Friday Sermon

18 April 2025

Muhammad^sa: The great exemplar

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

Today, I will mention some expeditions and battles from the life of the Holy Prophet^sa. In history, we find mention of the Expedition of Hazrat Umar bin Khattab^ra towards Turabah. This expedition took place in Sha’ban 7 AH. The Holy Prophet^sa sent Hazrat Umar bin Khattab^ra to the tribe of Hawazin in Turabah. Turabah is located approximately 333 miles from Medina, on the main road towards Thana and Najran. The Holy Prophet^sa sent Hazrat Umar^ra there along with 30 individuals.

The reason for dispatching this expedition was that the Holy Prophet^sa had received news of the people of Turabah scheming against Islam. (Al-Tabaqat al-Kubra, Vol. 2, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, pp. 89-90; Ghazwat Wa Saraya, Fareediyah Publishers, Sahiwal, p. 391)

Hazrat Umar^ra set off and he had an individual from the Banu Hilal with him as a guide. The Companions would travel by night and hide by day. When the people of Turabah came to know of this, they fled from there. Hazrat Umar^ra reached the area, but there was no one there. In fact, they had climbed up hills and mountains. However, their possessions and livestock were left behind, which they seized since they were mischievous people.

Having seized their possessions, they returned to Medina. When they reached Dhu al-Jadar, a pasturing ground in the surroundings of Quba and approximately six or seven miles from Medina, the individual from the Banu Hilal said to Hazrat Umar^ra: “Would you attack another group from the Banu Khasam? They have settled here due to famine in their area.” Hazrat Umar^ra replied: “The Holy Prophet^sa has not instructed me to do so. He merely instructed me to go to Turabah and fight [the tribe of] Hawazin.” Following this, Hazrat Umar^ra returned to Medina. (Sharh al-Zurqani ‘ala al-Mawahib al-Laduniyyah, Vol. 3, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, pp. 304-305; Furhang-e-Sirat, Zawar Academy, p. 85)

This is because the [people of Hawazin] were mischievous people. The allegation is raised that Muslims would attack [others] without any reason. This proves such allegations as false.

Then, there is the Expedition of Hazrat Bashir bin Sa‘d^ra towards Banu Murrah in Fadak. This expedition took place in Sha’ban 7 AH under the leadership of Hazrat Bashir bin Sa‘d^ra. The filial appellation of Hazrat Bashir^ra was Abu Nu’man, and Sa‘d bin Tha’labah was his father. He belonged to the tribe of Khazraj. Hazrat Bashir bin Sa‘d^ra knew how to write during the age of ignorance. During this age, very few individuals in Arabia knew how to write. He became a Muslim during the Second Pledge at ‘Aqabah, which another 70 Ansar [Muslims native to Medina] participated in. He participated alongside the Holy Prophet^sa in the Battles of Badr, Uhud, the Ditch and all other battles.

Hazrat Bashir bin Sa‘d^ra was the first among the Ansar to pledge initiation at the hands of Hazrat Abu Bakr Siddiq^ra on the day of Saqifah Banu Sa’idah. During the Khilafat of Hazrat Abu Bakr Siddiq^ra, in 12 AH, Hazrat Bashir^ra took part in the battle led by Hazrat Khalid bin Walid^ra, ‘Ain al-Tamr, and was martyred. (Sharh al-Zurqani ‘ala al-Mawahib al-Laduniyyah, Vol. 3, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, 1996, pp. 305-306; Al-Istiab, Vol. 1, [Beirut: Dar Al-Kotob Al-Ilmiyah], pp. 252-253)

The details of ‘Ain al-Tamr are that it is a place near Kufa. The Muslims conquered it during the Khilafat of Hazrat Abu Bakr^ra, in 12 AH. (Mu’jam-ul-Buldan, Vol. 4, p. 199)

In any case, the details of the expedition mentioned earlier are as follows:

The Holy Prophet^sa sent Hazrat Bashir bin Sa‘d^ra along with 30 individuals to the Banu Murrah in Fadak.

Fadak is located near Khaibar, at a distance of six nights’ journey from Medina. As has already been mentioned earlier, it should be clear that the Holy Prophet^sa would dispatch expeditions or send Companions for battle only when there was news that people were plotting against Islam. In any case, the Companions set out and, upon meeting some shepherds, enquired about the Banu Murrah. The shepherds informed them that the Banu Murrah were in their valley and had not come to the spring. The Companions then drove off their sheep and goats and set out to return to Medina.

A crier from the Banu Murrah raised his voice and announced that the Muslims had taken their belongings. The news of this incident spread. During the night, the Muslims were confronted by a large army of the Banu Murrah. The Banu Murrah returned and launched an attack on the Muslims with a huge force. The Companions spent the entire night engaged in archery until they ran out of arrows. At dawn, the Banu Murrah launched another attack and martyred the Companions of Hazrat Bashir^ra. Hazrat Bashir^ra fought them fiercely until he was wounded and fell. He sustained an injury to his ankle, and it was assumed that he had died.

