Islamabad, Tilford, UK, 5 July 2025: The National amila of Jamaat-e-Ahmadiyya UK had the honour of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa
The meeting commenced as Huzooraa graced the room, extended greetings and led the attendees in silent prayer.
Following the prayer, each member of the national amila introduced himself and the capacity in which he serves. Huzoore-Anwaraa enquired about their respective duties, the progress of their work and imparted valuable guidance on various matters. Throughout the session, Huzooraa engaged with the amila members, offering specific advice and setting targets for their departments.
To a member who often works late, Huzooraa smiled and enquired about his work schedule, to which he replied that he had been managing his time to get more done during the day. Huzooraa also kindly asked after the health of some amila members who had been unwell.
When a Naib Amir, who also oversees the Tarbiyat Department, mentioned that they had been holding question-and-answer sessions for members to ask anything freely, Huzooraa asked about the feedback. The Naib Amir reported that it had been very positive. In a separate discussion concerning tarbiyat, Huzooraa advised against being
Holy Prophet’ssa tahajjud in old age
Hazrat Aishahra related: “I never saw the Prophetsa recite the Quran seated during any part of his night-prayer, until age weighed upon him. Thereafter, he would recite while sitting and when roughly thirty or forty verses of a Surah remained, he would rise to his feet, recite those verses standing and then bow in ruku‘.”
(Sahih al-Bukhari, Kitab at-tahajjud, Bab qiyami n-nabiyyisa bi l-layli fi ramadana wa ghayrih, Hadith 1148)
Hazrat Mirza Ghulam Ahmadas, In His Own Words
The secret in selecting Hazrat Abu Bakrra to accompany the Holy Prophetsa on the migration
This is also the case with the selection of the Holy Prophet, peace and blessings of Allah be upon him. At that time, the Holy Prophetsa had seventy or eighty companions, and even Hazrat Alira was with him, but from all of these companions, the Holy Prophetsa chose none other than Hazrat Abu Bakrra. What is the secret in this? The fact is that a Prophet sees through the eye of God Almighty, and his insight comes from God Almighty. Therefore, Allah the Exalted had informed the Holy Prophet, peace and blessings of Allah be upon him, by means of vision and revelation that the best and most appropriate person for this task was Hazrat Abu Bakr Siddiqra Hazrat Abu Bakr, may Allah be pleased with him, accompanied the Holy Prophetsa in
Prophet Muhammadsa
This Week in History
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat 11 - 17 July
11 July
11 July 1887: On this day, the Promised Messiahas wrote to Hazrat Hakim Maulvi Noor-ud-Dinra, mentioning he had received half of a 500-rupee note and requested the other half be sent securely by registered mail. In a follow-up letter, he confirmed receiving the full amount and expressed deep gratitude for the support during a difficult time, praying for Allah’s blessings upon him. (Maktubat-e-Ahmad, Vol. 2,
the reception on the same evening. (Tarikh-e-Ahmadiyyat, Vol. 24, p. 88)
12 July
saying, “Jamaat-e-Ahmadiyya is presenting the true Islam and the possibilities of its spread are not only in America but in the whole world, because it will not occur through extremism but by winning the hearts and by conveying the beautiful teachings of Islam.” (Al Fazl, London, 3 August 2012, pp. 5-8)
(Tarikh-e-Ahmadiyyat, Vol. 4, p. 435)
15 July 1946: Ahmadi missionaries Maulana Karam Ilahi Zafar Sahib and Maulvi Muhammad Ishaq Saqi Sahib set foot on the soil of Spain for the very first time on 9 June 1946. They wrote to Al Fazl a letter mentioning their sentiments upon entering Spain. Al Fazl published this letter on this day’s issue.
14 July
2008, pp. 41-42)
12 July 1924: On this day, Hazrat Musleh-e-Maudra sent Shahzada Abdul Majeed Khan Sahib to Iran with the aim of establishing a mission. He was accompanied by Maulvi Zahur Hussain Sahib and Muhammad Amin Khan Sahib. Both were assigned the task of spreading the message of peace in the Bukhara region. On the
To learn about the reality of “halfcut notes”, see: ‘‘The ‘half-cut notes’ allegation against Hazrat Ahmad: A common practice to prevent theft’’ at (13 May 2025)
11 July 1967: On this day, Hazrat Khalifatul Masih III his presence a reception in Zurich, Switzerland, which was attended by ambassadors of seven countries and other dignitaries. The Swiss Radio broadcast Huzoor’s well and the television also showed some glimpses of Huzoor’s the same day, Hazrat Musleh-e-Maud
Tarikh-e-Ahmadiyyat, Vol. 4, p. 432)
12 July 1991: On this day, during his Friday sermon, Hazrat Khalifabased on Quranic evidence, that the Pharaoh who pursued Hazrat Moses
the drowning, leading a subsequent life marked by a lack of spirituality,
akin to living as a spiritually empty corpse. (Khutbat-e-Tahir, Vol. 10, p. 579)
During his Friday
presented details of Islam spreading in America.
14 July 1903: The Promised Messiahas received the followoing revelation on this day:
To read the English rendering of this important and historic letter, see: “Letter from the Northern Border of Spain” at alhakam.org (13 April 2018, p. 3).
16-17 July
“Despair not of the treasures of Allah’s mercy. We have bestowed upon you abundance of every kind of good. Offerings will come to you by every distant track. Enlarge your house. I have illumined you and chosen you. We have opened the gates of the world to you.”
(Tadhkirah [English], p. 648)
his then-recent tours of America and Canada. Huzoor a CNN correspondent asked him about the possibility of Huzoor IV
14 July 1989: On this day, during his tour of the Far East, Hazrat Khalifatul Masih IVrh was in Australia and inaugurated the Baitul Huda Mosque in Sydney by delivering his Friday sermon there. (Khutbat-e-Tahir, Vol. 8, pp. 475-483)
16 July 1974: On this day, some members of the Ahmadiyya Muslim Jamaat who were returning to Rabwah, Pakistan, after visiting fellow believers imprisoned for their faith in Sargodha, were ambushed and shot at at the Sargodha railway station. Several were seriously wounded in this attack. An eyewitness account of this harrowing event can be found in volume 3 of Silsila Ahmadiyya, pages 332 to 336.
15 July
15 July 1924: Hazrat Musleh-e-Maudra embarked on his tour of Europe from Bombay Port by boarding a ship. On this occasion, Huzoorra sent a message via telegram to members of the Jamaat, which was full of love and affection.
16 July 1989: On this day, in Chak Sikandar, located in the District of Gujrat (now Mandi Bahauddin) in Punjab, Pakistan, three Ahmadis were tragically martyred: Nazir Ahmad Saqi Sahib, Rafiq Ahmad Saqib Sahib and a ten-year-old girl named Nabila. Additionally, over 100 houses belonging to Ahmadis were set on fire by violent rioters. (Silsila Ahmadiyya, Vol. 4, p. 858)
Addressing the Jamaat, Huzoorra said:
“You do not know; in fact, you cannot even fathom the love I have for you [the Jamaat] […] In life and death, I am yours.”
17 July 1952: On this day, owing to the ongoing troubles of law and order for Ahmadi Muslims in the country, a delegation from the Jamaat had a detailed meeting with the Prime Minister of Pakistan, Khawaja Nazimuddin, in Karachi (the then capital city of Pakistan) to brief him about the Ahmadiyya concerns. (Tarikh-e-Ahmadiyyat, Vol. 14, p. 274)
Huzoor
Huzoor
overly harsh or rigid, recommending a soft and inviting approach and counselling against frustration.
The General Secretary was asked by Huzooraa whether the jamaats mentioned in reports were genuinely active or only active on paper. The secretary affirmed their actual activity and noted that all jamaats submit their reports. Huzooraa enquired if comments were provided on these reports. The secretary confirmed this and mentioned the use of software for responses. Huzooraa cautioned against relying solely on automated answers, stressing the importance of visiting the jamaats to observe their work first-hand.
The Secretary for Rishta Nata was advised that a misconception had arisen, suggesting that murabbis or missionaries do not need marriage counselling. Huzooraa corrected this notion, emphasising that counselling should indeed be arranged for them as well. This point was reiterated by Huzooraa later in the meeting.
Regarding the Department for San’ato-Tijarat, the secretary reported on a survey of unemployed individuals and the department’s plans to assist them. Huzooraa instructed him to work towards involving more Ahmadis in trade and business.
The Secretary for Jaidad was asked how many purpose-built mosques had been constructed in the past decade, to which he replied that there had been six.
Addressing the Secretary for Waqfe-Arzi and Taleem-ul-Quran, Huzooraa enquired about participation in the waqfe-arzi scheme. The secretary reported a total of 463 participants over the last three years. Huzooraa observed that this figure was less than one-fifth of the approximately 2500 amila members at all levels across the UK. Huzooraa stated that the participation should begin with these office-bearers, setting a minimum target of 2500. Regarding Taleem-ul-Quran, the secretary mentioned that the ITQA (International Taleem-ul-
Quran Academy) has around 3000 students globally. Huzooraa instructed him to also conduct a survey to determine how many members have their children learning the nazirah (reading) of the Holy Quran from non-Ahmadi tutors. Huzooraa noted that he had previously told missionaries they should also teach the Holy Quran and that they should be incorporated into the department’s team alongside its existing members.
When the regional presidents introduced themselves, Huzooraa instructed the Regional Amir of Baitul Futuh to conduct a detailed survey of the local members’ circumstances – identifying who is employed (and in what type of work), who is unemployed and who is studying. Such data, Huzooraa explained, would enable the Jamaat to judge how many members are free to attend Jumuah prayers at the Baitul Futuh Mosque and to plan ways of improving attendance. The same exercise is to be carried out at all other salat centres. To a newly-appointed Regional Amir, Huzooraa instructed him to make a thorough assessment of his region.
