Friday Sermon – Muhammad (sa): The great exemplar (11 July 2025)

Friday Sermon

11 July 2025

Muhammad^sa: The great exemplar

After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih V^aa stated:

As mentioned in the previous Friday sermon, the keys to the Ka’bah were with ‘Uthman bin Talha. When Mecca was conquered, Hazrat ‘Ali^ra requested to receive the honour of distributing water [for the pilgrims] along with the honour of bearing the keys; that is, for him to be given the keys. However, upon leaving the Ka’bah, the Holy Prophet^sa called for ‘Uthman bin Talha, returned the keys to him and said: 

اَلْيَوْمُ يَوْمُ بِرٍّ وَ وَفَاءٍ

“Today is the day of virtue and fulfilling one’s oath.” At the time, ‘Uthman bin Talha had already accepted Islam. The details of why the Holy Prophet^sasaid this are as follows: 

Prior to the migration of the Holy Prophet^sa from Mecca to Medina, the Holy Prophet^sa had once requested the keys of the Ka’bah from ‘Uthman bin Talha. He replied by cursing at the Holy Prophet^sa and he used extremely foul language. The Holy Prophet^sa dealt with this with extreme patience and said: 

يَا عُثْمَانُ لَعَلَّكَ سَتَرٰى هٰذَا الْمِفْتَاحَ يَوْمًا بِيَدِيْ أَضَعُهٗ حَيْثُ شِئْتُ

“O ‘Uthman! Remember that these keys will fall into my hands one day and I will give them to whomsoever I please.” In response, ‘Uthman said that if a time like this ever came, it would be the time of the destruction and humiliation of the Quraish. Upon this, the Holy Prophet^sa said: 

بَلْ عَمَرَتْوَعُزَّتْ يَوْمَئِذٍ

“It will not be as such. Rather, at that time, the Quraish will be granted honour and respect.”

On that occasion, the Holy Prophet^sa was reminded of all the injustices that were committed against him. However, despite this, he showed them mercy and kindness. In another narration, ‘Uthman bin Talha personally relates, “During the days of ignorance, we would open the Ka’bah on Mondays and Thursdays. One day, the Holy Prophet^sa approached and wished to enter the Ka’bah with some Companions. Upon this, I responded to him with harsh words. However, he gently replied: ‘O ‘Uthman! One day, you will see these keys in my hands and I will give them to whomsoever I please.’” And so, on that day [the conquest of Mecca], ‘Uthman would have recalled all of these things and likewise, the Holy Prophet^sa was also aware of it. Despite this, the Holy Prophet^sa said to him: “O ‘Uthman! Take your keys.” Despite all of this, the Holy Prophet^sa said to him: “Here, I give you the keys today. Today is the day of virtue and fulfilling one’s oath. Take these keys forever. Only an unjust person will be able to snatch them from you. (Sirat-ul-Nabi, Dr Salabi, Vol. 3, Dar-ul-Islam, pp. 415-416; Tarikh-ul-Khamees, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 482 and 487-488)

Furthermore, he gave them the tiding that the keys will remain in their family. As such, until today, the keys to the Ka’bah have been passed down from generation to generation in this very family.

According to one narration, on the second day of the Conquest of Mecca, the Banu Khuza’ah killed an idolater from the Banu Hudail. The Holy Prophet^sa stood up in order to deliver a sermon following the Zuhr prayer. The Holy Prophet^sa was leaning with his back against the Ka’bah. According to another narration, he was mounted on his camel, he glorified Allah and said: “O people! Allah the Almighty has sanctified Mecca from the day He created the heavens and the earth, from the day He created the sun and the moon and from the day He created these two mountains, Safa and Marwah.” The Holy Prophet^sa continued: “People did not bless it, but it was Allah Who did so and it will remain sacred until the Day of Judgement. Thus, whoever believes in Allah the Almighty and the Day of Judgement, it is unlawful for them to shed blood therein and to cut its trees. It was neither lawful for anyone before me, nor will it be lawful for anyone after me. It was made lawful for me for a brief moment, but then its sanctity was established once again as it was before. Those of you who are present should inform those who are not present. Whoever says to you that the Holy Prophet^sa fought in it, tell him that Allah the Almighty made it lawful for His Messenger, but He did not make it lawful for you.

“Behold, people! The most defiant of mankind before Allah are the following: The one who sheds blood inside Allah’s Sacred Precinct; the one who kills a man other than his own killer; and the one who takes a life in retaliation for the blood feuds of the Age of Ignorance. O people of Khuzaʿah, stay your hands from further killing! You have slain this man, and I shall pay his blood-compensation [diyyah].”

The Holy Prophet^sa said that he would pay his blood money, since there was a pact. [He continued:] “If anyone kills a person after my protection, his people will have two options: if they wish, they can take the blood money and if they wish, they can kill him.” Following this, the Holy Prophet^sa gave one hundred camels as the blood money of the person killed by the Banu Khuza’ah. The Holy Prophet^sa gave the blood money on their behalf. (Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 256-257)

Around the same time, Fadalah bin Umair’s insidious scheme to try and kill the Holy Prophet^sa came to light, the details of which are that on the day of the victory of Mecca there were many who were secretly fuming with rage but were helpless. This is the reason why certain youths of Mecca like Ikrimah stood at one place and formed a platoon in the shape of armed resistance. Amongst people with this same line of thought was Fadalah bin ‘Umair. He relates, “When the Messenger^sa of Allah was performing circuits around the Ka’bah, I joined the party with the intention to seize an opportunity when I get near him and (God forbid) kill him with my dagger.”