The Banu Murrah then took their sheep and goats and returned, reclaiming the goods the Muslims had taken by martyring them. Hazrat Bashir^ra lay among the martyrs until nightfall. He mustered the strength to get up and made his way to Fadak, where he stayed with the Jews for a few days. Once his wounds healed, he returned to Medina. (Sharh al-Zurqani ‘ala al-Mawahib al-Laduniyyah, Vol. 3, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, 1996, pp. 305-306; Furhang-e-Sirat, Zawar Academy, p. 225; Dairah-e-Ma’arif, Vol. 8, Bazm Iqbal Lahore, p. 225)

Next is the mention of an expedition led by Hazrat Ghalib bin Abdillah al-Laithi^ra towards Maifa’ah. This expedition took place in Ramadan of 7 AH. (Subul al-Huda wa al-Rashad, Vol. 6, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 133)

Hazrat Ghalib bin Abdillah al-Laithi^ra was from among the people of Hijaz. He was present at the time of the Conquest of Mecca, and the Holy Prophet^sa had sent him ahead as a scout before the conquest. During the era of Amir Mu‘awiyah, he served as the governor of Khurasan. According to one narration, he also participated in the Battle of Qadisiyyah. (Usd al-Ghabah, Vol. 4, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 321; Al-Isabah Fi Tamyiz Al-Sahabah, Vol. 5, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 243)

Ibn Sa‘d has written that the Holy Prophet^sa sent Hazrat Ghalib^ra towards the tribes of Banu ‘Awal and Banu ‘Abd bin Tha‘labah, who were residing in Maifa‘ah. This place was located 96 miles from Medina, in the direction of Najd. The Banu ‘Awal and Banu ‘Abd had begun spreading negative propaganda against the Muslims and were gathering people with the intention of launching another campaign similar to the Arab Confederates (Ahzab). They were planning an attack on the Muslims.

Ibn Hisham has described this expedition of Hazrat Ghalib bin Abdullah al-Laithi^ra towards the Banu Murrah, who were allies of the tribe of Huraqah. Imam Bukhari, in reference to this expedition, has titled a chapter:

بَعْثُ النَّبِیّ صلى الله عليه وسلم أُسَامَۃَ بْنَ زَیْدٍ أِلَی الْحُرُقَاتِ مِنْ جُھَیْنَۃَ

“The Prophet^sa sending Usamah bin Zaid^ra to the Huraqat tribes of Juhainah.”

This gives the impression that the commander of the expedition was Hazrat Usamah bin Zaid^ra. However, the commentator of Bukhari, Allamah Ibn Hajar, writes in his commentary that Usamah bin Zaid’s^ra statement – ‘The Messenger^sa of Allah sent us to the tribe of Huraqah’ – does not serve as evidence that he was the commander of the expedition. Furthermore, it is not proven that Usamah bin Zaid^ra was ever appointed as the commander of an army before his father Zaid^ra was martyred in the Battle of Mu’tah. Hence, it is not established that he was appointed as commander at that time. Therefore, the opinion of the scholars of Maghazi [early Islamic military campaigns] is more reliable, superior, and acceptable – that the commander of this expedition was Hazrat Ghalib bin Abdillah al-Laithi^ra.

In any case, the Holy Prophet^sa sent Hazrat Ghalib^ra with 130 Companions. The freed slave of the Holy Prophet^sa, Hazrat Yasaar^ra, was the guide for the Muslims. The Muslims launched a sudden attack and reached all the way to their valleys. Whoever stood up from among them to fight was killed, and the spoils of war, including sheep and goats, were brought back, but no one was taken as a prisoner. (Al-Tabaqat al-Kubra, Vol. 2, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 91; Furhang-e-Sirat, Zawar Academy, p. 56; Ghazwat Wa Saraya, Fareediyah Publishers, Sahiwal, p. 396; Al-Sirah Al-Nabawiyyah, ibn Hisham, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 879; Fath al-Bari, Vol. 7, Aram Bagh Karachi, p. 659; Sahih al-Bukhari, Kitab al-maghazi)

Ibn Sa‘d has recorded that this was the same expedition in which Hazrat Usamah bin Zaid^ra killed Mirdas bin Nuhaiq, even though he had recited “La ilaha illAllah” [there is no god except Allah]. (Subul al-Huda wa al-Rashad, Vol. 6, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, pp. 133 and 140; Al-Tabaqat al-Kubra, Vol. 2, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 91)