The Secretary for Waqf-e-Jadid reported that, by the grace of Allah, participation in the scheme was increasing annually. Huzooraa remarked that Lajna Imaillah are often more efficient in this regard than the men.
Conversely, the Secretary for Tahrik-eJadid was informed that they were lagging behind and that the winners from the previous year were significantly ahead.
Speaking to a Naib Amir about the establishment of a research institute by Jamaat UK last year, Huzooraa commented that “institute” is a significant term that necessitates a substantial amount of work to justify its name.
The Secretary for Tabligh reported that they had met their previous year’s bai‘at target of new converts. He added that these converts came from diverse ethnic
backgrounds and were mostly highly educated. Huzooraa set the objective that every da’i ilallah should aim to secure at least one bai‘at
The Secretary for Ishaat noted a steady increase in book sales and mentioned that they were also providing links and bookmarks for online and audio versions to broaden access. Huzooraa enquired about the new print of the Holy Quran. The secretary confirmed that the previous print run had sold out and a new consignment of the large-print edition had arrived, along with a new printing of Yassarna-l-Quran
Huzooraa asked the Secretary for Umure-Ammah how many people the department had assisted in finding employment or with their businesses. The secretary replied that a dozen job links had been circulated to jamaats. When asked about the outcome, he explained that obtaining complete data was difficult. Huzooraa instructed him to activate the local secretaries to gather information more effectively.
To the Internal Auditor, Huzooraa smiled and remarked that it was his duty to give the Secretary Maal and the Amir Sahib a “tough time”. Huzooraa also gave instructions for a separate Procurement Committee to be established.
The Officer for Jalsa Salana was asked about preparations for the upcoming Jalsa Salana UK 2025. He reported that progress was good and that practical, on-site work was set to begin officially from the following Monday. The Secretary for Sami-o-Basari also confirmed that all preparations for the Jalsa Salana’s sound systems were proceeding well and conveyed the greetings of his team.
Huzooraa gave detailed guidance to the new Secretary for Waqf-e-Nau. He was instructed to collect comprehensive data on all members of the scheme: the total number, how many are employed, how many work for the Jamaat and how many are students, etc. He was to ensure the Waqfe-Nau syllabus is distributed and to assess
how many have studied it. The department should also evaluate the level of cooperation from parents and identify which local Waqf-e-Nau secretaries are supportive and which are inactive, so the latter may be replaced. Huzooraa emphasised the need to devise methods for their tarbiyat, to connect them with Allah and to draw their attention towards studying the Holy Quran and Jamaat literature in addition to their syllabus. Huzooraa noted that the syllabus only extends to the age of 21 and that the department must consider what to prescribe for those who are older.
For the Secretary for New Converts, Huzooraa reiterated that missionaries are responsible for taking their classes. The secretary was told to verify this is being done and to seek assistance from the Missionaryin-Charge if it is not.
Regarding the institution of Wasiyyat, Huzooraa stated that its purpose is not limited to collecting funds; the Tarbiyat Department must also see to the moral and spiritual training of the musis. He further instructed the Secretary for Wasaya that applications should not be delayed and must be processed within a maximum of six months. If there is a delay from the Markaz, a reminder should be sent to the relevant central department, with a copy forwarded to the Wakalat Maal.
Huzooraa also instructed the Secretary for Zara’at to focus on farming vegetables and other produce at Hadeeqatul Mahdi in larger quantities.
One secretary, when asked for specific figures, admitted he did not have them with him. Huzooraa smiled and queried why, in that case, he had come to the meeting.
At the conclusion of the meeting, Amir Sahib UK requested permission for a group photograph, which Huzooraa graciously granted. Following the photograph, Huzooraa took his leave.
(Summary prepared by Al Hakam)
this difficult hour. This was a time of perilous trial. When a similar time dawned upon the Messiahas, his disciples abandoned him and fled, and one of them even stood before him and cursed him. But each and every one of the noble companions of the Holy Prophetsa demonstrated complete loyalty. Therefore, Hazrat Abu Bakr Siddiqra stood by the Holy Prophetsa and gave him full support, and when they reached a cave known as the Cave of Thaur, they both took refuge in the cave. The evil disbelievers who had conspired to harm the Holy Prophetsa were led to this cave in their search. Hazrat Abu Bakr Siddiqra submitted to the Holy Prophetsa: ‘Now, these people are upon us, and if any one of them looks down even slightly, they will be able to see us, and we shall be apprehended.’ At that time, the Holy Prophetsa said:
Meaning, do not fear in the least, for Allah the Exalted is with us. Reflect on these words. The Holy Prophet, peace and blessings of Allah be upon him, joins Hazrat Abu Bakr Siddiqra with himself and states:
Verily, Allah is with us.
The Arabic words ma’ana refer to both of them, i.e. ‘with you and I.’ Allah the Exalted placed the Holy Prophet, peace and blessings of Allah be upon him, on one side and Hazrat Abu Bakr Siddiqra on the other. At that time, both of them were in a state of trial. For it was at this point in time when the foundation of Islam was either going to be secured or brought to an end.
The enemy stood at the mouth of the cave and various opinions were being voiced. Some said that the cave ought to be searched because the footprints end ed at the cave, while others pointed out that it was impossible for a person to pass through here and enter the cave as a spider had woven a web at the mouth of the cave and a dove had laid its eggs. These discussions could be heard from within the cave and the Holy Prophetsa could also hear them clearly. In this state of af- fairs, the enemy had come to kill them both and had set out with immense vigour to complete their task, but just observe the remarkable courage of the Holy Prophetsa, who says to his true friend:
Grieve not, for Allah is with us.
These words evidently demonstrate that the Holy Prophetsa said the aforementioned phrase with his tongue, because such words could only be expressed with a voice and not through sign language. The enemy stood outside consulting amongst themselves, and inside the cave, both servant and master are also engaged in discourse. The Holy Prophetsa had no concern that the enemy would hear his voice and this is proof of his remarkable faith and his insight into Allah the Exalted. It demonstrates that he had full trust in the promises of God Almighty. This one example alone is enough to show the bravery of the Holy Prophet, peace and blessings of Allah be upon him. In addition to the account just mentioned, there is another incident that bears testimony to the bravery of Abu Bakr Siddiqra as well.
(Malfuzat [English], Vol. 2, pp. 91-92) Continued
Significance of interfaith dialogue in modern society
God’s guidance has never been confined to a single nation or age; He has raised His Messengers among all peoples, across every language and culture, in order to invite humankind to the worship of the One, True God. Allah says:
“And there is no people to whom a Warner has not been sent.” (Surah Fatir, Ch.35: V. 25)
He also states:
“And We did raise among every people a Messenger, preaching: Worship Allah and shun the Evil One.” (Surah al-Nahl, Ch.16: V. 37)
If this shared spiritual pedigree were recognised and respected today, the world could be spared much of the bloodshed wrongly waged “in the name of religion”. Interfaith dialogue, therefore, emerges as both an ethical duty and a practical necessity. Against this backdrop, we turn first to the prophetic fraternity itself.
A universal college of Prophets
The Holy Prophet Muhammadsa described the Prophets as follows:
This hadith underlines a natural solidarity between faiths that springs from a single Divine Source. Recognising this kinship is the first step toward mutual respect and sets the stage for examining our contemporary reality.
Contemporary relevance
Sectarian rhetoric continues to fuel conflicts across the world. Political, historical and economic factors undeniably intertwine, yet religious symbolism often amplifies tensions. Such tragedies remind believers that silence is no longer an option; proactive, principled dialogue is required to reclaim religion as a force for reconciliation rather than discord. To guide that dialogue, the Holy Quran provides an enduring blueprint.
Quranic blueprint for dialogue
The Holy Quran offers an effective methodology:
Some of the efforts by the Ahmadiyya Muslim Jamaat Message of Peace (1908): In British India, Hazrat Mirza Ghulam Ahmad, the Promised Messiahas, proposed a pact whereby Hindus would respect and honour the Holy Prophet of Islam, peace be upon him, and would look upon him as a true Messenger of God, even as he and his followers believed in Rama and Krishna as God’s elect. (Five-Volume Commentary, Vol. 2, p. 514)
Parliament of World Religions (Lahore, 1896): When Swami Sadhu Shugan Chandar convened the second religious conference, the Promised Messiahas delegated Hazrat Maulvi Abdul Karim Sialkotira to present his celebrated paper. Its publication convinced many readers of Islam’s vitality and compassion – an early vindication of the power of scholarly, courteous dialogue. (“Conference of Great Religions (Jalsa Azam Mazahib)”, www.ahmadipedia.org) These precedents rest on the inviolable principle of freedom of conscience, to which we now turn.
Freedom of conscience
Coercion is antithetical to genuine faith:
“There should be no compulsion in religion. Surely, right has become distinct from wrong.” (Surah Al-Baqarah Ch.2: V.257) This verse guarantees freedom of religion. Tolerance, however, does not mean moral relativism: Muslims are still enjoined to present the truth of Islam with hikmah (wisdom) and maw‘izah hasanah (gentle exhortation), trusting that hearts are ultimately guided by God. Safeguarding freedom must therefore be paired with practical initiatives that translate dialogue into shared benefit.
Towards a practical programme
1. Local dialogue circles: Establish neighbourhood panels where representatives of different faiths meet quarterly to address social concerns – e.g., food poverty, youth violence.
2. Shared service projects: Joint blood-donation drives or environmental clean-ups build camaraderie beyond theological debate.
3. Model mosques & churches: Open-day programmes, guided tours and Q-and-A sessions foster understanding and dispel misconceptions.
