. Through generous spending, he would always keep the scholars and other influential personalities of his nation under his own control. However, from a moral perspective, he was a man of extremely ill morals, and was a master in the art of secret schemes and conspiracies.
When the Holy Prophet (sa) migrated to Madinah, along with the other Jews, Ka‘b bin Ashraf also participated in the treaty which the Holy Prophet (sa) 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.
As such, it is recorded that every year Ka‘b would give a large sum of charity to Jewish scholars and religious leaders. However, after the migration of the Holy Prophet (sa), when these people came to collect their yearly allowances, within the course of discussion, he began to mention the Holy Prophet (sa) and inquired of them as to their opinion of the Holy Prophet (sa) in light of religious scriptures. They responded that apparently it seemed as if he was the very same Prophet who had been promised to them. Ka‘b was greatly displeased at this response and sent them away referring to them as immensely dull, and did not give them their usual charity. When the Jewish scholars lost their bread and butter, after some time, they came back to Ka‘b and said that they had misinterpreted the signs and that they had contemplated again to discover that in actuality, Muhammad (sa) was not the Prophet who had been promised to them. This response served the purpose of Ka‘b, and satisfied with their answer, he reinstated their yearly stipend.
In any case, this was merely religious opposition, which although was expressed in an unpleasant manner, could not at all be objectionable, and nor could Ka‘b be brought to task merely on this account. However, after this, the opposition of Ka‘b took on a more dangerous form, 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. In actuality, prior to the Battle of Badr Ka‘b thought that this religious zeal was a temporary one, and gradually, all of these people would disperse on their own and revert to their ancestral religion. 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. Hence, after Badr, he resolved to exert his best efforts to abolish and utterly destroy Islam. The first expression of his heart-felt rancour and jealousy was at the occasion when news of the victory of Badr reached Madinah. Upon hearing this news, at the outset, Ka‘b said that this news seemed to be false, because it was impossible for Muhammad (sa) to triumph over such a large army of the Quraish, and for such renowned chieftains of Makkah to be mixed to dust; if this news was true, then death was better than such a life.
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 Makkah, 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. After creating this fiery atmosphere in Makkah, 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 Madinah 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 (sa) in his amorous couplets, and had these couplets widely publicised throughout the country. Finally, he hatched a conspiracy to assassinate the Holy Prophet (sa). Under the ploy of a feast, he invited the Holy Prophet (sa) to his residence, and with a few Jewish young men he schemed to have the Holy Prophet (sa) 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 Madinah upon his arrival, the Holy Prophet (sa) was the chief executive and commander-in-chief of the democratic State of Madinah. 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 (sa) had been established, he issued the verdict that Ka‘b bin Ashraf was liable to be put to death due to his actions. The Holy Prophet (sa), therefore, instructed some of his companions to execute him. However, due to the sedition of Ka‘b, since the atmosphere of Madinah 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 Madinah, and there was no telling how much massacre and carnage would have ensued as a result. The Holy Prophet (sa) 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 (sa) assigned this duty to a faithful companion 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 (sa) said, “Alright then.”
As such, with the counsel of Sa‘d bin Mu‘adh (ra), Muhammad bin Maslamah (ra) took Abu Na’ilah (ra) 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 (sa)) 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 (sa) and are now waiting to see the final outcome of this dispensation, 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 they were now 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 (sa), 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 (sa) and complained that their leader Ka‘b bin Ashraf had been murdered in such and such way. The Holy Prophet (sa) listened to their comments and said, “Are you also aware of the crimes which Ka‘b is guilty of?” Then, the Holy Prophet (sa) 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 (sa) 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. This treaty was entrusted to Hadrat Ali (ra). Furthermore, 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 (sa), 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 (sa). 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 (sa) would be the chief executive of the democratic state which had been established in Madinah, and that the verdict of the Holy Prophet (sa) 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 (sa) and he would administer verdicts to them. As such, in a case of adultery, a Jewish man and a Jewish lady were given the penalty of stoning according to the law of the Torah. 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 Madinah; he attempted to inflame a fire of war within the country and dangerously incited the tribes of Arabia against the Muslims; he composed provocative couplets against the Muslim women, whilst composing Tashbib; and conspired to assassinate the Holy Prophet (sa). Furthermore, all of this was done in such a time, when the Muslims were already surrounded by difficulties from all four directions and the deadly beasts of Arabia were becoming mad in the thirst for their blood. The state of the Companions was such that neither did the day pass by in peace, nor the night. Due to the danger of an enemy attack, they could not even sleep at night. In these circumstances, did the crime 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? I do not believe that any unbiased individual can consider the execution of Ka‘b as being an unjust action. Even today, in countries which are known as ‘civilised’, 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?