With this intention, he began walking behind the Holy Prophet^sa. As soon as he got close, the Holy Prophet^sa turned to him and said, “You are Fadalah.” Fadalah replied in the affirmative. The Holy Prophet then asked, “What are you thinking about?” Fadalah replied, “I’m engaged in remembering Allah.” He told a lie. The Holy Prophet^sa smiled and replied, “You should seek God’s forgiveness. You were not doing what you have just said.” The Holy Prophet^sa then walked up to Fadalah and placed his hand upon his chest. Fadalah recounts: “By God, the Holy Prophet^sa had not removed his blessed hand from my chest, that he had become the most beloved person in the world to me, and I returned home to my family.” (Subul Al-Huda, [translation], Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 232; Tarikh-ul-Khamees, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 487; Dairah Ma’arif Sirat Muhammad Rasulullah^sa, Vol. 9, Bazam Iqbal Lahore, p. 170; Fath-e-Makkah, Bashmeel, Nafees Academy, Karachi, pp. 241-242) 

Look at the intention with which he had come and how his entire world was transformed. Likewise, in these days there is the incident of Hazrat Abu Bakr’s^ra father accepting Islam. Until the victory of Mecca, he had not accepted Islam, and by now he had lost his eyesight. On the occasion of the victory of Mecca when the Holy Prophet^sa entered the sacred perimeter of the mosque, Hazrat Abu Bakr^ra brought his father to him. When the Holy Prophet^sa saw this, he said, “O Abu Bakr, you should have left this elderly man in his home – you have brought such an elderly person here. I would gone to him myself”

To this Abu Bakr^ra replied, “O Messenger^sa of Allah, it is more fitting for him to present himself before you, rather than you go to see him.’ Hazrat Abu Bakr^ra seated his father before the Holy Prophet^sa, who placed his hand on his chest and said: “Accept Islam – you will find peace,” at which Abu Bakr’s^ra father accepted Islam. (Al-Asaba Fi Tamyeez Al-Sahaba, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 374-375; Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 232-233)

There is mention of the Holy Prophet^sa eating at the house of Umm Hani^ra. Hazrat Ibn Abbas^ra relates that on the day of the victory of Mecca, the Holy Prophet^sa asked Umm Hani if she had anything to eat. She replied, “I do not have anything other than some pieces of stale bread and I am embarrassed to present that to you.” The Holy Prophet asked her to bring it. He dipped it in some water and she brought some salt as well. The Holy Prophet^sa asked if there was any broth to accompany the bread. She replied, “I have nothing but vinegar.” The Holy Prophet asked for it to be brought. He then poured it over the stale bread and ate it and expressed gratitude to God, then said, “How excellent is vinegar as a broth! O Umm Hani, that house which has vinegar in it is not poor.” (Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 235)

The Holy Prophet^sa demonstrated incredible gratitude while upholding the sentiments of Umm Hani. This was the condition of the Victor of Mecca: even when every kind of food could have been procured from various houses, the Holy Prophet^sa sufficed on stale pieces of bread.

After the Holy Prophet reached Mecca, upon seeing the love that the Holy Prophet^sa had for everything there – especially for the Ka’bah – the Ansar began to worry lest the Holy Prophet^sa decide to take up permanent residence in Mecca. There is a famous saying: 

عشق است و ہزار بدگمانی

“Love is one thing – yet fraught with a thousand suspicions and doubts” 

A lover is always preoccupied and worried about their beloved. Countless scenes of love and adoration, benevolence and faithfulness were witnessed on the occasion of the victory of Mecca. Amongst them, an extremely pure and inspiring scene was witnessed among the Ansar of Medina.

Hazrat Abu Hurairah^ra relates that when the Messenger^sa of Allah entered Mecca, he went towards the black stone and kissed it. After this, he performed circuits of the Ka’bah and ascended Mount Safa from where he was admiring the House of Allah, and he raised both hands up and remembered Allah, the Lord of honour and glory, for as long as Allah willed, and continued to supplicate. The Ansar, meanwhile, were standing below the Holy Prophet^sa. The Holy Prophet^sa prayed and glorified Allah and continued supplicating for as long as Allah willed. (Sunan Abu Daud, Kitab-ul-Manasik, Hadith 1872)

Witnessing the many engagements of the Holy Prophet^sa in Mecca and seeing how lovingly he treated the people of Mecca, the Ansar of Medina became lost in their own thoughts. They began to say to one another that the love of his hometown, and the love of his tribesmen, has overcome the Messenger^sa of Allah, and that now it may be that he will decide to stay permanently amongst his dear family members here in his own city. The thought of being separated from the Messenger^sa of Allah, overwhelmed them with grief. Abu Hurairah^ra relates: “While the Ansar were in this condition, revelation descended upon the Holy Prophet^sa – and indeed when he would receive revelation like this, it would not remain hidden to us – and none of us would dare raise their eyes to look at the Messenger^sa of God until the process of revelation was complete.” And when the revelation was complete, the Messenger^sa of Allah said, ‘O Ansar!’

