After reciting Tashahhud, Ta`awwuz and Surah al-Fatihah, His Holiness, Hazrat Mirza Masroor Ahmad (aba) said that with reference to the life of the Holy Prophet (sa) he would continue narrating the incident of the Great Calumny against Hazrat A’ishah (ra).
His Holiness (aba) quoted Hazrat Mirza Bashir Ahmad (ra) who writes regarding the narration from Sahih al-Bukhari outlining this incident:
It is the most detailed and well-composed of all narrations. The facts which are ascertained from the narrations related by other narrators in parts, have been brought together in this sole narration. In addition to this, such enlightening insight is derived from this narration on the domestic life of the Holy Prophet (sa) that no historian can disregard it. Then, with regards to authenticity, this narration is of such an exceptionally high calibre that it leaves no room for uncertainty and doubt. Now, one should contemplate the magnitude of this conspiracy hatched by the hypocrites. The motive was not only to attack the honour of a chaste, extremely righteous, pious lady, rather, the greater objective was to directly destroy the honour of the Founder of Islam, and to dangerously shake the Islamic society. This filthy and vile propaganda was spread by the hypocrites in such a manner that simple, yet loyal Muslims were caught in this snare of deception. The names of Hassan bin Thabit (ra), the poet, Ḥamnah bint Jahash, the sister of Zainab bint Jahash (ra), and Mistah bin Uthathah, have especially been recorded. However, it is a testimony to her lofty character that Hazrat ‘A’ishah (ra) forgave them all, and did not harbour a grudge against them in her heart. As such, it is mentioned that after this occurrence, whenever Hassan bin Thabit would come to visit Hazrat ‘A’ishah (ra), she would receive him graciously. On one occasion, when he presented himself before Hazrat ‘A’ishah (ra), a Muslim named Masruq, who was present as well, became astonished and said, “What! Do you grant Hassan the permission of audience?” Hazrat ‘A’ishah (ra) responded, “Let it be, the poor man has lost his sight, is this not misery enough? Then, I cannot forget that Hassan would compose verses in support of the Holy Prophet (sa) against his enemies.” Hence, Hassan was granted permission, upon which he came in and sat down. He spoke a verse in praise of Hazrat ‘A’ishah (ra).
“She is a pure and chaste woman, who possesses wisdom and foresight, and her position is above and beyond doubt and uncertainty; she does not eat the flesh of upright and innocent women, i.e., she does not slander them, nor does she speak ill of them in their absence.”
When Hazrat ‘A’ishah (ra) heard this couplet, she said…“What about your own state, you did not prove to bear this quality, i.e., you took part in leveling an accusation against me though I was innocent.” Let us witness the Arabic scholarship, or prejudice, of Mr. Muir, who translates the above-mentioned couplet in an absolutely incorrect manner, in contradiction to the rules of Arabic grammar, and asserts that Ḥassānra praised the slender body of ‘A’ishah (ra), who in turn taunted him on his large figure.Mr. Muir has also committed other blatant mistakes in relating this incident. For example, he writes that Safwan (ra) and ‘A’ishah (ra) were unable to catch the army en-route, and then openly entered Madīnah before the gaze of all, even though this is absolutely incorrect and categorically baseless. The Ahadith and history both substantiate that Safwan and Hazrat ‘A’ishah (ra) managed to catch up to the Muslim army en-route in only a few hours. Thankfully enough, however, in relation to the actual calumny itself, Mr. Muir accepts the innocence of Hadrat ‘A’ishah (ra). As such, he writes:
“Little remark is needed regarding the character of Ayesha, and the alleged message from above to which it gave occasion. There are not materials sufficient for deciding upon the charges brought against her, and the question is immaterial.”
In terms of logic and narration, this allegation proves to be clearly false and forged, because except for the absolutely coincidental occurrence that Hazrat ‘A’ishah (ra) was left behind by the Muslim army, and then she caught up to it in the company of Safwan (ra), the slanderers had nothing else in their hands. In other words, there were no witnesses, nor any further evidence; and of course, until a charge is substantiated, it cannot be accepted as true. Especially if the objection relates to such people whose life is proof of the purity of their dispositions. However, for the additional satisfaction of the Muslims and so that a fundamental rule could be established in relation to such cases for the future, divine revelation was sent down. This revelation confirmed the innocence of Hazrat ‘A’ishah (ra) and Safwan (ra), and declared the aspersion as being completely false. Furthermore, it also presented such a fundamental law to the world with regards to occurrences of this nature, that the honour and dignity of the people, peace and harmony of society, and protection of the morality of the community was heavily based upon it.’