“Both in this world and in the hereafter, I am the nearest of all the people to Jesus, the son of Mary. The Prophets are paternal brothers; their mothers are different, but their religion is one.” (Sahih al-Bukhari, Kitab ahadithi l-’anbiya’, Hadith 3443)
“Say, ‘O People of the book, come to a word equal between us and you- that we worship none but Allah, and that we associate no partner with Him, and that some of us take not others for Lords beside Allah.” (Surah al-Imran Ch.3: V.65)
The expression kalimatin sawāʾ – “a word equal” – urges believers to seek common doctrinal ground as the starting point for cooperation. It neither demands theological compromise nor sanctions polemics; instead, it invites honest engagement rooted in the shared principle of divine Unity. History shows how Muslims have attempted to implement this guidance, with the Ahmadiyya Muslim Jamaat often at the forefront of such efforts.
4. Scholarly exchange: Seminars between seminaries encourage academic, evidence-based discussion rather than sensational sound-bites. Such initiatives, rooted in scriptural mandate and prophetic example, point toward a clear destination.
Conclusion
Interfaith dialogue is not an optional courtesy but a Quranic duty and humanitarian necessity. By returning to the Prophetic ideal of mutual honour and by implementing concrete initiatives at the grassroots level, believers can transform religious diversity from a pretext for conflict into a catalyst for collective progress. May Allah make us instruments of that peace. Amin
Beyond doctrine: How salvation is shaped by Divine mercy and genuine sincerity
Iftekhar Ahmed Ahmadiyya Archive & Research Centre
Following an earlier article on the path from reasoned belief to Divine certainty through striving, we now consider the principles of Divine judgement. How does Allah Almighty, the All-Knowing and Just, weigh human belief and disbelief? What is the significance of sincerity, honest intent and capacity compared to doctrinal correctness?
This article examines these questions using the Holy Quran and guidance from the Promised Messiahas and his Caliphs. It looks at the link between heartfelt conviction, the establishment of conclusive Divine proof (itmam al-hujja) and accountability before God. Is salvation solely based on correct doctrine or are the integrity and honest effort of the seeker primary factors in Divine assessment?
The Islamic view, especially within the Ahmadiyya Muslim Jamaat, centres judgement on God’s perfect insight into the heart. We will examine the status of those who sincerely strive but may not reach established truths, contrasted with the wrong of hypocrisy. Disbelief (kufr) is not always viewed as definite damnation, but as a state judged finally by Divine mercy. The aim is to show how Islam upholds both the pursuit of truth and the centrality of good faith, affirming God’s grace in judging His creation.
Sincerity: The foundation of Divine assessment
A fundamental aspect of Divine justice is that Allah Almighty primarily assesses the inner condition of hearts – sincerity, honesty and good faith – rather than just outward correctness of beliefs and actions. This internal reality is the basis for reward and punishment.
Hazrat Khalifatul Masih IIra was asked about those holding incorrect beliefs, but do so honestly. He replied, shifting the focus to inner integrity:
“Question: In your opinion, will Allah Almighty punish those people who hold incorrect religious ideas or beliefs, but do so honestly?
“Answer: In my opinion, the principle of punishment and reward is based on honesty and sincerity or good faith, not on the correctness of the belief.” (Tahqiqati adalat mein Hazrat Imam Jamaat Ahmadiyya ka bayan, Anwar-ul-Ulum, Vol. 24, p. 362)
This clarifies the principle: reward and punishment depend on honesty and good faith, not correct belief. The earnestness of the seeker matters greatly.
This principle extends to actions. Accountability depends on personal
belief and intent. Hazrat Khalifatul Masih IIra explained:
“There is no doubt that a person who deems a good act to be against the sharia, but performs it anyway, will still be considered sinful, even if the act itself is intrinsically good. This is because he performed it believing it to be a sin and thus resolved to act in opposition to God Almighty.” (Hazrat Masih-e-Maudas ke karname, Anwar-ulUlum, Vol. 10, p. 188)
Therefore, one is held responsible for acting against what one sincerely believes to be God’s will, even if that belief is mistaken. A good act becomes wrong if one firmly believes it wrong. This applies to beliefs too, centring judgement on the individual’s sincere perception of truth.
Accountability: Conclusive proof and capacity
While sincerity is essential, accountability for rejecting truth arises only when proof is conclusively established (itmam al-hujja) in a way accessible to the God-given capacity of the individual. The perfect justice of Allah means that He does not hold accountable those for whom conviction was unclear or beyond their reach.
Hazrat Khalifatul Masih Vaa explained this requirement, linking it to the fundamental Islamic principle that God holds no one accountable beyond their personal capacity:
“[I]f the argument has not been conclusively established (itmam al-hujja) for someone, and because Allah the Exalted does not hold anyone accountable (mukallaf) for anything beyond their capacity, therefore, that person for whom the argument has not been conclusively established will not be held accountable (qabil-e-mu’akhadha).” (Friday Sermon, 29 May 2009; Khutbat-eMasroor, Vol. 7, p. 247)
This principle – God “does not hold anyone accountable (mukallaf) for anything beyond their capacity” – comes directly from the Holy Quran. The Promised Messiahas cited this verse when explaining the difference between the outward sharia designation of disbelief (kufr) and the final judgement of God, which rests on sufficient proof relative to individual means:
“[O]ne to whom sufficient evidence has not been furnished in the estimation of God, and who is a disbeliever and a denier – and even if the sharia (based as it is upon what is overt) calls them a kafir, and we, too, in our subservience to the sharia, call them a kafir – he will not be deemed culpable in the estimation of God in the context of the verse:
[Allah burdens not any soul beyond its
capacity (Surah al-Baqarah, Ch.2: V.287)]”. (Haqiqatul-Wahi [English], pp. 223-224)
Accountability thus relates to capacity, meaning the standard varies. People are called to account according to their intelligence. The Promised Messiahas noted different expectations:
“If it is asked, what about the salvation of those who had no access to a revealed book. The answer is, if they are totally uncivilized and deprived of human intelligence, they will not be called to account in any way [...]. But those who possess some degree of intelligence and awareness will be called to account according to the degree of their intelligence.” (Barahin-e-Ahmadiyya [English], pt. 3, p. 105)
Divine justice, in applying this principle of capacity, considers the various complex factors that can influence human action beyond simple volition. Hazrat Khalifatul Masih IIra highlighted several such factors:
“(1) There is no doubt that good and bad influences are received through inheritance. (2) There is also no doubt that specific habits arise from food, drink and climate – as is apparent from the habits of different nations […]. Such national characteristics indicate that food, drink and climate play a role in habits. For concerning these specific actions, it cannot be said that all people there adopt particular faults or virtues solely by their own choice. (3) There is also no doubt that upbringing and belief have a specific effect on a person […]. (4) There is also no doubt that the circumstances prevailing at the time a person undertakes an action too have a specific effect on them. […] In short, there are many factors that influence human actions.” (Hazrat Masih-e-Maudas ke karname, ibid., p. 184)
Recognising these potential constraints, the definition of culpable action becomes significant. Based on the teachings of the Promised Messiahas, Hazrat Khalifatul Masih IIra clarified that accountability is tied to knowing and wilful action:
“[S]in is that act which is done knowingly and wilfully. That which is not done knowingly and wilfully, but rather results from compulsion, is not sin to the extent that compulsion exists. [...] On this basis, he [the Promised Messiahas] stated that if a person cannot avoid sin resulting from inheritance, it is not sin. If a person cannot avoid sin resulting from habit, it is not sin. If the effect of teaching and upbringing upon them is such that it is naturally impossible for them to avoid sin, then it is not sin. If natural weaknesses are such that they cannot overcome them no matter what they do, then it is not sin. If there is a constraint to the extent that a person cannot overcome it, it is not sin. [...] And to the extent that a
person is compelled (majbur), to that extent they must be considered excused (ma‘dhur) and innocent”. (Ibid., pp. 184-185)
This directly explains how the principle of capacity functions in judgement: God’s perfect knowledge encompasses the degree to which factors like those mentioned – inheritance, environment, ingrained habits, upbringing, beliefs, weaknesses or circumstances – might create a state of compulsion or impose a constraint that renders an individual unable to comply or accept truth knowingly, even if external proof exists. Where such genuine compulsion negates volition, accountability is lifted to that specific extent.
Someone sincerely searching for truth but not finding it, perhaps due to limited capacity or circumstance preventing the hujja, receives Divine consideration. The Promised Messiahas said of such a person:
“Should there be such a person who could not arrive at the truth of Islam, despite complete good faith and despite every effort such as he puts forth in seeking the world, his matter rests with God”. (Haqiqatul-Wahi [English], pp. 217-218)
Deciding if sufficient proof was furnished for any soul rests solely with God. Rejecting truth after established proof is serious, but only He knows when this point is reached. This calls for humility in judging others and affirms the perfect justice of God.
The role of Prophets in establishing Divine proof
Since accountability rests on sufficient proof according to capacity, how is definitive proof usually given? The path of faith begins with reasoned assessment, but deep certainty often surpasses unaided intellect. Islamic teaching, stressed by the Promised Messiahas, holds that the most conclusive evidence for God and His will comes via Divine revelation and His chosen Prophets.
Observing the cosmos or philosophical thought may suggest the existence of a Creator but might not yield the undeniable conviction needed for full Divine proof (hujja). The Promised Messiahas distinguished between the tentative findings of reason and prophetic certainty:
“An astronomer cannot provide credible proof of the existence of God Almighty by merely reflecting upon celestial objects etc., or the solar system. Certainly, a possibility can arise that God should exist. The assertion that there is a God and He definitely exists
In this connection the Quran emphasises the doctrine of weighing and balancing of actions. It teaches that the preponderance of good actions in a man’s life is proof of sincere effort on his part to attain salvation and that a person who dies while making a sincere effort […] is like a soldier who is killed before victory is achieved.
has always been proven by the very tenets put forth by the Prophets. If people like myself did not appear in this world, then there would never ever be any factual and conclusive means of the proof of God in the world.