“To which the Ansar replied, ‘We are here, O Messenger^sa of Allah!’ The Holy Prophet^sa then said, ‘You think that the love of my hometown has overcome me.’

“The Companions answered, ‘Indeed, that is what we thought.’

“The Holy Prophet^sa said, ‘If that were to happen, then what would become of my name? I am Muhammad – the servant of Allah and His Messenger. I migrated to you for the sake of Allah. Now, my living and dying is with you.’

“Upon hearing this, they were overcome with emotion and rushed towards him in tears, saying, ‘By Allah, whatever we said was only due to our deep love for Allah and His Messenger^sa, and out of fear of being separated from you.’

“The Holy Prophet^sa replied, ‘Surely, Allah and His Messenger affirm your words and accept your excuse.’” (Sahih Muslim, [translation], Kitab-ul-Jihad Wa Al-Sair, Vol. 9, Hadith 3317-3318, pp. 185-189)

While recounting this incident, Hazrat Musleh-e-Maud^ra states:

“When the Holy Prophet^sa was engaged in the rites of worship related to the pilgrimage of the Ka‘bah and was dealing with his people with forgiveness and mercy, the hearts of the Ansar began to sink within them. They started saying to one another in whispers, ‘Perhaps today the Messenger^sa of Allah will separate from us, for Allah has granted him victory over his city through his own people, and his tribe has now professed faith in him.’

“At that moment, Allah informed the Holy Prophet^sa of the doubts arising in the hearts of the Ansar through revelation. The Holy Prophet^sa lifted his head, looked towards the Ansar and said, ‘O Ansar! Do you think that Muhammad, the Messenger^sa of Allah, is now overcome with love for his city and that the affection for his tribe stirs his heart?’

“The Ansar replied, ‘O Messenger^sa of Allah, it is true – such thoughts did cross our hearts.’

“The Holy Prophet^sa said, ‘Do you know what my name is? What this means is: I am the servant of Allah and His Messenger. Then how could it be possible for me to leave you – those who offered their lives at a time when Islam was weak – and go elsewhere?’

“Then the Holy Prophet^sa said, ‘O Ansar! Such a thing can never happen. I am a servant of Allah and His Messenger. I left my homeland for the sake of Allah, and now I cannot return to it. My life is tied to your life, and my death is tied to your death.’

“Upon hearing these words, and witnessing the love and loyalty of the Holy Prophet^sa, the people of Medina came forward weeping and said, ‘O Messenger^sa of Allah! By God, we have been unjust in our thoughts towards Allah and His Messenger. The truth is that our hearts could not bear the idea that the Messenger^sa of God might leave us and our city for somewhere else.’

“The Holy Prophet^sa replied, ‘Allah and His Messenger absolve you from blame and affirm your sincerity.’

At the time when these loving and loyal exchanges were taking place between the Holy Prophet^sa and the people of Medina, if the people of Mecca did not shed tears from their eyes, then surely their hearts must have wept – for that precious jewel, greater than anything else created in this world, had once been entrusted to them by God. But they had cast him out from their homes. And now, with God’s grace and help, he had returned to Mecca – yet due to his loyalty and faithfulness, out of his own will and desire, he was leaving Mecca and returning once again to Medina.” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 348-349)

There is a narration from Hazrat Ibn Abbas^ra that Abu Sufyan once saw the Holy Prophet^sa walking, and the Companions were walking behind him. He thought to himself, “If only I could fight them again and gather an army against them.”

The Holy Prophet^sa came to him, struck his chest with his hand and said, “Then Allah would once again humiliate you. You are thinking about fighting – you would be disgraced again.”

Abu Sufyan said, “I repent before Allah, and I seek His forgiveness for what I thought. Now I am certain that you are indeed the true Prophet of Allah.” He said, “I was only thinking this in my heart – I had not told anyone – yet you told me about it.” (Al-Lu’ Lu’ Al-Maknun Fi Sirat-ul-Nabi Al-Mamoon, Vol. 4, Riyadh, 2013, p. 63; Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 246)

When it was time for the Zuhr prayer, the call to prayer was made from the roof of the Ka‘bah. The Holy Prophet^sa instructed Hazrat Bilal^ra to give the Adhan, and he climbed onto the roof of the Ka‘bah and called the Adhan. (Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 248)

It is narrated that the Holy Prophet^sa performed all the prayers of that day with a single ablution. Normally, it was his noble habit to perform fresh ablution for each prayer, but when the Companions saw that he prayed all the prayers with one ablution, Hazrat Umar^ra said, “O Messenger^sa of Allah, today you have done something which you do not usually do.”

The Holy Prophet^sa replied, “Umar, I have done this deliberately.”