(Life and Character of the Seal of Prophets (sa), Vol. 2, pp. 438-441)
His Holiness (aba) quoted the Second Caliph, Hazrat Mirza Bashiruddin Mahmud Ahmad (ra) who investigated the topic of why such an allegation would be created against Hazrat A’ishah (ra). The Second Caliph (ra) said that there was no one who had any personal enmity against Hazrat A’ishah (ra) which would lead them to do something like this. The only plausible conclusion is that the people who created this fabricated allegation wished to use Hazrat A’ishah (ra) to get to someone else; either the Holy Prophet (sa) or Hazrat Abu Bakr (ra). Before the Holy Prophet’s (sa) arrival in Madinah, Abdullah bin Ubayy bin Sulul had been touted as the next ruler of Madinah. In fact, his throne was being prepared when word was received about the advent of the Holy Prophet (sa) and then ultimately the Holy Prophet (sa) migrated to Madinah and became accepted as the ruler of Madinah, a position which Abudllah bin Ubayy had been coveting. This was essentially the origin of Abdullah bin Ubayy’s enmity against Islam, however he seemingly accepted Islam on the surface, whereas he was the chief of the hypocrites. These hypocrites could do nothing to diminish the stature and status of the Holy Prophet (sa), however they also wished to make attempts in ensuring that the movement of Islam could not continue after the Holy Prophet (sa) and they thought that if anyone could become the Holy Prophet’s (sa) successor it would be Hazrat Abu Bakr (ra). Hence, they wished to attack the honour of Hazrat Abu Bakr (ra) by creating a completely false and fabricated allegation against his daughter, Hazrat A’ishah (ra).
His Holiness (aba) quoted the Promised Messiah (as) who said that the fact that the Holy Prophet (sa) was not immediately made aware about the reality of the situation through divine revelation and the fact that he even asked Hazrat A’ishah (ra) that if she was guilty of what was alleged then she should confess shows the great state of difficulty he was also facing. Finally, God revealed a Qur’anic verse which declared Hazrat A’ishah (ra) completely free from any fault in the matter. However, it is completely baseless for anyone to allege that the Holy Prophet (sa) that not having immediately be sure about the true state of affairs diminishes his stature in any way. The Holy Prophet (sa), nor any other prophet, ever claimed to be knowers of the unseen. Hence to say such a thing about the Holy Prophet (sa) would be tantamount to disbelief and one who had true knowledge regarding history would never raise such futile allegation.
His Holiness (aba) said that the Holy Prophet (sa) also mended the relationship between the Aus and the Khazraj, whose relationship had become strained. It is recorded that the Holy Prophet (sa) took hold of Hazrat Sa’d bin Mu’adh’s (ra) hand and along with some Companions went to Hazrat Sa’d bin Ubadah (ra). Hazrat Sa’d bin Ubadah (ra) presented some food which everyone ate. Then after a few days, the Holy Prophet (sa) took hold of Hazrat Sa’d bin Ubadah’s (ra) hand and led him to the home of Hazrat Sa’d bin Mu’adh (ra) along with a few Companions. There, Hazrat Sa’d bin Mu’adh presented some food which everyone ate. The Holy Prophet (sa) did so in order to remove any of the negativity or bad blood that had arisen as a result of the Great Calumny.
His Holiness (aba) said that there are various narrations regarding the number of people who raised this allegation; some mentioning three or ten while others mention 15 or even 40. According to the Second Caliph, Hazrat Mirza Bashiruddin Mahmud Ahmad (ra), there were three people who were punished for the false accusation raised against Hazrat A’ishah (ra); Hazrat Hassan bin Thabit (ra), Mistah, and another woman. There is another instance where the Second Caliph (ra) mentions that Abdullah bin Ubayy was also given the punishment of stripes in relation to this incident.
His Holiness (aba) said that this completed mention of this incident.
His Holiness (aba) said regarding the Jalsa Salana (Annual Convention) which was held in Germany that the external guests or those who attended for the first time expressed very positive sentiments and were very happy, complimenting the overall environment. Similarly, through the various modes of media, the message of Ahmadiyyat reached millions. As such, the Jalsa is a great means of propagation enabling the message to reach such places where we ourselves are unable to reach. His Holiness (aba) prayed that may Allah the Almighty enable this to bear virtuous and long lasting results, and enable Ahmadis to always take advantage of such opportunities.
His Holiness (aba) urged continued attention towards prayers. His Holiness (aba) prayed that may Allah the Almighty always keep us wrapped in His mantle of grace and mercy.
His Holiness (aba) said that he would mentioned a deceased member whose funeral he would lead:
Imam Muhammad Belu of Sudan recently passed away. He accepted Ahmadiyyat in 1966. Despite not being able to communicate with the Khalifa on account of the restrictions by being in Sudan, he remained firm in his faith. He faced great opposition in Sudan. They had a small mosque made of leaves and branches which was burned by opponents. Then another similarly made mosque was again burned by the opponents and the Ahmadis were driven out. They settled at another distant place from again where they were driven out. Eventually, this caravan of Ahmadis set out on foot towards Nigeria. They endured great difficulties, although they had the priceless wealth of faith. Eventually, they reached Imam Isa bin Lail, from whose propagation they had accepted Ahmadiyyat, and remained with him for 13 years. Imam Isa saw a dream based on which he advised that this caravan should return to Sudan. Imam Muhammad Belu was the first to return to Sudan in 2010. It was after their return that the terrorist organisation Boko Haram arose in Nigeria. God knows what sort of cruelty they would have faced in Nigeria had they stayed there. Nonetheless, these Ahmadis continued to face difficulties in Sudan, and then the ongoing war broke out, in which Ahmadis are suffering a great deal as well. His Holiness (aba) prayed that may Allah elevate the station of the deceased and also keep the other Ahmadis firm and change their circumstances. May Allah the Almighty end the disorder in their country, and have mercy upon these people, enabling them to do justice to each other’s rights. May He enable Muslims to do justice to their ties of brotherhood and may He bring an end to the disorders in Muslim states and grant Ahmadis the ability to truly live in peace and security.
Summary prepared by The Review of Religions
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