In Sahih al-Bukhari, this incident is described in the following manner: Hazrat Usamah bin Zaid^ra related that the Holy Prophet^sa had sent him towards the tribe of Huraqah. [He says] “We attacked in the morning and defeated them. One of the Companions from Medina and I chased a man. When we caught him, the man said, ‘There is no god but Allah.’ The Companion from Medina stopped, but I struck him with my spear and killed him. When we returned, and the Holy Prophet^sa was informed of what had happened, he asked, ‘O Usamah, did you kill him after he said “there is no god but Allah?”’ I replied that the man was only trying to save himself. But the Holy Prophet^sa kept repeating it. (He repeated it many times, that “Did you kill him?”) I began to wish I had not accepted Islam before that day.” (Sahih Al-Bukhari, Kitab al-aghazi, Hadith 4269)

Sahih Muslim has also narrated this with the following words:

أَفَلَا شَقَقْتَ عَنْ قَلْبِهِ حَتّٰى تَعْلَمَ أَقَالَهَا أَمْ لَا؟

“Why did you not cut open his heart to know whether he said it from his heart or not?” The Holy Prophet^sa continued to repeat this in front of me, until I wished I had embraced Islam only today.” (Sahih Muslim, Kitab al-iman [Translation], Vol. 1, p. 88)

But today’s clerics seem to think they have cut open the hearts of Ahmadis, and peered inside, which is why they deem it permissible to martyr and persecute them. May Allah the Almighty bring them to justice.

Another narration mentions that the Holy Prophet^sa ordered that blood money be paid to the family of Mirdas, and that their wealth be returned. (Subul al-Huda wa al-Rashad, Vol. 6, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 193)

Even though he was fighting against them, the Holy Prophet^sa said that because he had eventually uttered “there is no god but Allah”, his family should be given his blood money and his wealth should be returned.

Hazrat Musleh-e-Maud^ra also mentioned this incident. He writes:

“The Holy Prophet^sa always instructed that the enforcement of Islamic law should be apparent, meaning it should be enforced based in a clear and apparent fashion, because we don’t know the condition of one’s heart.

Once, some Companions were on a military expedition. On the way, they came across an idolater who was hiding in the wilderness. And whenever he found a Muslim alone, he would attack and kill him. Hazrat Usamah bin Zaid^ra chased this man and eventually caught him. He raised his sword to strike. When the idolater saw that he had been captured, he said, ‘There is no god but Allah’, indicating that he now considered himself a Muslim. However, Hazrat Usamah^ra did not care for his words, and killed him.

When a man reached Medina to inform the Holy Prophet^sa about the expedition, he also reported this incident while reporting all of the incidents of the battle. Upon this, the Holy Prophet^sa summoned Hazrat Usamah^ra and asked him, ‘Did you kill that man?’ He answered, ‘Yes.’ The Holy Prophet^sa replied, ‘What will you do on the Day of Judgement when the words “There is none worthy of worship except Allah’ bear witness against you?”’”

As I mentioned before, the clerics in Pakistan and their blind followers talk about going to Paradise – that if you murder Ahmadi Muslims, you will enter paradise. But they are oblivious to the fact that these very actions of theirs are incurring the wrath of God Almighty. At one point or another, God will certainly seize them. In any case, Hazrat Musleh-e-Maud^ra describes this incident, stating, “the fact that God Almighty will ask why it is that even after the man proclaimed the words ‘there is no God but Allah,’ why did you kill him? Though he was fighting you, he had expressed repentance.

Hazrat Usamah^ra tried to explain several times, ‘O Messenger^sa of Allah, he was only claiming to believe out of fear.’ To this, the Messenger^sa of Allah replied, ‘Did you cut open his heart and look inside to see if he was lying or not?’ After this, the Holy Prophet^sa went on continuously repeating, ‘On the Day of Judgement, what answer will you give when his proclamation of faith is presented before you?’ Hazrat Usamah^ra narrates that ‘In that moment, I wished that I had only just become a Muslim today so that I would not have been able to make such a grave mistake.’” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 415-416)

Then, there is also the expedition of Bashir bin Sa‘d^ra towards Yumn and Jabar; this took place in Shawwal 7 AH. Yumn and Jabar are situated between Fadak and the Valley of Qura in Khaibar in the region of the Banu Ghatafan.

The Holy Prophet^sa received information that a group from the Ghatafan was gathering against the Holy Prophet^sa, and that ‘Uyainah bin Hisn had vowed to support them in this cause. (Sharah Zarqaani Alal Mawahib, Vol. 3, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 310; Al-Tabaqat al-Kubra, Vol. 3, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, pp. 402-403)

When the Messenger^sa of Allah mentioned this to Hazrat Abu Bakr^ra and Hazrat Umar^ra, they suggested sending Hazrat Bashir bin Sa‘d^ra. (Imta’ul Asma, Vol. 1, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 330)

The Holy Prophet^sa summoned Hazrat Bashir bin Sa‘d^ra, instructed that a flag be prepared for him, and sent him along with a group of 300 Companions.