The scholars have deduced from this that the Holy Prophet^sa provided a practical example to show the allowance and ease of doing so when necessary. (Al-Lu’ Lu’ Al-Maknun Fi Sirat-ul-Nabi Al-Mamoon, Vol. 4, Riyadh, 2013, pp. 64-65)

During this time, the Holy Prophet^sa also took the general pledge of allegiance. It is recorded in detail that Hazrat Aswad bin Khalaf^ra narrates that he saw the Holy Prophet^sa on the day of the Victory of Mecca, taking the pledge from people. He sat near a place called Qarn Masfalah, which is a rock on the lower side of Mecca, and took the pledge of Islam from the people.

Men, both young and old, as well as women, came to the Holy Prophet^sa. He took the pledge from them on belief in Allah and on the testimony that there is no god but Allah and that Muhammad^sa is His servant and Messenger.

Ibn Jarir al-Tabari states that people gathered in Mecca to pledge allegiance to Islam. The Holy Prophet^sa sat on Mount Safa, and Hazrat Umar^ra stood below him. He took the pledge from the people that, to the best of their ability, they would listen to and obey Allah and His Messenger.

Once the pledge from the men was complete, the Holy Prophet^sa then took the pledge from the women. Among these women was Hind, the wife of Abu Sufyan, who had covered her face, fearing that the Holy Prophet^sa might question her about what she had done to Hazrat Hamzah^ra. She was afraid she might be held accountable for it.

When the women came before the Holy Prophet^sa, he said: “Pledge allegiance to me on the condition that you will not associate anything with Allah, and that you will not steal.”

Hind said, “By Allah, I sometimes take some of Abu Sufyan’s wealth. I do not know whether it is lawful for me or impermissible.” Abu Sufyan was present and heard this. He said, “Whatever you have taken in the past is lawful for you. May Allah overlook it for you.”

The Holy Prophet^sa, recognising her, asked, “You are Hind bint ‘Utbah?” She replied, “Yes, but please forgive what has happened in the past,” meaning: forgive what I did against Islam and your noble person.

Then the Holy Prophet^sa said, “You will not commit adultery.” Hind said, “Does a free woman commit adultery?”

Then he said, “You will not kill your children.” Hind responded, “We raised them when they were young, and when they grew up, you killed them at Badr. You know best for now that matter is between you and them.” Hearing this, the Holy Prophet^sa and Hazrat Umar^ra both smiled.

Then the Holy Prophet^sa said, “You will not utter false accusations which you fabricate with your own tongue.” Hind said, “Slandering is a terrible act – and there are some sins even worse than this.”

Then the Holy Prophet^sa said, “You will not disobey me in any good deeds.” (Al-Lu’ Lu’ Al-Maknun Fi Sirat-ul-Nabi Al-Mamoon, Vol. 4, Riyadh, 2103, pp. 78-79; Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 247-248 and 295)

In one narration, it is mentioned that when Hind bint Utbah realised that she had been on the wrong path, she said to her husband, Abu Sufyan, “I wish to pledge allegiance to Muhammad^sa.”

Surprised by this, Abu Sufyan replied, “Until now, you had always rejected him! Where did this colossal change come about all of a sudden?” She replied: “By Allah! On the day of the victory of Mecca, I saw Muslims worshipping alongside Muhammad^[sa], and Muhammad’s^[sa] Companions continued their worship in the vicinity of the Ka’bah throughout the night. Some were in the standing position, some in the bowing position, and some were in prostration. To this day, I have never seen anyone worship in this manner.” Abu Sufyan said: “Go with one of our tribesmen.” And so she went to Hazrat Umar^ra,” i.e., if she wanted to go to see the Holy Prophet^sa she should go with a man from their tribe – and so she went to Hazrat Umar^ra and took him along to meet with the Holy Prophet^sa and informed him that she had accepted Islam. After accepting Islam, she went home and broke the idol in her house, smashing it into pieces. She then said: “It was because of you that we remained in misguidance” (Al-Asaba Fi Tamyeez Al-Sahaba, Vol. 8, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 347; Fath-e-Makkah, Muhammad Bashmeel, Nafees Academy, Karachi, p. 311)

According to another narration it is stated that after accepting Islam, Hind came to the Holy Prophet^sa and said: “All praise belongs to Allah Who granted ascendancy to His chosen faith. O Messenger^sa of Allah! Will your mercy be extended to someone like me? I am a woman who has accepted Allah the Almighty and attests to His truthfulness.” The Holy Prophet^sa replied: “Welcome”. Hind then said: “O Messenger^sa of Allah, from all the dwellers on the earth, there was not a single person I wished to be humiliated more than yourself. But now, from all the dwellers of the earth, there is not a single person whom I wish to be honoured more than you.”