“At the most, should someone be of a just mindset and possessed of a noble character, then the only conclusion that can be deduced from the absolute perfection, the inviolable design, the solar system, etc. is that there ought to be a God. Other than that, the fact that God actually exists and He is the Master, Possessor and Sovereign of the universe cannot be possible without those who reveal God, having [themselves] come from God. Those people are the ones who enable the witnessing and by presenting fresh and invigorating Signs, it is as if they are ‘revealing’ God.” (Malfuzat [English], Vol. 10, pp. 455-456)
This shows that reason might deduce God ought to exist, but Prophets, with “fresh and invigorating Signs” from God, allow witnessing the reality that God actually exists. They bridge intellectual possibility and experiential certainty, establishing the hujja for accountability.
This suggests that without exposure to compelling prophetic evidence, God may not consider someone fully accountable for rejecting the truth.
Rejecting a prophet after awareness of their claim and signs, which, as per God’s assessment, have been adequately presented, is grave. It means rejecting God’s chosen way of giving conclusive proof. The seriousness was noted by the Promised Messiahas:
“He who has heard the call of the Holy Prophet, may peace and blessings of Allah be upon him, and has become aware of his advent and who, in the estimation of God, has been furnished with sufficient evidence regarding the Prophethood of the Holy Prophet, may peace and blessings of Allah be upon him, and dies as a disbeliever, he would be condemned to eternal Hell.
“The knowledge whether sufficient evidence has been furnished lies with God Almighty alone.” (Haqiqatul-Wahi [English], p. 222)
This highlights the function of Prophets
denial, particularly within the Ahmadiyya Muslim Jamaat. The Ahmadi Muslim definition of kafir differs from the common understanding and affects views on Divine mercy and salvation. Hazrat Khalifatul Masih IIra noted this difference:
established Divine proof (itmam al-hujja).
Hazrat Khalifatul Masih IIra stated that both Paradise and Hell have prerequisites:
in Divine guidance and accountability, serving as primary channels for God to manifest His truth clearly.
Sincere error vs. hypocrisy: A clear distinction
The emphasis on sincerity and established proof (itmam al-hujja) shows that one genuinely unable to recognise truth, despite effort or due to circumstance, differs before God from one who knowingly rejects or pretends acceptance. Rejecting what one sincerely believes to be false, especially lacking sufficient evidence, in God’s view, rather than from stubbornness, is not the worst state.
Islamic teachings sharply distinguish sincere, perhaps mistaken, conviction from hypocrisy. Far worse is outwardly professing belief while inwardly holding it false. This deliberate division between inner reality and outward claim, a conscious deception, is strongly condemned in the Holy Quran:
“The hypocrites shall surely be in the lowest depths of the Fire; and thou shalt find no helper for them.” (Surah an-Nisa, Ch.4: V.146)
The gravity of hypocrisy stems from its inherent dishonesty. Unlike sincere disbelief, which may stem from limitations, lack of exposure or a failed search, hypocrisy involves knowing betrayal – presenting a false front, often for gain or due to pressure, while the heart doubts or rejects. It corrupts the integrity of the soul.
This contrast reinforces the importance of the inner state. Sincere error may find Divine mercy based on capacity and lack of proof, but the deliberate duplicity of the hypocrite incurs severe Divine displeasure because it involves consciously rejecting and hiding the truth that is known or suspected within.
The meaning of kufr in Ahmadi Muslim thought
The points about sincerity, capacity and Divine proof (itmam al-hujja) lead to clarifying the term kufr, i.e. disbelief or
“Besides, there is also a significant difference between us and them [i.e., Ahmadi Muslims and non-Ahmadi Muslims] in the very definition of kufr. These people [i.e., non-Ahmadi Muslims] understand kufr to mean the [outright] denial of Islam, whereas we do not ascribe this meaning to it, nor do we define kufr in this way. We believe that once Islam is found [in a person] to a certain extent, they can be considered deserving of being called a Muslim. However, when they fall even below this standard, although they might still be called a Muslim, they cannot be considered a perfect or complete (kamil) Muslim. This is the definition we give of kufr and Islam. And based on this definition, we never claim that every kafir is destined for eternal Hell. We do not even consider Jews and Christians to be kafir in that sense [i.e., automatically hell-bound].” (Friday Sermon, 26 April 1935; Khutbat-eMahmud, Vol. 16, pp. 287-288)
This frames kufr not always as absolute rejection leading to damnation, but often as imperfection or falling short of the full Islamic ideal. It implies degrees of faith, not a strict binary. So, being termed kafir in this sense does not preclude salvation through God’s grace, especially if rejection was not based on deliberate stubbornness.
This contrasts with views that calling someone kafir implies consignment to Hell. Hazrat Khalifatul Masih IIra explained further, discussing non-Ahmadi views:
“When non-Ahmadi scholars call us non-believer or infidel (kafir), they also mean by it that we are destined for Hell (jahannami). However, we hold the belief that Hell is for those people who deny truths knowingly and out of malicious mischief (didah danistah shararat). Reciting the declaration of faith certainly brings a person much closer to the truth. Even someone who denies the Prophets and the Books, if their denial is based on sincerity (diyanatdari) and God’s proof (hujja) has not been established upon them, then according to us, such a person is deserving of mercy. And according to the Islamic ideology we have described earlier, this is the resulting conclusion.” (Ma’asla wahi-onubuwwat ke muta‘allaq Islami nazariyya, Anwar-ul-Ulum, Vol. 23, p. 351)
The key factor for culpability towards Hell is denying truth “knowingly and out of malicious mischief (didah danistah shararat)”. This aligns with the emphasis on sincerity and established proof (hujja). Without knowledge and malicious intent, even denial does not automatically close the doors to Divine mercy. This view sees kufr through the lens of Divine justice, assessing the heart’s true state and circumstances.
Salvation and accountability: Beyond labels
This view of kufr, focusing on deliberate denial, leads to a wider concept of salvation. Entering Paradise or Hell is not automatic based on declarations alone; it involves faith, deeds, sincerity, circumstance and
“Paradise is not merely the result of verbal affirmation. Paradise is attained as a result of fulfilling many responsibilities. Similarly, Hell is not merely the result of verbal denial. Rather, there are many conditions for becoming subject to Hell. No person can go to Hell unless the argument has been conclusively established (itmam al-hujja) against them, even if they deny the greatest of truths.” (Ahmadiyyat ka paigham, Anwar-ul-Ulum, Vol. 20, p. 569)
The conclusive establishment of the argument (itmam al-hujja) shows the depth of Divine justice; accountability follows clarity. Islamic tradition confirms that the mercy of God ensures fairness even for those unable to receive the message. Hazrat Khalifatul Masih IIra mentioned:
“The Holy Prophet Muhammadsa himself states that those who die in childhood, or those who live on high mountains, or [...] jungles, or those who are so old that their understanding has failed, or the insane […] – these people will not be held accountable. Rather, God Almighty will raise a prophet again for these people on the Day of Judgement, […]. Then, whoever the argument is established against will go to Hell, and whoever accepts guidance will go to Paradise.” (Ibid.)
This illustrates extended Divine fairness, ensuring hujja is established suitably. Outward religious identity is not a final guarantee. Hazrat Khalifatul Masih IIra explained:
“Otherwise, it is entirely possible that a person may die in a state of kufr, yet God Almighty, owing to some goodness in them, admits them into Paradise, reasoning that they did not know the true religion [...] Conversely, it is entirely possible that a person seemingly within the fold of Islam might be cast into Hell by God Almighty as punishment for not acting upon the religious teachings.” (Khutbat-e-Mahmud, ibid., p. 288)
Ultimately, distributing mercy is God’s decision. Forgiveness remains possible even when culpability seems established by human standards. Hazrat Khalifatul Masih IIra affirmed God’s absolute authority:
“[E]ven such a person can be forgiven if God Almighty so wills. The distribution of His mercy is not in our hands. […] God Almighty is our Master, […]. If His wisdom, His knowledge, and His mercy wish to forgive even such a person whose forgiveness seems impossible according to normal circumstances, then who are we to restrain His hand […]?” (Ahmadiyyat ka paigham, ibid.)
This broad view opposes rigid judgements and confirms that the final assessment rests solely with the AllKnowing, Most Merciful God, Who sees beyond human perception.
The ultimate scope of Divine mercy and reformation
The Islamic view of Divine justice and mercy, as explained within the Ahmadiyya Muslim Jamaat, offers a hopeful outlook on humanity’s final destiny. While accountability for knowingly rejecting the truth is real and serious, the overall picture is that Divine grace ultimately covers all.
Hell is conceived not as endless punishment itself, but as a necessary, perhaps painful, purification for those needing it.
Hazrat Khalifatul Masih IIra expressed this vision, pointing to the inherent purpose of humanity:
“Islam, on the other hand, teaches that every human being has been created with the purpose that he or she will ultimately attain perfect salvation. The most rabid disbeliever and wrongdoer after being subjected to certain kinds of reformatory treatment, one of which is the torment of Hell, would ultimately attain salvation and would enter Paradise.” (Introduction to the Study of the Holy Quran, p. 279)
This presents universal salvation as the eventual aim of God. The path may involve correction, like the spiritual pain of Hell, but the Merciful Creator’s intended destination is His nearness in Paradise.
Central is the weighing and balancing of actions. Effort and sincerity, even amid imperfection, weigh significantly. Death during sincere effort does not negate its value. Hazrat Khalifatul Masih IIra used an analogy:
“In this connection the Quran emphasises the doctrine of weighing and
balancing of actions. It teaches that the preponderance of good actions in a man’s life is proof of sincere effort on his part to attain salvation and that a person who dies while making a sincere effort […] is like a soldier who is killed before victory is achieved. […] If such a person dies in the middle of this struggle, he becomes deserving of the Grace and Mercy of God and not of His wrath and punishment. No nation has ever condemned its warriors for being killed before victory was achieved.” (Ibid.)