This group would travel by night and remain hidden by day until finally they reached the place called Jabar. The shepherds were tending to their flock at the time. Seeing the Muslims there, the shepherds fled and informed the other members of Ghatafan. Abandoning their belongings and cattle, these people fled and took to the higher elevations of the area. They left everything and ran. Only two of them were caught and captured. The Companions took the abandoned possessions and cattle of the tribe into their possession and returned to Medina along with their captives. When both captives became Muslims, the Holy Prophet^sa allowed them to return to their region. (Sirat al-Halabiya, Vol. 3, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 264; Sirat Encyclopaedia, Vol. 8. Darussalam p. 514)

The details of “Umrat al-Qada” has been recorded as follows: The Holy Prophet^sa performed ‘Umrah in Dhu al-Qa’dah 7 AH, on February 629 CE. In the month of Dhu al-Qa’dah in 7 AH, the Holy Prophet^sa left for ‘Umrah. This was the same month in which, just one year ago, the idolaters of Mecca had refused to allow the Holy Prophet^sa to perform the ‘Umrah, and the Holy Prophet^sa had turned back from the place known as Hudaibiyah. Thus, the Holy Prophet^sa embarked on this journey for the purpose of performing “Umrat al-Qada”.

The Commentator of Bukhari, Allamah Ibn Hajar, has recorded various names for this. Ghazwat al-Qada’, ‘Umrat al-Qadiyyah, ‘Umrat-ul-Sulh and ‘Umrat al-Qisas. This ‘Umrah is even called “Ghazwat al-Amn.” It’s called ‘Umrat al-Qisas because in 6 AH, during the sacred month of Dhu al-Qa’dah, the idolaters of Mecca prohibited the Holy Prophet^sa from performing the ‘Umrah. And so, it was a recompense for the previous [intention of performing] ‘Umrah that the Messenger^sa of Allah embarked on this journey and, in Dhu al-Qa’dah 7 AH, entered the Sacred Mosque.

Hazrat Ibn Abbas^ra states that on this occasion, the following verse [of the Quran] was revealed:

اَلشَّہۡرُ الۡحَرَامُ بِالشَّہۡرِ الۡحَرَامِ وَ الۡحُرُمٰتُ قِصَاصٌ

That is, “The violation of a Sacred Month should be retaliated in the Sacred Month; and for all sacred things there is the law of retaliation.” [2:195]

Ibn Hisham has stated that in Medina , the Holy Prophet^sa appointed Hazrat Uwaif bin Adbat Dailami^ra as deputy, while according to Ibn Sa‘d, Hazrat Abu Ruhm Ghifari^ra was appointed to this position.

The details of the journey for ‘Umrah are narrated as follows: On this ‘Umrah, the Holy Prophet^sa was accompanied by two thousand Companions. At the time of departure, the Holy Prophet^sa announced that everyone who had been present at Hudaibiyah should participate. All the Companions who were present at Hudaibiyah joined the Holy Prophet^sa for this ‘Umrah, except those who had been martyred during the battle of Khaibar or had passed away. Besides them, several Companions who had not been present at Hudaibiyah also joined him. The Holy Prophet^sa took sixty sacrificial camels, adorning their necks with garlands and appointing Hazrat Najiyah bin Jundub^ra to oversee them.

When the Holy Prophet^sa reached Dhu al-Hulaifah, a village approximately six to seven miles from Medina, he dispatched a hundred horsemen ahead as a precautionary measure under the command of Hazrat Muhammad bin Maslamah^ra. On this journey, the Holy Prophet^sa also carried helmets, weapons, armour and spears, sending them ahead under the supervision of Hazrat Bashir bin Sa‘d^ra. (Sirat ibn Hisham, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 717; Al-Tabaqat al-Kubra, Vol. 2, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 91, Vol. 3, p. 403; Sirat Khataman Nabiyyeen, Hazrat Mirza Bashir Ahmad^ra MA^ra, p. 838; Fath al-Bari, Vol. 7, Aram Bagh Karachi, p. 636; Sirat al-Halabiya, Vol. 3, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 90; Furhang-e-Sirat, Zawar Academy, p. 105)

Here, the question arises: what was the need to carry weapons during ‘Umrah, given that a treaty was already in place? The Holy Prophet^sa was reminded that the Quraish had prohibited all weapons except sheathed swords. In response, the Holy Prophet^sa clarified that they would not enter the sacred precincts armed; the weapons would remain close by outside Mecca as a precaution against possible betrayal since the Quraish could not be trusted. They could attack at any opportunity. When Muhammad bin Maslamah^ra and his horsemen reached Marr al-Zahran, they encountered some individuals from the Quraish and informed them that the Holy Prophet^sa would arrive at that place the following day. These people informed the rest of the Quraish about this, who became fearful upon hearing this news.

When the Holy Prophet^sa arrived at Marr al-Zahran, he sent all weapons to Yajaj, a place about eight miles from Mecca. Upon learning that the Holy Prophet^sa was coming to Mecca with weapons and supplies for war, the Meccan disbelievers became greatly alarmed and sent a delegation to investigate in Marr al-Zahran.