The second question relates to the method of the execution. 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 Makkah, 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 Madinah at night three or four times, in the last few months alone? 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. Then, as mentioned above, in light of the treaty which took place between the Muslims and Jews after the migration, the Holy Prophet (sa) 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 Madinah. The Holy Prophet (sa) 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, if the Holy Prophet (sa) declared Ka‘b as being worthy of death due to his mischievous behaviour, what right does anyone possess to object to this verdict of the Holy Prophet (sa) as if one is sitting on a court of appeal to reconsider his decision; especially after 1300 years have elapsed and many intricate details of that era are not at our disposal either; and 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.’ (Life and Character of the Seal of Prophets (sa), Vol. 2, pp. 297-305)
Marriage of Hazrat Hafsah bint Umar (ra)
His Holiness (aba) said that around the same time, Hazrat Hafsah bint Umar’s (ra) second marriage took place, which was with the Holy Prophet (sa). Her first husband was martyred during the Battle of Badr. His Holiness (aba) quoted Hazrat Mirza Bashir Ahmad (ra) who writes:
‘Hazrat Umar (ra) had a daughter by the name of Hafsah (ra), who was married to a faithful Companion, Khanis bin Hudhafah, who had taken part in the Battle of Badr. After Badr, upon returning to Madinah, Khanis fell ill and was unable to recover from his illness. Some time after his demise, Hazrat ‘Umar (ra) began to feel a sense of concern for her second marriage. At the time, Hafsah (ra) was over twenty years of age. Due to his simplicity in nature, Hazrat Umar (ra) met ‘Uthman bin ‘Affan (ra) himself and mentioned that his daughter Hafsah (ra) was now a widow, and that if he was interested, he could marry her. However, Hazrat Uthman (ra) avoided the subject. After this, Hazrat ‘Umar (ra) mentioned it to Hazrat Abu Bakr (ra), but he too remained silent and did not respond. At this Hazrat Umar (ra) was deeply saddened, and in this very state of dismay, he presented himself before the Holy Prophet (sa) and submitted the entire account. The Holy Prophet (sa) responded, “O Umar! Do not worry at all, if Allah so wills, Hafsah shall find a better husband than Uthman and Abu Bakr; and Uthman shall receive a better wife than Hafsah.” The Holy Prophet (sa) said this because he had already intended to marry Hafsah (ra) and to give his own daughter Ummi Kulthum (ra) to Hazrat Uthman (ra) in marriage. Both Hazrat Uthman (ra) and Hazrat Abu Bakr (ra) were aware of this and this is why they turned down the proposal of Hazrat Umar (ra). Some time thereafter, the Holy Prophet (sa) married his daughter Ummi Kulthum (ra) to Hazrat Uthman (ra), and this has already been mentioned above. Following this, the Holy Prophet (sa) sent a proposal himself to Hazrat Umar (ra) for Hafsah (ra). What more could Hazrat Umar (ra) have asked for? He very happily accepted this proposal. In Sha‘ban 3 A.H., Hazrat Hafsah (ra) was married to the Holy Prophet (sa) and became a part of his household. When this marriage had taken place, Hazrat Abu Bakr (ra) said to Hazrat ‘Umar (ra):
“Perhaps your heart has been saddened on my account. The fact is, that I was already aware of the intention of the Holy Prophet (sa), but I could not reveal his secret without permission. Of course, if the Holy Prophet (sa) had not intended so, I would have most gladly married Hafsah.”