After accepting Islam, in order to express her love and sincerity for the Holy Prophet^sa, Hazrat Hind roasted two young goats and sent them to the Holy Prophet^sa by way of her maid. When the maid came to the Holy Prophet^sa, she said: “My mistress has sent this roasted meat for you, and she sends her apologies along with it that our goats these days do not bear many children. For this reason, she says she has only sent two.” The Holy Prophet^sa replied: “May Allah the Almighty bless your goats and their offspring.” The maid said: “By God! I had never seen that many goats and their offspring as I saw after that point.” Hazrat Hind would say: “This was due to the prayers of the Holy Prophet^sa.” (Subul Al-Huda, Vol. 5,, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 255; Sirah Al-Halabiyyah, Vol. 3,, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 139) 

Whilst mentioning the account of Abu Sufyan’s wife – Hind’s – acceptance of Islam – Hazrat Musleh-e-Maud^ra states: “This was the same woman who ordered the mutilation of Hazrat Hamza^ra. The Holy Prophet^sa deemed it appropriate for her to be punished for this barbaric and inhumane act. At the time, the commandment for the veil had already been revealed. When the women came to pledge allegiance, Hind also came with them, covering herself with a veil and pledged allegiance. When they reached the statement that ‘we will not associate partners [with Allah]’, since she had a fiery disposition, she said: ‘O Messenger^sa of Allah, will we still associate partners. You were alone, and we opposed you with all our might! If our gods were true, then how would you have succeeded? They turned out to be completely hopeless and we lost.’ The Holy Prophet^sa said: ‘Hind?’ He recognised her voice; ultimately, they were relatives. Hind said: ‘O Messenger^sa of Allah! I have become a Muslim, now you do not have the right to kill me.’ The Holy Prophet^sa smiled and said: ‘Yes, no punishment will befall you’. Thus, the nation that thought the Holy Prophet^sa had discarded all idols and accepted the only One God had undergone such a transformation that even the likes of Hind questioned whether a person could still associate partners with the One True God.” (Apne Faraiz Ki Adaigi Mein Raat Din Munhamik Raho, Anwar-ul-Ulum, Vol. 20, pp. 14-15)

There is another incident from the same time mentioned in association with pledging allegiance. An individual came to see the Holy Prophet^sa in order to pledge allegiance. Owing to the awe and eminence of the Holy Prophet^sa, he was trembling out of fear. The Holy Prophet^sa consoled him saying: “Do not fear” and out of his humility and modesty, stated: “I am not a king. I am the son of that woman from Mecca, who would eat dried out meat.” (Al-Lu’ Lu’ Al-Maknun Fi Sirat-ul-Nabi Al-Mamoon, Vol. 4, Riyadh, 2013, p. 83; Sunan Ibn Majah, Kitab-ul-At’amah, Hadith 3312)

There are details regarding the criminals about whom the death penalty was issued; however, some people are sceptical about those narrations, and the incidents themselves also point towards this, because the reasons mentioned for why there was a command to sentence them to death clearly contradict the practice and disposition of the Holy Prophet^sa. Nonetheless, I shall mention them first, who they were and what accounts are mentioned in books of history and also mention the rebuttal.

Ibn Ishaq has recorded that the individuals who, owing to their crimes, the Holy Prophet^sa issued instructions for them to be killed wherever they may be found, numbered eight men and six women. This is according to Fath al-Bari. Sirat al-Halabiyyah records that the total was 11 individuals. Al-Waqidi writes that they were 10 in number – six men and four women. (Fathul Bari, Vol. 8, Kitab-ul-Maghazi, Hadith 4280, Aram Bagh, Karachi, p. 14; Sirah Al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 117; Kitab-ul-Maghazi, Waqidi, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 258)

In the commentary of Sahih al-Bukhari titled Fath al-Bari, the names of these 14 individuals are mentioned, among whom were: ‘Abd al-‘Uzza bin Khatal, ‘Abdullah bin Sa‘d bin Abi Sarh, ‘Ikrimah bin Abi Jahl, Miqyas bin Subabah, Habar bin Aswad, and others. (Fathul Bari, Vol. 8, Kitab-ul-Maghazi, Hadith 4280, Aram Bagh, Karachi, p. 13)

One narration states that on the day of the Victory of Mecca, the Holy Prophet^sa granted a general amnesty to all, except four men and two women. He commanded that these individuals be executed – even if they were found clinging to the curtains of the Ka‘bah. (Sunan an-Nisa‘i, Kitab-ul-Maharibah, Hadith 4072)

According to another narration, this amnesty excluded only four individuals: ‘Abd al-‘Uzza bin Khatal, Miqyas bin Subabah, ‘Abdullah bin Sa‘d bin Abi Sarh, and Umm Sara. (Al-Bidayah Wa Al-Nihayah, Vol. 6, Maktabah Dar-e-Hijr, Beirut, p. 562)

A biographer of the Holy Prophet^sa has written that even among those whose execution had been deemed permissible – that is, whose killing had been considered justifiable – the vast majority were ultimately pardoned by the Holy Prophet^sa. Only a few of them were put to death, and that too before the Holy Prophet’s^sa general amnesty had reached them. (Fath-e-Makkah, Muhammad Bashmeel, Nafees Academy, Karachi, pp. 262-262)

Commenting on this, Hazrat Musleh-e-Maud^ra wrote that only eleven men and four women were such against whom grave charges of brutal murder and disorder had been established. In essence, they were war criminals. The Holy Prophet^sa had ordered that they be put to death, not merely because of disbelief or a battle, but due to the severity of their war crimes. Yet, even among them, the Holy Prophet^sa forgave most of them upon the intercession of Muslims, and thus most of them were spared. (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 344 and 349)

The Promised Messiah^as states: “Hadrat Khatamul-Anbiya’, peace and blessings of Allah be upon him, who obtained complete victory over the Meccans and others and after virtually having his sword upon their throats, forgave them their crimes, and he punished only those few who had been condemned by a special decree of Allah the Almighty to undergo punishment. Besides these eternally accursed few, every sworn enemy was pardoned.” (Brahin-e-Ahmadiyya, Part 3, Ruhani Khazain, Vol. 1, pp. 286-287, footnote 11)

The reasons for the execution of those individuals who were killed have also been mentioned in historical accounts. Although I shall narrate them, the reasons given are not entirely satisfactory.