Mikraz bin Hafs, the representative [of the Quraish], addressed the Holy Prophet^sa, saying, “O Muhammad [peace be upon him], we have never known you to break a covenant.” The Holy Prophet^sa reassured him, saying, “We will enter Mecca unarmed, as stipulated by our agreement.” Hearing this, the disbelievers felt reassured. Mikraz then remarked, “This is precisely why we consider you a paragon of virtue and faithfulness.” Even though he was a disbeliever, he acknowledged this.

The Holy Prophet^sa appointed a group of Companions under Hazrat Bashir bin Sa‘d^ra to guard the weapons, and according to the treaty, only swords were carried into Mecca. Accompanied by his Companions, the Holy Prophet^sa proceeded toward the Haram, reciting the Talbiyah [a prayer recited by Muslim pilgrims or those performing ‘Umrah]. The sacrificial animals were sent towards Dhi Tuwa, a valley half a mile from the Sacred Mosque. The Holy Prophet^sa entered Mecca mounted on his camel, Qaswa, approaching from the direction of Hajoon, which is a mountain near the valley of Muhassab, about one and a half miles from the Ka’bah. (Sirat al-Halabiya, Vol. 3, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, pp. 90-91; Furhang-e-Sirat, Zawar Academy, pp. 105 and 180; Dairah-e-Ma’arif, Vol. 8, Bazm Iqbal Lahore, pp. 485-487; Mu’jam-ul-Buldan, Al-Faisal Urdu Bazar Lahore, p. 357)

Hazrat Anas^ra narrates that during this Umrat al-Qada, the Holy Prophet^sa entered Mecca while Hazrat Abdullah bin Rawahah^ra walked ahead of him, saying: “O descendants of disbelievers, clear the way for the Holy Prophet^sa. Today, we shall strike you such blows that will sever heads and cause friends to forget each other.” Hazrat Umar^ra rebuked him, saying, “O Ibn Rawahah, how can you recite such poetry in the Holy Prophet’s^sa presence and within the sacred precincts. This is wrong.” The Holy Prophet^sa intervened, saying, “O Umar, leave him be; his words pierce them deeper than arrows.” (Jami‘ at-Tirmidhi, Abwab-ul-Adab, Hadith 2847)

This was according to one narration.

Another narration mentions that when Hazrat Umar^ra attempted to stop Abdullah bin Rawahah^ra, the Holy Prophet^sa said, “O Umar, I am listening to what he is saying.” Hazrat Umar^ra then became silent, and the Holy Prophet^sa instructed Abdullah bin Rawahah^ra that instead of making such provocative statements, he should recite:

لَا إِلٰهَ إِلَّا اللّٰهُ وَحْدَهٗ نَصَرَ عَبْدَهٗ وَأَعَزَّ جُنْدَهٗ وَهَزَمَ الْأَحْزَابَ وَحْدَهٗ

“There is none worthy of worship except Allah, He is alone, He helped His servant, and granted honour to his army, and defeated all factions on His own.” (Sharh al-Zurqani, Vol. 3, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 320)

Hazrat Musleh-e-Maud^ra has described this event in his own words, stating, “Upon reaching Marr al-Zahran, located one stop away from Mecca, the Holy Prophet^sa gathered all heavy weaponry and armour there as stipulated by the treaty, entering Mecca only with sheathed swords along with his Companions. The return of migrants to Mecca after seven years of exile was no small matter. Their hearts bled recalling the prolonged persecution they endured in Mecca, while simultaneously rejoicing at God Almighty’s grace in granting them the opportunity to perform Tawaf [circumambulation] of the Ka‘bah once again. The people of Mecca watched from mountain peaks as the Muslims approached, who desired to demonstrate that it was God Who had enabled their return to Mecca. Abdullah bin Rawahah^ra began reciting wartime poetry, but the Holy Prophet^sa stopped him, instructing instead to proclaim, ‘There is none worthy of worship except God, Who alone aided His Messenger, elevated the believers from humiliation, and dispersed their enemies from before them.’” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, p. 329)

Hazrat Ibn Abi Aufa^ra reports that whilst the Holy Prophet^sa was performing this ‘Umrah, the Companions guarded him against potential harm by the young idolaters of Mecca. In other words, they were protecting the Holy Prophet^sa in case he was attacked. (Sahih al-Bukhari, Kitab al-maghazi, Hadith 4255)

When the Holy Prophet^sa entered Mecca, some disbelievers retreated to the mountains, owing to their strong enmity toward the Holy Prophet^sa and being unable to bear seeing the Holy Prophet^sa and his Companions performing the Tawaf. Others gathered at Dar al-Nadwah to mockingly observe the Tawaf, saying, “What sort of Tawaf will these Muslims perform? Their hunger and the fever of Medina have weakened them greatly.”