Sincere striving (mujahada) is valued; early death does not disqualify one from Grace. Accountability exists for rejecting truth after the argument is established (itmam al-hujja) in God’s view, but it operates within a larger framework aiming at reformation and salvation. Even those deemed responsible will face correction meant to purify, not endless punishment without aim. This hopeful view shows God’s boundless mercy, ultimately seeking to bring creation back to Him.
Conclusion: Striving with sincerity and hope
Building on a previous article about belief, this analysis has explored the principles
of Divine judgement, linking objective truth and personal conviction. The Islamic viewpoint, shown via the Holy Quran and explanations from the Promised Messiahas and his Caliphs, reveals Divine assessment based on perfect justice and boundless mercy, carefully weighing the sincerity and capacity of each soul.
The path towards God is judged fundamentally by inner honesty, not just correct beliefs or outward actions. Sincere intention is primary. Honest error from genuine effort, falling short due to personal limitations, challenging circumstances or because conclusive proof (itmam alhujja) was never established, does not automatically incur Divine displeasure.
Accountability depends on clear Divine evidence established according to individual ability. Only Allah Almighty knows if this point is met, urging humility in judging the fate of others. While the sharia guides on observables, the judgement of God sees the unseen. Certainty often requires the “fresh and invigorating Signs” of Prophets; rejecting them after clear presentation is serious, as it turns from the chosen revelation method of God.
This contrasts sincere non-acceptance
100 years ago...
Acceptance of Islam Ahmadiyyat in Mauritius
(1925)
Muhammad Ihsan Siddiqi
Secretary Mauritius Jamaat (1925)
Growing acceptance of Islam Ahmadiyyat
By the grace of Allah the Almighty, the earlier hostility and social withdrawal of non-Ahmadis from the Ahmadiyya Community in Mauritius has significantly diminished. Since February 1925, I have been undertaking a preaching tour of the rural areas of Mauritius. People attend my sermons and listen with keen interest.
Preaching Islam in Mauritian villages
In April 1925, I visited the coastal area of (باقع) in Mauritius as part of my tabligh tour. There, a local landowner, whom I had known previously, encouraged all the Muslims of his village to gather at his house after Maghrib prayer to listen to a lecture on the Holy Quran. As a result, many people came to his home at the time of Maghrib and joined me in the congregational prayer. After dinner, we offered the Isha prayer and commenced the lecture, in which I highlighted the many virtues and attributes of Islam. The house was filled with men, and one room was occupied by women.
The people of this village had requested their local mullah, who resided in a
neighbouring village, to visit them twice a week and teach them about prayer and other Islamic obligations for a remuneration of 15 rupees per week, but the request was declined. Currently, one of our brothers, Dil Muhammad, provides them with daily lessons on the fundamental teachings of Islam.
Opposition and a landowner’s bold defence of Ahmadi missionaries
In response, the local clerics began to object, questioning why the villagers were allowing Ahmadis – whom they declared to be kafirs [disbelievers] – into their homes and listening to the Holy Quran from them. To this, the same landowner replied:
“So, those who walk to our homes without any expectation of payment and teach us the pure Word of God – the Holy Quran – and the commandments of prayer and fasting are disbelievers, while those who neither offer prayers nor fast themselves and charge money without teaching us anything are Muslims? Prove from the Holy Quran that Ahmadis are disbelievers!”
At this, the clerics were left speechless. In May 1925, respected Sufi Ghulam Muhammad Sahib also visited this area and delivered a speech at the home of the same landowner for three to four hours. A large
with the grave wrong of hypocrisy –deliberately hiding disbelief behind faith, earning severe condemnation. It also shapes the view of the Ahmadiyya Muslim Jamaat on kufr, distinguishing technical terms from damnation pronouncements, seeing the potential corrective role of Hell within a Divine plan for universal salvation.
The Islamic vision affirms the overarching grace of God. While believers must strive for truth and follow commands, the final assessment is by a Merciful Lord judging based on sincere effort, capacity and given opportunities. Even accountability works within this mercy, aiming for purification and reconciliation.
The path of faith demands continuous searching, striving and reliance on Divine guidance. We must pursue truth diligently and sincerely, act on convictions with integrity yet stay mindful of our knowledge limits and the vast wisdom and mercy of God. It is undertaken with responsibility and deep hope in the ultimate justice and grace of our Creator. May Allah grant us the sincerity, perseverance and humility needed. Amin
number of people listened attentively and with great enthusiasm.
Aryas and Muslims
The Aryas are vigorously propagating their beliefs and attempting to ensnare uninformed and ignorant Muslims in their ideological web. However, prominent Muslims and their clerics appear entirely indifferent and show no concern whatsoever.
Weekly gatherings at Masjid Darus Salaam
By the grace and mercy of Allah the Almighty, a regular weekly gathering has been instituted at Masjid Darus Salaam, Rose Hill, Mauritius, to be held every Sunday from 2 to 4 pm. One such gathering was already held last Sunday on 7 June 1925.
The purpose of these gatherings is to present discourses that refute the doctrines of the Arya religion. Invitations to these gatherings are extended to all communities, including the Aryas themselves, and especially to non-Ahmadi Muslims so that they may become informed and equipped to counter the arguments of the Aryas.
Religious education at Rose Hill
By the grace and mercy of God, the Ahmadiyya Muslim School at Rose Hill, Mauritius, is functioning effectively. This school educates both Ahmadi and non-
Ahmadi boys and girls and even includes some Hindu boys. The curriculum focuses on teaching the Holy Quran and the Urdu language. The school has two additional branches: one located in Triolet and another in St. Pierre. At all three locations, boys and girls study the Holy Quran, both with and without translation. Many boys and girls have made significant progress in Urdu and have studied several parts of the Holy Quran with translation.
Promise for a purpose-built school building
I am personally engaged in teaching at the central school in Rose Hill four days a week. I also help the students memorise the Arabic wording of salat and its translation. Our esteemed friend, Brother Ahmad Sanjay Sahib, has made a promise that, upon the successful sale of his timber farm, he will finance the construction of a beautiful new building for the Ahmadiyya School in Rose Hill. May the Gracious Lord grant him success in this noble intention. Amin
All friends are requested to pray for our religious progress and for the continued success of our school, that the Gracious Lord may grant us success in every aspect of our spiritual endeavours. Amin
Wassalam, Seeker of your prayers, Muhammad Ihsan Siddiqi, Secretary of the Ahmadiyya Muslim Community, Mauritius.
(Translated by Al Hakam from the original Urdu, published in the 14 July 1925 issue of Al Fazl)
NEWS
3rd National Conference of World Religions held in Greece
Khalida Ahmad Greece
Jamaat-e-Ahmadiyya Greece held its 3rd National Conference of World Religions at Serfaio – City of Athens, on 22 May 2025, with the aim of promoting respectful dialogue, mutual understanding and tolerance among different faiths in Greece. The theme of this year’s conference was “Why Religion?”
After a recitation from the Holy Quran and a video introduction of the Jamaat, the opening speech was delivered by Mushtaq Ahmed Sahib, Vice National President of Jamaat Greece.
Distinguished speakers this year included the Chairwoman of the Assembly of Baha’is in Greece, the President of the ISCKON Community in Greece, the Archpriest of the Patriarchate of Alexandria & All
Annual picnic held by Majlis Ansarullah Belgium
Mohammad Arsalan Belgium Correspondent
Majlis Ansarullah Belgium held its annual picnic on 1 June 2025. Along with the ansar, khuddam and atfal were also invited to participate.
Africa, the Ambassador of the Vatican and representative of His Holiness Pope Leo XIV in Greece, the Representative of the Sikh Community of Athens, the Archbishop of the Catholics in Athens and Atta-Ul Naseer Sahib, National President of Jamaat Greece.
The discussion was moderated by Professor Dr Michalis Marioras, Professor of History of Religions, School of Theology, National & Kapodistrian University of Athens.
Mr Athanasios Chimonas, Vice Mayor of the Municipality of Athens, closed the event with his final remarks and a silent prayer was led by Atta-Ul Naseer Sahib.
The conference was attended by various religious, political and diplomatic officials and representatives of civil society.
An exhibition of the Holy Quran with over 40 translations and literature of the Jamaat was also displayed.
MKA Australia’s humanitarian mission to flood-stricken Taree
Naosheyrvaan Nasir
Mohtamim Ishaat, Majlis Khuddam-ulAhmadiyya Australia
The month of May 2025 has been quite the heartbreak for regional communities along the New South Wales coast and some inland regions. It has resulted in the deaths of five people. This natural disaster has been labelled as a 1-in-500-year event and the damage to property and livelihoods is estimated to be in the billions of dollars.
Majlis Khuddam-ul-Ahmadiyya Australia, in partnership with Humanity First Australia, contributed to the relief efforts underway in flood-affected communities. Majlis Khuddam-ulAhmadiyya Australia contributed everyday essentials and non-perishable food items and offered their services in cleaning up flood-affected homes and businesses.
On 25 May 2025, 18 khuddam from both regions, Muqami and New South Wales, left for Taree, a regional town a few hours’ drive north of Sydney. Taree was heavily affected by the floods and at some points, residents were entirely cut off and completely isolated. When khuddam arrived in Taree, the community were still scarred from the effects of the flood and some creeks and catchments and rivers were still quite full of floodwater. The local trade store, Bunnings Taree, had its carpark transformed into a hub of community services, with the Sikh community providing a free langar meal service in a specially kitted-out food truck and insurance companies with their representatives ready to assist in claiming funds.