The first name recorded is that of ‘Abd al-‘Uzza bin Khatal. He had initially accepted Islam, and the Holy Prophet^sa had named him ‘Abdullah. He had also migrated to Medina, and the Holy Prophet^sa had appointed him to collect Zakat. A man from the Banu Khuza‘ah tribe accompanied him, who would prepare his food and serve him. They camped at a location where people would gather to offer their Zakat. Ibn Khatal instructed the Khuza‘i man to prepare a meal and went to sleep in the afternoon. Upon waking, he found that the man had fallen asleep and had not prepared the food. Ibn Khatal killed him with a sword, renounced Islam, and fled to Mecca. He would compose and recite derogatory couplets against the Holy Prophet^sa.

Hazrat Anas^ra relates that on the day of the Victory of Mecca, the Holy Prophet^sa entered the city wearing a helmet. He removed it, and a man came to inform him that Ibn Khatal was hanging onto the drapes of the Ka‘bah. The Holy Prophet^sa said, “Kill him.”

The second was Miqyas bin Subabah. He had accepted Islam with the intention of avenging his brother’s death by killing an Ansari Companion. During a battle, the Ansari Companion had mistakenly killed Miqyas’s brother, mistaking him for an enemy. Miqyas accepted the blood money, but he went on to martyr the Companion. Thereafter, he renounced Islam and returned to Mecca. On the day of the Victory of Mecca, Hazrat Numailah bin ‘Abdullah killed him.

Then there was Huwairith bin Nuqaid. The Holy Prophet^sa had issued an order for his execution. It is written that this was because he would cause the Holy Prophet^sa harm and distress. Hazrat ‘Ali^ra killed him. A biographer writes that this is the only known reason for his execution – that he used to trouble the Holy Prophet^sa – but it is evident that the cause must have been something else, for the Holy Prophet^sa never took revenge for personal grievances.

Next is Huwairith bin Talaṭal Khuza‘i. This individual would also compose derogatory couplets about the Holy Prophet^sa. He, too, was killed by Hazrat ‘Ali^ra. Then there was Qarinah, a slave-girl of Ibn Khatal, who was also known as Arnab. She would sing satirical poetry about the Holy Prophet^sa, and she too was killed. (Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 223-255; Imta-ul-Isma’, Vol. 1, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 399; Fath-e-Makkah, Muhammad Bashmeel, Nafees Academy, Karachi, pp. 264-265; Al-Lu’ Lu’ Al-Maknun Fi Sirat-ul-Nabi Al-Mamoon, Vol. 9, Riyadh, 2013, p. 157)

Thus, the total number of those executed appears to be around fourteen or fifteen. However, upon closer examination, it becomes evident that this figure is not accurate, for the crimes stated as the reasons for their execution themselves indicate that the historians have erred. The majority of the offences recorded are that they became apostates, or that they used to grieve and insult the Holy Prophet^sa, or that they composed satirical poetry against him. This list of charges indicates that these are later interpretations. For it was only in subsequent eras – when people began diverging from the Holy Quran and the Sunnah of the Holy Prophet^sa – that the notion took hold that the punishment for apostasy is death, or that blasphemy necessitates execution.

Such ideas are later developments. In the time of the Holy Prophet^sa, no such practice existed. The Holy Quran clearly proves that the punishment for apostasy is not death. And when both the Holy Quran and the noble example of the Holy Prophet^sa prove that the punishment for causing him grief, for insulting him, or for composing satirical poetry against him is not death, then it becomes evident that those individuals whom the Holy Prophet^sa ordered to be executed at the time of the Victory of Mecca must have committed some other, far more serious crime. As Hazrat Musleh-e-Maud^ra has written, they were war criminals or murderers. But to claim that mere satire or insult was the cause of their execution is incorrect.

Critiquing these reports regarding executions at the time of the Victory of Mecca, the renowned biographer of the Holy Prophet^sa from the subcontinent, Allama Shibli Nu‘mani, writes: “The chroniclers state that although the Holy Prophet^sa had granted security to the people of Mecca, he nevertheless commanded that ten individuals be killed wherever they may be found.” Among them were individuals such as ‘Abdullah bin Khatal and Miqyas bin Subabah, who were guilty of bloodshed and were executed in retribution.