One special wisdom in marrying Hafsah (ra) was that she was the daughter of Hazrat ‘Umar (ra), who one could say was considered to be the most eminent Companion after Hazrat Abu Bakr (ra), and he was from among the most intimate friends of the Holy Prophet (sa). Hence, in order to further strengthen mutual relations and to compensate the grief of Hazrat ‘Umar (ra) and Hafsah (ra), which they had sustained by the untimely demise of Khanis bin Hudhafah (ra), the Holy Prophet (sa) deemed it appropriate to marry Hafsah (ra) himself. Another general wisdom under consideration was that if the Holy Prophet (sa) had a greater number of wives, the tasks of preaching and propagation, as well as education and training, could be performed on a much wider scale with greater ease, and in a more excellent manner among the women – who constitute half, if not, more than half of the world’s population in some respects…
At the time of her marriage, Hazrat Hafsah (ra) was approximately twenty-one years of age. After Hazrat ‘A’ishah (ra), since she was the daughter of an individual who was the most eminent from among the Companions, she holds a special rank among the Azwaj-e-Mutahharat. She also possessed a close relationship with Hazrat ‘A’ishah (ra), and except for the odd disagreement, which is nothing out of the ordinary in such relationships, both of them lived together very lovingly. Hazrat Hafsah (ra) knew how to read and write. As such, there is a narration in the Ahadith that she learned to write from a lady Companion named Shifa’ bint ‘Abdillah (ra). She passed away in 45 A.H., when she was more or less, sixty-three years of age.’ (Life and Character of the Seal of Prophets (sa), Vol. 2, pp. 311-315)
Birth of Imam Hasan (ra)
His Holiness (aba) said that it was also around the same time that Hazrat Imam Hasan (ra) was born in Ramadan 3 AH. His Holiness (aba) quoted Hazrat Mirza Bashir Ahmad (ra) who writes:
‘In the events of 2 A.H., the marriage of Hazrat ‘Ali (ra) and Hazrat Fatimah (ra) was mentioned. In Ramadan 3 A.H., i.e., approximately ten months after their marriage, they were blessed with a child. The Holy Prophet (sa) named him Hasan (ra). This is the very same Hasan (ra), who received the appellation of ‘Imam Hasan (May the Mercy of God be upon him)’ among the Muslims. In his physical appearance, Hasan (ra) greatly resembled the Holy Prophet (sa). Just as the Holy Prophet (sa) dearly loved his child Hazrat Fatimah (ra), in the same manner, he had special love for her children as well. On many occasions, the Holy Prophet (sa) would say, “O God! I love these children. You also love them and love those who love them.” Many a time, it would so happen that the Holy Prophet (sa) would be occupied in Salat and Hasan (ra) would cling to the Holy Prophet (sa). When the Holy Prophet (sa) would be in Ruku’, Hasan (ra) would make way and slip through his legs. At times, when the Companions would stop him from doing so, the Holy Prophet (sa) would hold back the Companions saying, “Let him be.” In actuality, since his clinging to the Holy Prophet (sa) failed to divert his attention, the Holy Prophet (sa) did not wish to become a hindrance in the childish expression of his innocent love. On one occasion, with regards to Imām Ḥasan, the Holy Prophet (sa) said, “This child of mine is a Sayyid (i.e., a Chief) and a time shall come when through him, God shall reconcile two parties among the Muslims.” As such, at its appropriate time, this prophecy was fulfilled.’ (Life and Character of the Seal of Prophets (sa), Vol. 2, pp. 315-316)
Prayers for Palestine
His Holiness (aba) said that as he has been drawing attention towards prayers for Palestine, he wishes to do the same again today. Everyone should continue praying. Now, the cruelties are exceeding all bounds. In the name of fighting against Hamas, innocent children, women and elders are being killed. This so-called civilised world has abandoned any and all rules of war. May Allah the Almighty grant wisdom to the Muslim countries.
His Holiness (aba) said that many years ago, Hazrat Musleh Maud (ra), the Second Caliph admonished that Muslims must become united. They should decide whether they wish to die off one by one and individuals, or whether they want to maintain their existence as a single entity. If only these people would understand this today and become united.
His Holiness (aba) said that the situation is such that someone told him people going to perform Umrah (the lesser pilgrimage) are being told that once there they cannot mention anything regarding Israel or Palestine. These are the instructions given by the government when issuing visas. If this is indeed true, then it is an expression of great cowardice on the part of the Muslim government. In any case, the rites of Umrah are important and should be performed. Though nothing can be mentioned whilst there, one should certainly pray.
His Holiness (aba) said that even when Muslim nations do raise a voice, it is a very feeble one. Though some have raised their voices, stronger voices have been raised by non-Muslims governments. May Allah develop courage and wisdom amongst the Muslims.
His Holiness (aba) said that the Secretary General of the UN has said some very good things, but it seems as if his voice is given no importance. It seems that if this war continues and spreads into a world war, then even the UN will not remain. May Allah grant wisdom to the world.
His Holiness (aba) said that it seems the world is ushering in its destruction. May Allah grant wisdom to those who remain after this destruction and enable them to turn towards God. In any case, we must pray a great deal in this regard.
His Holiness (aba) prayed that may Allah have mercy on the world.
Summary prepared by The Review of Religions