Majlis Khuddam-ul-Ahmadiyya Australia started developing and maintaining relationships with the local council, the local Lions Club and the State Emergency Service (SES). It was on their advice of the ground conditions that the material and manpower support of Majlis Khuddam-ul-Ahmadiyya
Australia provided relief in different areas in and around Taree. Planning for this event started on 21 May after news reports began broadcasting aerial footage of the floodwaters and it became quite clear that Majlis Khuddam-ul-Ahmadiyya Australia must provide relief and assist in the recovery efforts. Majlis Khuddam-ul-Ahmadiyya, along with the partnership of Humanity First Australia, supported the community with everyday items and essentials. The Ahmadiyya Press and Media team were engaged, and press releases were sent out highlighting the upcoming humanitarian mission. The team also reached out to state and federal politicians to deliver this message.
Approximately 5,000 AUD of nonperishable food and everyday essentials were procured and donated. The distance travelled was over 680 km and the time travelled was four hours to Taree and then four hours back to Sydney. Overall, 350 volunteer hours were spent providing relief. Some examples of relief provided to business owners involved discarding waterlogged carpets, tearing down plasterboards and rinsing business supplies. For residents, relief was provided in the form of draining residual sludge and floodwater out of their homes and procuring extra everyday essentials from local supermarkets.
Khuddam reflected on the resilience of the local Taree community. There were many stories recounted by khuddam where one local would defer assistance from volunteers to their neighbours, claiming they needed it more. In the evening, khuddam were treated to tea and biscuits by the Sikh community volunteers running their langar food truck. The social atmosphere at the end of a long and adventurous day was abuzz with stories and laughter. In all the doom and gloom that khuddam encountered during the day, the resilience of the locals was a sight to behold.
During this picnic, friendly volleyball matches were held between various teams. A special session was organised in which some ansar expressed their taste for poetry and presented beautiful poems. The participants were given the opportunity to share faith-inspiring events from their lives with the audience, which increased their faith, connection with Allah and religious fervour.
A total of 141 people participated, including 107 ansar, 25 atfal and nine khuddam
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
13 June 2025
Muhammadsa: The great exemplar
After reciting the tashahhud, ta’awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said:
A few Fridays ago, I started discussing the Conquest of Mecca. Today, I will mention some further details in this regard. In relation to the cause of this expedition, it is stated that the Quraish broke their oath that was made at Hudaibiyah. They very haughtily said to the messenger of the Holy Prophetsa that we break our oath and declare war against the Holy Prophetsa. When the Holy Prophetsa came to know of this, he set out towards Mecca. The details of their breaking their oath are as follows.
When the Treaty of Hudaibiyah was made, one of the conditions was that any of the Arab tribes was allowed to enter a pact with either the Holy Prophetsa or with the Quraish. Subsequently, from among the Banu Bakr and Banu Khuza‘ah, who resided around the Haram [Sacred Sanctuary in Mecca], the Banu Khuza‘ah entered a pact with the Holy Prophetsa, whereas their rival tribe, the Banu Bakr, entered a pact with the Quraish. As such, both tribes kept themselves from fighting one another. (Fath al-Bari Sharh Sahih al-Bukhari, Vol. 7,, Aram Bagh, Karachi, p. 661; Bashmil, Fath Makkah, Nafees Academy, Karachi, pp. 90 and 111; Muhammad Azhar Farid, Ghazwat-o-Saraya, Faridiyah Publishers, Sahiwal, p. 445)
During the age of ignorance, the Banu Khuza‘ah and the Banu Bakr fought. During this, the Banu Bakr killed an individual from the Banu Khuza‘ah, and the Banu Khuza‘ah killed three men from the Banu Bakr within the boundaries of the Haram. The Banu Bakr and the Banu Khuza‘ah were in this state, that is, fighting each other, at the time of the advent of the Holy Prophetsa When he claimed prophethood, people turned their attention towards Islam. A new thing appeared before them, and they started talking about it and refrained from [attacking] each other. However, their anger
and rage remained hidden in their hearts. In Sha’ban 8 AH, after 22 months had passed since the Treaty of Hudaibiyah, an individual from the Banu Bakr recited Hajw, i.e., insulting couplets about the Holy Prophetsa. An individual from the Banu Khuza‘ah heard him recite [these couplets] and attacked him and split his head open. Due to this incident, a new fight broke out between the two tribes, who were already at odds with one another before. They had only stopped [fighting] temporarily. The individual from the Banu Bakr who recited these insulting couplets belonged to the family of the Banu Nafathah. When the young man from the Banu Khuza‘ah wounded this poet, the Banu Nafathah from among the Banu Bakr made a request to the Quraish to receive aid in the form of men and weapons against the Banu Khuza‘ah. The Quraish agreed to aid them, except Abu Sufyan. He was neither consulted nor did he know about this. According to one narration, he was consulted, but he refused to fight. However, despite this, the Quraish aided them in the form of weapons, horses and men. All of them attacked in secret so that the Banu Khuza‘ah could not defend themselves. The Banu Khuza‘ah considered themselves to be safe due to the pact and were thus negligent [of the attack].
The Quraish, the Banu Bakr and the Banu Nafathah agreed to meet in Watir. This was a lowland area towards the southwest of Mecca, at a distance of 16 kilometres from the boundaries of the Haram. The homes of the Banu Khuza‘ah were located in this very area. These opponents met there at the appointed time. The leaders of the Quraish had disguised themselves by wearing coverings over their faces. These included Safwan bin Umayyah, ‘Ikrimah bin Abi Jahl, Huwaitib bin ‘Abd al-‘Uzza, Shaibah bin ‘Uthman and Miqraz bin Hafs. Along
with all of them were their servants, as well as the leader of the Banu Bakr, Naufal bin Mu‘awiyah.
The Banu Khuza‘ah, feeling secure and unaware, were asleep at night. Most of them were children, women, and the weak. The Quraish and Banu Nafathah launched an attack on them and began killing people. Some of them fled and managed to reach the boundaries of the Sacred Sanctuary.
The Banu Khuza‘ah pleaded with the leader of Banu Bakr, Naufal bin Mu‘awiyah, saying, “O Naufal! We have now entered the Sacred Sanctuary; we beg you in the name of your god.” But Naufal, full of arrogance, replied, “Today, there is no god,” and continued the killing even within the Sacred Sanctuary.
On that day, Banu Bakr killed twenty men from the Banu Khuza‘ah. Later, however, the Quraish felt regret and concern over this action. They realised that by this deed, they had broken the treaty that existed between them and the Holy Prophetsa Suhail bin Amr said to Naufal, “You know well what you and your companions have done – how you massacred these people and even wanted to finish off the rest. But we will not support you in this. Let them go.” So, Naufal let them go, and they departed.
Harith bin Hisham and Abdullah bin Abi Rabi‘ah together went to Safwan bin Umayyah, Suhail bin Amr, and ‘Ikrimah bin Abu Jahl, and strongly rebuked them for supporting Banu Bakr against Banu Khuza‘ah, saying, “What have you done? You had a treaty in place! What you’ve done amounts to breaking the agreement between us and Muhammadsa.” (Taken from Subul al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 200-201; Mu‘jam al-Ma’alim al-Jaghrafiyah fi al-Sirah alNabawiyyah, Dar Makkah li al-Nashr wa al-Tauzi’, 1982, p. 331; Al-Tabaqat al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 102; Sirah al-Halabiyyah, Vol. 3, Dar AlKotob Al-Ilmiyah, Beirut, p. 103; Bashmil, Fath Makkah, Nafees Academy, Karachi, p. 98; Muhammad Abdul Ahad, Ghazawat al-Nabisa, Zawiyah Publishers, Lahore, p.
430; Muhammad Azhar Farid, Ghazwato-Saraya, Faridiyah Publishers, Sahiwal, p. 446)
Then, Harith bin Hisham went to Abu Sufyan and informed him of what the people had done. Upon hearing this, Abu Sufyan said, “This is an incident in which I was neither a participant nor completely uninvolved. But it is a very grievous matter. By God, Muhammad[sa] will now most certainly wage war against us.”
Abu Sufyan further added, “My wife, Hind, told me that she saw a dreadful dream. She saw a river of blood flowing from the direction of Hajun – a mountain about a mile from the Ka‘bah towards the valley of Muhassab – and this stream of blood reached Khandamah, a well-known mountain on the way to Mina. The people disliked this vision and were terrified.” (AlSirah al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 103; Farhang-e-Sirat, Zawar Academy, Karachi, pp. 100 and 116)
In other words, of the river of blood that kept flowing.
In any case, Allah the Almighty informed the Holy Prophetsa of the attack on Banu Khuza‘ah through a vision. Ummul Momineen Hazrat Maimunah bint Harithra narrates that the Holy Prophetsa spent the night with her. He rose to perform ablution for prayer, and while he was at the place of ablution, she heard him say three times:
“Labbaik, Labbaik, Labbaik,” i.e., “I am present, I am present, I am present.”
Then three times he said, “Nusirta, nusirta, nusirta” – “You have been helped, you have been helped, you have been helped.”
When the Holy Prophetsa returned after performing ablution, she said to him, “O Messengersa of Allah, I heard you say ‘Labbaik’ three times and then ‘Nusirta’ three times. Was someone speaking to you?”
(He was speaking.)
He replied, “It was a man from the Banu Ka‘b – a branch of Banu Khuza‘ah –who was reciting rajaz poetry against Banu Bakr, calling upon me for help. (It was in a visionary state.) He was saying that the Quraish had supported Banu Bakr bin Wa’il
they were loudly proclaiming, ‘We say to Muhammad, swearing by his God that we made oaths with you and your forefathers and we have always helped you. But the Quraish have broken their treaty with us and attacked us at night when some of us were in prostration, while others were bowing, and killed us. Now, we have come to you seeking your help.’ The Holy Prophetsa said, ‘I saw a man from the Khuza‘ah standing before me. When I saw that man in the vision, I said, ‘I am here, I am here, I am here’ three times, meaning I am here to help you. Then I also said, ‘You have been helped, you have been helped, you have been helped’ three times, meaning that they would be given help.’’