These two individuals were guilty of murder and were executed in retribution – even if one were to accept this. However, there were numerous others whose only alleged offence was that they had previously caused suffering to the Holy Prophet^sa in Mecca or had composed satirical verses in order to humiliate him. They either caused him great suffering or sought to ridicule him in their poetic couplets. Among them was a woman who, it is said, was killed solely for the reason that she would sing such derisive verses. However, he has written, based on the scrutiny and critical analysis of Hadith, that this narration is not authentic.

The entire city of Mecca was guilty of this crime. Should one follow this logic that they were killed because of their verbal offence or the composition of satirical poetry, then the entirety of Mecca would be guilty of execution, for almost all its inhabitants engaged in such acts. Among the Quraish, except for a few, who were there that did not subject the Holy Prophet^sa to the severest forms of torment? Yet, despite this, it was these very people who were given the glad tidings: 

اَنْتُمُ الطُّلَقَاءُ

“You are all granted freedom.”

Those few who were executed were, in fact, lesser criminals compared to others. There is a narration from Hazrat Aisha Siddiqa^ra, recorded in the Sihah Sittah, stating that the Holy Prophet^sa never took personal revenge against anyone. Even in Khaybar, when a Jewish woman poisoned him, people inquired whether she would be executed; however the Holy Prophet^sa did not give permission for this. 

If, in the land of disbelief such as Khaybar, a woman could escape punishment even after administering poison, then how could lesser offenders in the Sacred Precincts of Mecca be denied the mercy of the Holy Prophet^sa? If one is not entirely satisfied by the critical analysis of this narration, then even by the standards of Hadith transmission, this incident is completely unreliable. Even if one does not critically analyse this, even then it is proved false based on the chain of transmission. For instance, Sahih al-Bukhari only mentions the execution of Ibn Khatal, and it is well established that he was killed in retribution for murder (qisas). The execution of Miqyas was also an implementation of Islamic law under the ruling of qisas [retribution].

As for others who are claimed to have been executed merely for having once caused suffering to the Holy Prophet^sa, those narrations only trace back to Ibn Ishaq, and according to the principles of Hadith, such narrations are considered being Munqati‘ [disconnected], therefore not considered reliable.

The most credible narration that can be presented in this regard is from Sunan Abi Dawood, wherein it is stated that the Holy Prophet^sa declared on the Day of the Conquest of Mecca that four individuals were not to be granted amnesty. However, even Imam Abu Dawood, after recording this Hadith, stated that he could not find a chain of narration for it that met the required standard of authenticity. In regard to these narrations of Abu Dawood, other books of Hadith have also classified them being weak.

Indeed, it is true that certain chieftains of the Quraish – those who had been foremost in enmity against Islam – fled Mecca upon hearing of the Holy Prophet’s^sa arrival. But it was merely Ibn Ishaq’s conjecture that they fled due to the fear of execution. (Sirat-un-Nabi, Shibli, Vol. 1, Maktabah Islamiyyah, pp. 350-351)

Thus, during the Conquest of Mecca, it was only a handful of individuals regarding whom it was declared that they would be executed. Those were the very ones regarding whom, as stated by the Promised Messiah^as, the Hakm and Adl, that it was just a few individuals regarding whom a command had already been revealed from the Divine threshold, i.e. it was just three or four individuals. Aside from these few eternally accursed individuals, the sins of every other enemy were forgiven. (Barahin-e-Ahmadiyya, Part 3, Ruhani Khazain, Vol. 1, p. 287, Footnote 11)

Thus, this is the true reality of the matter. Therefore, to allege that numerous people were put to death merely due to blasphemy or satirical poetry is entirely baseless. The remaining aspects, insha-Allah, shall be mentioned in the future. 

The prevailing conditions of the world are evident to you all. Continue to pray in this regard. I have spoken of this matter on numerous occasions in the past, and I continue to draw attention to it. I have previously reminded members to make some provisions for emergencies – those who are able should store a few months’ supply of essential food items in their homes. Even now, certain governments have begun advising their citizens to keep a three-month supply of food. May Allah the Almighty have mercy on the world, and may He protect mankind from the grave and horrific consequences of war.

After the prayers, I shall lead the funeral prayer in absentia for a few deceased members.

The first among them is Amatul-Naseem Nighat Sahiba, wife of Raja Abdul Malik Sahib. She passed away recently at the age of 70. 

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن

[Surely, to Allah we belong and to Him shall we return.]

The deceased was a musiah. She was the paternal granddaughter of Hazrat Mirza Sharif Ahmad Sahib^ra and the maternal granddaughter of Hazrat Nawab Amatul Hafeez Begum Sahiba^ra. She was the daughter of Colonel Mirza Daud Ahmad Sahib.

She spent a considerable period of her life in the USA, where she had the opportunity to serve in Lajna Imaillah as Secretary Maal and Secretary Ziafat for nearly ten years.

Her daughter, Amina, states that she was extremely regular in giving charity – she would give it quietly, and every so often she would especially sacrifice a goat and distribute it among the poor. She also provided financial assistance through various funds and even built homes for the underprivileged.

She further relates that she once saw in a dream that she was taking off her bangles and giving them to her maternal aunt. Acting immediately on this vision, she gifted those bangles to her aunt in real life.