Upon reaching the Sacred Mosque, the Holy Prophet^sa did dhtiba’, meaning he drew his sheet upon himself in a manner that exposed his right shoulder and arm. Then the Holy Prophet^sa said, “May God bestow His mercy upon those who exhibit their strength before these disbelievers.” Then, along with his Companions, the Holy Prophet^sa began circling the Ka‘bah. They undertook the first three circuits while moving their shoulders and fully upright. They showed that whereas they thought them to be weak, they were not weak at all.

There is a narration about this in Bukhari. Hazrat Ibn Abbas^ra states that the Holy Prophet^sa and his Companions arrived, and the disbelievers said, “Such people are coming to you who have been weakened by the fever of Medina.” The Holy Prophet^sa instructed the Companions to perform three circuits while running, which is known in Arabic as “raml”. Every person who circles the Ka‘bah does “raml” for the first three circuits. The Holy Prophet^sa showed kindness to the Companions and did not instruct them to run for all the circuits. Hazrat Ibn Abbas^ra states that the Holy Prophet^sa performed circuits around the House of Allah and between Safa and Marwah whilst running in order to show his strength to the disbelievers.

According to another narration, the Holy Prophet^sa performed “Sa’i” between Safa and Marwa whilst riding upon his animal. The Holy Prophet^sa and the Muslims sacrificed [their sacrificial animals] near Marwah.

After this, the Holy Prophet^sa sent some Companions to Yajaj, where there were some Companions who had been appointed to stay with the weaponry, so that they could assume the duty from them, allowing them to perform ‘Umrah, the sacrifice and other rites. (Sharh al-Zurqani, Vol. 3, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 322; Sirat ibn Hisham, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 717; Lughat-ul-Hadith, Vol. 2, p. 163; Sahih al-Bukhari, Kitab al-hajj, Hadith 1602; Sahih al-Bukhari, Kitab al-hajj, Hadith 1649)

Those who had been on duty with the weaponry were summoned so that they could perform ‘Umrah, and some new people were sent there to assume the duty from them.

On this occasion, the Holy Prophet’s^sa marriage to Hazrat Maimunah^ra took place. The details of this are that during the same journey, the Holy Prophet^sa married Maimunah bint Harith^ra. This marriage was facilitated by Hazrat Abbas^ra. Hazrat Maimunah^ra gave the decision of her marriage to her sister, Hazrat Umm Fazl, who was the wife of the Holy Prophet’s^sa uncle, Hazrat Abbas^ra. Hazrat Umm Fazl^ra then entrusted the decision to Hazrat Abbas^ra. Hazrat Abbas^ra settled her marriage with the Holy Prophet^sa and Hazrat Maimunah’s^ra dowry was stipulated at four hundred dirhams. (Sirat ibn Hisham, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 718; Al-Tabaqat al-Kubra, Vol. 8, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 217)

Hazrat Musleh-e-Maud^ra has made mention of this as follows:

“Hazrat Abbas’^ra sister-in-law Maimunah^ra, who had been a widow for quite some time, resided in Mecca. Hazrat Abbas^ra expressed his desire for the Holy Prophet^sa to marry her, and the Holy Prophet^sa accepted.” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 329-330)

The Holy Prophet^sa remained in Mecca for three days. On the third day, the Quraish sent Huwaitab bin Abd al-Uzza along with some others from the Quraish to the Holy Prophet^sa. According to one narration, this delegation of the Quraish went to Hazrat Ali^ra, saying that the period of their stay was completed, and they should now leave. Upon this, the Holy Prophet^sa said, “What harm is there if we remain a little while longer? We will prepare the food for our wedding here, as I am getting married. We will also invite you.” The Quraish said, “We have no need for your invitation.” Upon this, the Holy Prophet^sa and his Companions departed from Mecca, and he left his servant Abu Rafi with Hazrat Maimunah^ra. He took Hazrat Maimunah^ra to meet the Holy Prophet^sa at a place called Sarif, a large valley near Tan’im, about six to seven miles from Mecca.

Hazrat Maimunah’s^ra name was Barrah, and the Holy Prophet^sa changed her name to Maimunah. The Holy Prophet’s^sa marriage to Hazrat Maimunah^ra was his last marriage. Hazrat Maimunah^ra passed away in 51 AH at Sarif, the same place where her “rukhstana with the Holy Prophet^sa took place. (Sahih al-Bukhari, Kitab al-maghazi, Hadith 4251; Al-Isabah, Vol. 8, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, pp. 322 and 324; Sirat ibn Hisham, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 718; Furhang-e-Sirat, Zawar Academy, p. 147)

Hazrat Musleh-e-Maud^ra writes:

“On the fourth day, the Meccans demanded that, in accordance with the treaty, the Holy Prophet^sa should leave. The Holy Prophet^sa immediately instructed all the Companions to leave Mecca and set out towards Medina. Bearing the sentiments of the Meccans in mind, the Holy Prophet^sa even left the newly married Maimunah^ra behind, to join him later along with the animals bearing their provisions. He made his own riding animal run swiftly, exiting the boundaries of the Sacred Mosque, and it was there, later in the evening, that his wife Maimunah^ra was brought. It was there in the jungle that Maimunah^ra went to the Holy Prophet^sa and they spent their first night.” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, p. 330)

That blessed place of Companionship with the Holy Prophet^sa remained very dear to Hazrat Maimunah^ra. This was the reason that Hazrat Maimunah^ra expressed in her will that when she passed away, she should be buried at the same place where the Holy Prophet’s^sa tent was, the one in which she was brought to the Holy Prophet^sa. It was God’s will that when she went to perform Hajj, she fell ill in Mecca. After a few days, she asked to be taken outside of Mecca because the Holy Prophet^sa had told her that she would not pass away in Mecca. Hence, the people took her outside of Mecca and when they reached Sarif, the mother of the believers, Hazrat Maimunah’s^ra soul departed from her body, and she passed away. Thus, in accordance with her will, she was buried in that very place. At the time of her demise, she was 80 or 81 years of age. (Imta’ul Asma, Vol. 12, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 212; Fath al-Bari, Vol. 9, Aram Bagh Karachi, p. 141; Al-Mustadrak ala al-Sahihayn, Vol. 4, p. 398, Hadith 6936)

During this journey, there is also mention of an incident pertaining to Hazrat Hamzah’s^ra daughter. Hazrat Bara’ah^ra states that when the Holy Prophet^sa was about to depart from Mecca, Hazrat Hamzah’s^ra daughter came after him, calling out, “O my uncle, O my uncle.” Upon this, Hazrat Ali^ra took her hand and told Hazrat Fatimah^ra to take her uncle’s daughter. She took her along on her riding animal. Hazrat Ali^ra, Hazrat Zaid^ra, and Hazrat Ja’far^ra disputed regarding her [custody]. Hazrat Ali^ra said, “I have taken her in, and she is my uncle’s daughter.” Hazrat Ja’far^ra said, “She is my uncle’s daughter, and her maternal aunt is my wife.” Hazrat Zaid^ra said, “She is my brother’s daughter.” The Holy Prophet^sa decided the matter in favour of her maternal aunt, saying that the maternal aunt [khalah] is like a mother. This was another matter which he resolved. Many such matters are disputed in Qadha. The Holy Prophet^sa said that the maternal aunt is like a mother and that the child should be given to her. The Holy Prophet^sa said to Hazrat Ali^ra, “You are from me and I am from you.” He comforted him in this way. He said to Hazrat Ja’far^ra, “You resemble me in your appearance and your morals.” To Hazrat Zaid^ra he said, “You are our brother and one of those among us who has been freed.” Hazrat Ali^ra said, “Will you not marry Hazrat Hamzah’s^ra daughter?” The Holy Prophet^sa said, “She is the daughter of my milk-brother. I cannot marry her.” The Holy Prophet^sa returned to Medina in the month of Dhu al-Hijjah. (Sahih al-Bukhari, Kitab al-maghazi, Hadith 4251)

Another expedition was of Akhram bin Abu Aujah towards the Banu Sulaim. This expedition took place in Dhu al-Hijjah 7 AH. The Holy Prophet^sa sent Hazrat Akhram^ra along with fifty men towards the Banu Sulaim who resided near Medina. A spy from the Banu Sulaim was accompanying Hazrat Akhram^ra and he went ahead and alerted his people, who gathered a large army.

When Hazrat Akhram^ra reached them, the Banu Sulaim were ready to fight against them. Hazrat Akhram^ra invited them towards Islam. They replied: “We are in no need for that to which you invite us.” Following this, both sides fired arrows for some time. During this time, the Banu Sulaim received reinforcements and they surrounded the Muslims from all sides. The Muslims fought a fierce battle, until most of them were martyred. Hazrat Akhram^ra was also severely wounded and fell down amongst those who had died. He then reached the Holy Prophet^sa on 1st Safar, 8 AH. (Al-Tabaqat al-Kubra, Vol. 2, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, 1990, p. 94; Furhang-e-Sirat, Zawar Academy, p. 155)

Then there is the expedition of Hazrat Ghalib bin Abdillah al-Laithi towards Kadid. The Holy Prophet^sa sent Hazrat Ghalib bin Abdillah al-Laithi^ra towards the Banu Mulawwih tribe, who were a branch of the Banu Laith tribe in Safar of 8 AH. The Banu Mulawwih lived in Kadid. Kadid was situated approximately 208 miles from Medina. (Ghazwat Wa Saraya, Fareediyah Publishers, Sahiwal, p. 413; Sharh al-Zurqani, Vol. 3, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, p. 332; Encyclopedia Sirat-un-Nabi, Zam Zam Publishers, p. 188)

In Sahih al-Bukhari, it is mentioned that Kadid was a spring situated between Usfan and Qadid. (Sahih al-Bukhari, Kitab as-sawm, Hadith 1944)

According to one narration, the Holy Prophet^sa dispatched Hazrat Ghalib^ra with a 15-man contingent. In this expedition, the slogan raised by the Muslims was “Amit, Amit” [i.e. “Destroy”].