“Then, Hazrat Aishara says, ‘That same morning, the Holy Prophetsa came to my home and said, ‘A tragic incident has taken place with the Khuza‘ah.’’ Hazrat A’ishahra says, ‘I understood that a tragic incident with the Khuza‘ah could only mean that being on the border of Mecca, and the Meccans, who have a pact with the Banu Bakr, attacked the Banu Khuza‘ah. I said, ‘O Messengersa of Allah, is it possible that after making so many oaths, the Quraish would break the treaty and attack the Khuza‘ah?’
against them.”
Hazrat Maimunahra narrates that three days later, the Holy Prophetsa led the people in the morning prayer, and she heard someone reciting the following couplet:
“O my Lord! I call upon Muhammadsa to remind him of the pact made by our forefathers and his noble ancestors.”
According to another narration, on the morning following the night when the incident between the Banu Nafathah and the Banu Khuza‘ah took place at a place called Watir, the Holy Prophetsa said to Hazrat Aishara, “O A’ishah, there was an incident in Khuza‘ah.” Hazrat Aishara said, “O Messengersa of Allah, would the Quraish dare to break the treaty between you and them, even though the wars have already ruined them?” The Holy Prophetsa said, “They have broken the treaty for something that has been intended by Allah the Almighty.” Hazrat A’ishahra said, “Messengersa of Allah, is there a benefit to this?” The Holy Prophetsa said, “Yes, there is benefit to this.” In other words, it was in accordance with the will of God that they would break the treaty and then go on to be punished for it. (Taken from Subul al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 201-202; Sharh Allama Zurqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 380-381) Hazrat Musleh-e-Maudra has also mentioned this same incident in his own way. He writes:
“Hazrat Maimunahra says, ‘One night, it was my turn, and the Holy Prophetsa was sleeping next to me. He awoke for Tahajjud [pre-dawn voluntary prayers], and as he was performing the ablution, I heard him saying, ‘I am here, I am here, I am here.’ Then he said, ‘You have been helped, you have been helped, you have been helped.’
“She says, ‘When he came back out, I said,’O Messengersa of Allah was there someone you were speaking to?’ The Holy Prophetsa said, ‘Yes, in a vision a group from the Khuza‘ah tribe was before me and
The Holy Prophetsa said, ‘Yes. They are breaking this treaty in accordance with the wisdom of Allah the Almighty.’ The wisdom was that the Holy Prophetsa did not have permission to wage an attack, but with the treaty broken, he now had that permission. Hazrat Aishara says, ‘I said, ‘O Messengersa of Allah, will this bear positive results?’ The Holy Prophetsa said, ‘Yes. The outcome will be positive.’”(Taken from Sair-e-Ruhani, Anwar-ul-Ulum, Vol. 24, pp. 251-252)
Detailing this, it is written that after this injustice carried out by the Banu Bakr and the Quraish, Amr bin Salim, along with forty riders from the Banu Khuza‘ah, set out to seek assistance from the Holy Prophetsa The chief of the Khuza‘ah tribe, Budail bin Waraqah Khuza’i, was also part of this group. He explained the details to the Holy Prophetsa, saying that they were made to face difficulty and how the Quraish helped the Banu Bakr against them with weapons, men, and horses, and how Safwan, ‘Ikrimah and other chieftains of the Quraish participated in this killing spree. At the time, the Holy Prophetsa was in the mosque along with the companions. When he had said what he wanted to, Amr bin Salim, a chief of the Khuza‘ah, stood and recited some couplets to seek help. One of those couplets was:
“O my Lord, I remind Muhammad of the treaty which our forefathers and his forefathers made.”
The Holy Prophetsa said, “Amr bin Salim, you will be helped.” (Taken from Subul alHuda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 202-203; Sirat al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 103; Farhang-e-Sirat, Zawar Academy, Karachi, p. 56)
Hazrat Abdullah bin Umarra narrates that when the caravan from Khuza‘ah reached the Holy Prophetsa, he asked them, “Who do you think committed this injustice?” They said, “The Banu Bakr.” The Holy Prophetsa said, “All of the Banu Bakr?” They said, “No, the Banu Nafathah, whose chief is Naufal
bin Mu’awiyah.” The Holy Prophetsa said, “This is a tribe of the Banu Bakr.” Hence, after the Banu Khuza‘ah had told the Holy Prophetsa everything that had happened, the Holy Prophetsa said, “Go back separately.” As they were about to return, they should not go together as a group, but they should go back separately. The Holy Prophetsa said this so that no one would come to know that they were returning after meeting with him. He kept this matter hidden. Hence, the Banu Khuza‘ah returned separately. Some of them took the route along the seashore, while Budail bin Waraqah and some others took the common route.
Hazrat Aishara states, “Due to the matter of Banu Ka’b, in other words, Khuza‘ah, the Holy Prophetsa was greatly angered. I had never seen him that angry.”
Hazrat Ibn Abbasra relates that when the Holy Prophetsa received news about the incident with the Khuza‘ah, he said, “I swear by Him in Whose hands is my life, I will protect them against everything that I protect my family and household from.”
(Subul al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 203-204; Sirat al-Halabiyyah, Vol. 3, Dar Al-Kotob AlIlmiyah, Beirut, p. 104)
Hazrat Musleh-e-Maudra has detailed this expedition in his own way. He writes:
“In Ramadan 8 AH, the Holy Prophetsa set out for a final battle which would establish Islam in all of Arabia. This incident transpired as follows: At the time of the Treaty of Hudaibiyah, it was decided that any of the Arab tribes could become allies with either the Meccans or with Muhammadsa, Messenger of Allah. Also, for ten years, neither side was permitted to engage in battle against the other, except if one side were to break the treaty and attack the other.
“Under this treaty, the Arab tribe of Banu Bakr became allies with the Meccans, and the Khuza‘ah tribe became allies with Muhammadsa, Messenger of Allah. The disbelievers of Arabia did not care much about upholding treaties, especially with the Muslims. Hence, because the Banu Bakr had a longstanding feud with the Khuza‘ah tribe, sometime after the Treaty of Hudaibiyah, they conferred with the Meccans, saying that on account of the treaty, the Banu Khuza‘ah was at ease, and now was the opportunity to exact revenge.
“Hence, the Quraish of Mecca and the Banu Bakr joined forces and launched a surprise attack at night against the Banu Khuza‘ah, killing many of their men. When the Khuza‘ah learned that the Quraish had joined forces with the Banu Bakr to wage this attack they sent forty of their men on fast camels to Medina in order to inform the Holy Prophetsa and implore him that, based on their mutual pact, it was incumbent upon him to retaliate for them and attack Mecca. When this delegation reached the Holy Prophetsa, he said, ‘Your pain is my pain. I stand firm on my agreement.’ He said, ‘This cloud that rains down before us (it was raining at the time) – just as rain falls from it, the Islamic forces will arrive to your help in the same swift manner.’” (Dibacha Tafsirul Quran, Anwar-ul-Ulum, Vol. 20, pp. 336-337)
According to one account, the Holy Prophetsa sent Hazrat Zamrahra to the Quraish with a message asking them to choose one of three options: either pay
blood money for those killed from the Banu Khuza‘ah, openly dissociate themselves from the Banu Nafathah, or terminate the Treaty of Hudaibiyah. These were the three options.
Hazrat Zamrahra approached the Quraish as the messenger of the Holy Prophetsa. He dismounted his camel near the door of the Sacred Mosque and entered. The Quraish were assembled in their respective places. Hazrat Zamrahra announced himself as the messenger of the Holy Prophetsa and conveyed the Holy Prophet’ssa message. Qardah bin Abd Amr responded, “If we were to pay the blood money for those killed among Banu Khuza‘ah, we would be left without any grain or livestock, as paying such compensation would require significant resources. As far as disassociating from the Banu Nafathah is concerned, there is no tribe among the Arabs that revere the Holy Ka’bah as much as they do. They are our allies, and we will not break off this alliance for as long as we can. Yes, as long as some of us remain, we will fight Muhammadsa (he said we will fight him); therefore, let us terminate the Treaty of Hudaibiyah.”
Hazrat Zamrahra returned and informed the Holy Prophetsa of what had transpired with the Quraish. Subsequently, the Quraish regretted their decision and dispatched Abu Sufyan to the Holy Prophetsa. (Subul al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 204-205; Bashmil, Fath Makkah, Nafees Academy, Karachi, p. 111)
Allah the Almighty had already informed the Holy Prophetsa about Abu Sufyan’s arrival, and he announced this beforehand to the people. According to the Holy Prophet’ssa prophecy, Abu Sufyan arrived to renew the treaty. The details recorded state that before Abu Sufyan reached Medina, the Holy Prophetsa informed his companions, “Abu Sufyan is coming to you. He will request the renewal of the treaty and seek its extension, but he will return disappointed, as none of his requests will be accepted.”
According to one narration, Harith bin Hisham and Abdullah bin Abi Rabi’ah went to Abu Sufyan, emphasising the necessity of reconciling the matter. They warned him that failure to reach a resolution would result in Muhammadsa attacking them with his companions. Hence, Abu Sufyan, accompanied by his servant on two camels, swiftly travelled to Medina. Upon arrival, he first went to see his daughter, Umm Habibahra, who was the noble wife of the Holy Prophetsa. When Abu Sufyan attempted to sit on the Holy Prophet’ssa bed, Umm Habibahra folded it away. He asked, “My daughter, is this bed unworthy of me, or am I unworthy of it?” Hazrat Umm Habibahra replied, “This bed belongs to the Messengersa of Allah, and you are an idolater and impure. I do not want you to sit upon the Holy Prophet’ssa bed.” Abu Sufyan remarked, “My daughter, evil has overtaken you since you left me.” Umm Habibahra responded, “No, rather Allah has guided me to Islam. You, my father, are a chief and leader of the Quraish; how can you delay embracing Islam? (She was preaching to him.) You worship idols that are incapable of hearing or seeing.”