She was deeply hospitable and compassionate towards the needy. Though outwardly she had a light-hearted nature – and people may not have fully realised it – she would spend her nights in deep, fervent prayer, to the extent that the floor of their home would begin to vibrate due to her intense supplications.

Hospitality was among her most distinguishing traits. She further states, “We learned the practice of the remembrance of Allah from our mother. She would recite Durood continuously and often recited couplets from the poetry of the Promised Messiah^as. We heard them so often that we came to memorise them by heart.”

Her daughter Aisha has mentioned that she maintained excellent relations with her neighbours and family members. 

Her nephew wrote that she would often help others quietly, without drawing attention to herself. On occasion, Allah the Almighty would even guide her directly, informing her about someone in need. For example, she was informed that a certain individual required assistance for his child’s wedding. She immediately responded by sending one hundred thousand rupees to support them. 

May Allah the Almighty grant her forgiveness and mercy. 

The second funeral prayer that will be offered is for Respected Al-Haj Yaqub Ahmad bin Abu Bakr Sahib, a former headmaster of Ahmadiyya Senior High School and National Secretary for Tabligh in Ghana. He passed away recently at the age of 63 years in a road accident. 

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن 

[Surely, to Allah we belong and to Him shall we return.]

The deceased was a musi. The accident occurred while he was travelling to the city of Mankessim when his vehicle collided with a trailer, resulting in a fatal head injury. 

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن 

 [Surely, to Allah we belong and to Him shall we return.]

He is survived by two wives, four children, his mother, one sister, and one brother.

After his early education, he enrolled in the Ahmadiyya Missionary Training College in Saltpond. Upon graduating, he was appointed to serve the Jamaat in various capacities. Later, under Jamaat arrangements, he pursued higher education at the University of Ghana, where he earned a degree in Business Administration.

Despite being offered a position in government service upon graduation, he declined, as he was a life-devotee and always honoured the spirit of life devotion (waqf). Even though he eventually served in a government-aided school, it remained a Jamaat institution, where he was later appointed as headmaster after attaining his further education. He also served as a headmaster in the Ahmadiyya schools in Salaga and Kumasi; he was highly respected and remembered by the people there, including the administrators, government officials, and students alike.

As mentioned, he served as National Secretary Tabligh and also as Qaid Tarbiyat in Majlis Ansarullah Ghana. He was a very scholarly person and was given the opportunity to be part of key educational committees. He served as the President of CHASS (Conference of Heads of Assisted Secondary Schools, Ghana), a Council Member at KNUST (Kwame Nkrumah University of Science and Technology), a Board Member of GTEC (Ghana Tertiary Education Commission), and a board member of the West African Examinations Council (WAEC).

He also served as the Secretary General of the African Confederation of Principals (ACP).

Upon his demise, the South African Principal Association expressed deep sorrow, acknowledging him as a principled individual whose leadership was of an exceptional standard.

He would often say that the true source of his success lay in his attachment to faith and his devotion to Khilafat-e-Ahmadiyya. He was a loving husband, a compassionate father, and a symbol of faith, discipline, and kindness for his family.

He would complete multiple readings of the Holy Quran during Ramadan and regularly encouraged his family towards worship. Despite his leadership qualities, he remained humble and served with utmost sincerity and integrity.

His elder brother was the first in the family to accept Ahmadiyyat, after which the rest of the family followed. His brother writes that their father sent him to the Missionary Training College in Saltpond, where he completed his training and became a local missionary and then gradually progressed in his field and attained a respectable position both in Jamaat and in his government service. 

During my stay in Ghana, I had a very close and loving relationship with him. Whenever there was an important task – especially those requiring trust – I would entrust it to him. He was a person of exceptional reliability. 

After becoming Khalifah, the connection he maintained with me reached the highest standards of sincerity and devotion. He was a man of profound honour and zeal for the Jamaat and Khilafat, 

His mother stated that he was an exceptionally obedient son, caring for her right from childhood. When he wished to perform Hajj, he first insisted that she go before him, arranging for her pilgrimage prior to his own. She says that he never left her alone and always kept her with him. 

His wife described him as a loving and responsible husband and a kind father. He would always emphasise to offer sacrifices for the Jamaat. 

His son writes that he established our faith and our attachment to Ahmadiyyat on firm foundations. He instilled in us the importance of religious commitment, guided us at every step of our lives, and his faith, they say, has become a beacon of light for our entire family.

He would wake the family for Fajr and Tahajjud prayers, and especially during Ramadan, he was very particular about this. He would regularly fast on Mondays and Thursdays.

He writes that his heart was filled with deep humility, and he treated everyone with utmost respect, regardless of their status – even those who were his subordinates. He was a very cheerful and pleasant-natured person.

His brother, Saeed bin Abu Bakr, states that after the passing of their father, he assumed full responsibility for his upbringing. He cared for him as a true father would – ensuring his proper moral training, encouraging him towards regular prayer, and providing for all his needs in every possible way.

May Allah the Almighty grant him forgiveness and mercy and enable his children to emulate his example of loyalty and excel in piety.

(Official Urdu transcript published in the Daily Al Fazl International, 2 August 2025, pp. 2-8. Translated by The Review of Religions.)