Hazrat Jundub bin Makith^ra narrates: “The Holy Prophet^sa dispatched Hazrat Ghalib bin Abdillah^ra on an expedition, and I was part of that expedition. He ordered us to attack the Banu Mulawwih in Kadid. Thus, we set off and reached Kadid. When we reached Kadid, we encountered Ibn Barsa Harith bin Malik al-Laithi, whom we apprehended and brought with us. He said: ‘I have set out to convert to Islam and am heading to see the Holy Prophet^sa.’ We said, ‘If you have indeed set out to convert to Islam, then one day and one night’s provisions will not harm you. (Meaning if he remained imprisoned, it would not cause him any harm) But if you have any other intentions, then we shall soon find out.’ And so, we tied him up tightly and appointed Suwaid bin Manhar, a slave of dark complexion, to stand guard.

We continued our journey until we reached Kadid at sunset. We were on one side of the valley when my companions told me to go on ahead and gather information. I climbed atop a small mount from where I could observe them. Ascending it, I raised my head and lay flat on my stomach. Thereupon, a man emerged from his tent and caught sight of me. He shot an arrow which struck my side – and according to one narration, he said that the arrow landed between my eyes, upon my forehead – yet I remained steadfast in my position. Then he shot a second arrow, which struck my shoulder; I pulled it out and cast it aside, remaining firm in my place without making the slightest movement, lest he be alerted. Eventually, he returned to his tent.

We granted them a respite, and when they had grown content and fallen asleep, we launched an attack upon them at the break of dawn. We slew their warriors, took their weapons and drove away their livestock.

Then one of them cried out and gathered together such a formidable army whose strength far surpassed our own. A mighty army was brought against us. We continued on our way with the animals and did not once look back. As we passed by Ibn Barsa and his companion, we took them along with us as well.

The enemy drew so near that only the valley of Kadid remained between us and them. At that moment, Allah the Almighty caused a flood to surge through the valley, even though no clouds or rain could be seen. Thus, Allah sent a force against which none had the power to withstand, nor could anyone cross it. The enemy stood on the other side, looking in our direction, while we continued to take away their livestock. Not a single one among them was granted the ability to advance towards us. And so, we hastened on with the animals until we left them behind, i.e. the enemy remained behind and could not catch us. Eventually, we arrived in the blessed presence of the Holy Prophet^sa.” (Sharh al-Zurqani, Vol. 3, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, pp. 332-333; Subul al-Huda wa al-Rashad, Vol. 6, Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah 1993, p. 137)

 In any case, these accounts are ongoing.

At this time, I wish to make a special appeal for prayers for the Ahmadis in Pakistan. The Ahmadis of Pakistan should pray for themselves as well. As I have said, they should focus on reciting durood [prayer for sending salutations upon the Holy Prophet^sa] and they should recite the following 200 times a day:

سُبْحَانَ اللّٰہِ وَبِحَمْدِہٖ سُبْحَانَ اللّٰہِ الْعَظِیْمِ اَللّٰھُمَّ صَلِّ عَلٰی مُحَمَّدٍ وَّاٰلِ مُحَمَّدٍ

[Holy is Allah and worthy of all praise; Holy is Allah the Great. O Allah bestow Thy blessings upon Muhammad^sa and the people of Muhammad^sa.]

The greatest possible attention should be given towards this. If we do justice to offering prayers and give due regard, only then will there be progress. The attention that should have been given to prayers has not yet been given. It cannot be said, as some people write to me, that prayers alone will not achieve anything and that something else should be done. But what else should be done? Our only weapon is prayer, something which I have repeatedly mentioned and I have also presented quotations of the Promised Messiah^as. It is very wrong to think that prayers will have no effect. Prayers are the solution to our success. May Allah the Almighty enable everyone to do so and enable us to be those who do justice to offering prayers. If we simply say that prayers will not result in anything and we do not do justice to them, then it will be an erroneous complaint against Allah the Almighty on our part. We should seek forgiveness for this.

There was also an incident in Karachi today where rioters and terrorists – though they claim to represent Islam, but in reality, they are terrorists – attacked one of our mosques, where an Ahmadi was also martyred.

 اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن

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

The details have not yet been received. They will be presented once they are received, insha-Allah. May Allah the Almighty procure the means for these cruel people to swiftly be brought to task.

(Official Urdu transcript published in the Daily Al Fazl International, 9 May 2025, pp. 2-7. Translated by The Review of Religions.)