Abu Sufyan stood up and proceeded to the Holy Prophetsa, who was in the mosque. He said, “O Muhammadsa, I was not present at the Treaty of Hudaibiyah. Kindly renew our treaty and extend its duration.” The
Holy Prophetsa asked, “Abu Sufyan, is this the sole reason for your visit?” He affirmed, “Yes.” The Holy Prophetsa further enquired, “Have you done anything that breaches the treaty?” Abu Sufyan swore by Allah, claiming they remained loyal to the Treaty of Hudaibiyah. He lied and further claimed not to have altered anything. The Holy Prophetsa replied, “We, too, remain loyal to our treaty and have made no changes. (We have made a pact, so it remains. We haven’t changed it at all.)” Abu Sufyan repeated his plea, but the Holy Prophetsa remained silent, offering no further response.
Abu Sufyan then approached Hazrat Abu Bakrra and requested, “Speak to Muhammadsa or announce to the people that you have given me protection. Hazrat Abu Bakrra replied, “My protection is under the protection of the Messengersa of Allah.” Abu Sufyan went to Hazrat Umarra, who gave a similar reply to that of Hazrat Abu Bakrra He then approached Hazrat Uthmanra and said, “No one is as kind and considerate toward his kin as you. Renew and extend our treaty. Your companion will not reject your suggestion.” Hazrat Uthmanra replied, “My protection is under the Holy Prophet’ssa protection.”
Failing again, Abu Sufyan approached Hazrat Alira and said, “O Ali, you are my closest relative here. I have come for an important matter and do not wish to return empty-handed. Intercede with the Holy Prophet Muhammadsa on my behalf.” Hazrat Alira replied, “Woe to you, Abu Sufyan! Once the Holy Prophetsa has resolved on a matter, none of us dare to intervene or discuss it with him.” None of them had the strength to do so. Abu Sufyan said, “O Ali, this matter has overwhelmed me. Give me some advice.” Hazrat Alira responded, “By Allah, I do not know of anything that could benefit you. However, you are the chief of the Banu Kinanah. Stand and make a proclamation of peace amongst the people and return to your city.”
Abu Sufyan then went to the Holy Prophet’ssa mosque and declared publicly, “O people, I declare peace among you. I believe you will not break my pledge.” Approaching the Holy Prophetsa again, he said, “O Muhammad, I have declared peace among the people.” The Holy Prophetsa replied, “O Abu Hanzalah, this declaration is yours alone. This is a one-sided statement, and we have made no such claim.” Abu Sufyan then mounted his camel and returned home. (Subul al-Huda, Vol. 5, pp. 205-207, Dar AlKotob Al-Ilmiyah, Beirut)
Another narration states Abu Sufyan approached Hazrat Fatimahra to intercede, but she too excused herself. (Professor Doctor Abdul Aziz bin Ibrahim al-Umri, Muntakhib Sirat Mustafasa, p. 393, Dar alIslam)
Thus, Abu Sufyan returned unsuccessfully in securing any new agreement or reconciliation. Upon his return, when Abu Sufyan informed his people of his failure, they criticised him harshly, lamenting that he had brought no benefit. (Abu Zuhrah, Khatam al-Nabiyyin, Vol. 3, Dar al-Turath, Beirut, p. 1190)
Hazrat Musleh-e-Maudra has, considering historical facts, narrated this event, stating, “The Meccans sent Abu Sufyan to Medina to somehow dissuade the Muslims from launching an attack. In Medina, Abu Sufyan pleaded with the Holy
Prophetsa, claiming that since he was absent during the Treaty of Hudaibiyah, it should be renewed. However, the Holy Prophetsa gave no reply, because speaking would reveal his intention. In desperation, Abu Sufyan stood in the mosque and announced unilaterally, “O people, I renew peace for you on behalf of the Meccans.” Hearing this, the Muslims laughed at his foolishness, and the Holy Prophetsa informed him, “Abu Sufyan, this statement is yours alone; we have made no such agreement with you.” (Dibacha Tafsirul Quran, Anwar-ul-Ulum, Vol. 20, p. 337) Our Research Cell has written a note regarding this, that Abu Sufyan’s statement, “I was not present at the Treaty of Hudaibiyah,” is doubtful according to them. Some others may have stated this, so they have taken up this point. This question is not necessary for the common seeker [of knowledge] but those who wish to dive deeply into historical matters might wish to raise this question, that his statement “I was not present” is doubtful, because while some biographical and historical books state that at that time – meaning his arrival at Medina – Abu Sufyan said “I was not present at the Treaty of Hudaibiyah”, the majority of books are silent [on this matter]. Some historical books do state that he said he wasn’t there, but most of the books are silent, and the majority of historians have not mentioned this statement of Abu Sufyan. The third point is as follows: Was Abu Sufyan actually not present at the Treaty of Hudaibiyah?
In Kitab al-Maghazi by Waqidi, Sirat alHalabiyyah, and a few other sources, it is stated that Abu Sufyan was not present at that time. However, in most other historical and biographical works, it is recorded that during the event of Hudaibiyah, the Holy Prophetsa sent Hazrat Uthmanra to Mecca so that he could inform Abu Sufyan and the other leaders of the Quraish that the Muslims had not come to wage war. We understand from this that Abu Sufyan was indeed present at that time. However, it is worth considering that he did not come forward to speak with the Holy Prophetsa during the Treaty of Hudaibiyah, nor did he personally come to sign the treaty despite being the chief of the Quraish. Neither is his name among the signatories or witnesses of the agreement. That is why it is possible that when he later came to Medina and said, “I was not present at the time of the Treaty of Hudaibiyah”, what he meant was: “I was not present at the time of the actual signing of the treaty.” Or perhaps he truly wasn’t present at all. Nonetheless, he may have repeated this point when he arrived in Medina, that he did not sign the treaty.
In any case, as I mentioned earlier, this is the view of our Research Cell. However, even as they lay out all this context and explanation, they inadvertently reinforce their own conclusion: that Abu Sufyan was not included in the treaty, because despite being the leader, his signature is not on it. That’s what they themselves have written. So perhaps Abu Sufyan used this as his justification. Thus, there is no need to fall into doubt or suspicion over his statement in Medina that he was not part of the agreement. If he said it, he said it rightly. Yes, it is possible that saying he was “not included” versus “not present” may be a result of an error on the part of a narrator. But the events themselves tell the true story, that he declared his non-participation in
May Allah the Almighty protect all those who are innocent and those being oppressed from significant harm. We have to pay a great deal of attention towards prayers. May Allah the Almighty grant us the ability to do so.
the treaty. This is what seems clear. And Hazrat Musleh-e-Maudra also wrote about this, and he accepted (and it seems correct) that Abu Sufyan was not part of the treaty. We understand this to mean that he was not present during the treaty.
Nonetheless, this was a historical matter that I have addressed. There is no need for ambiguity or confusion here, nor does any question arise after this. The matter is very clear. Nonetheless, it is written regarding the details of this battle that the Holy Prophetsa began preparations for the journey with complete secrecy. The Holy Prophetsa instructed the people to prepare for a journey, but he did not disclose the destination.
In the same manner, the Holy Prophetsa said to Hazrat Aishara, “Prepare provisions for my journey.” Having said this, the Holy Prophetsa left the house. In the meantime, Hazrat Abu Bakrra entered the house of his daughter, Hazrat Aishara, at a time when she was preparing the provisions of the Holy Prophetsa. Hazrat Abu Bakrra asked, “Has the Messengersa of Allah intended to set out for a battle?” Hazrat Aishara remained silent. Then Hazrat Abu Bakrra said, “Perhaps he intends to go towards the Romans, or perhaps towards the people of Najd, or perhaps towards the Quraish – but the term of the treaty with the Quraish has not yet expired.”
To each of his questions, Hazrat Aishara remained silent and did not reply. In the meantime, the Holy Prophetsa returned. Hazrat Abu Bakrra submitted, “O Messenger of Allah, do you intend to set out somewhere?” He replied, “Yes.” Hazrat Abu Bakrra asked, “Do you intend to go towards Banu Asfar,” (i.e., the Romans?) He said, “No.” Hazrat Abu Bakrra then asked, “Do you intend to go towards the people of Najd?” He replied, “No.” Hazrat Abu Bakrra asked, “Then perhaps you intend to go towards the Quraish?” He replied, “Yes.” Upon this,
Musleh-e-Maudra has written as follows: The Holy Prophetsa said to one of his wives, “Gather together my provisions for a journey.” She began to pack the travel provisions. He also instructed Hazrat Aishara, “Roast some barley flour or grains for me.” Such foods were common in those days. Accordingly, she began to sift the soil and other impurities from the grains and began to clean them.
Hazrat Abu Bakrra entered the house and came to his daughter. Observing these preparations, he inquired, “Aishara, what is going on? Is the Messengersa of Allah preparing for a journey?” She replied, “Indeed, it seems so. The Holy Prophetsa has instructed that arrangements be made for a journey.”
Hazrat Abu Bakrra asked, “Is he travelling with the intention of battle?” “Hazrat Aishara replied, “We have no idea; the Messengersa of Allah has instructed that his travel provisions be prepared, and we are merely complying. (Hazrat Aisha said this. As to where he intends to go, or for what purpose, we are unaware.)”
Vol. 9, Dar al-Islam, p. 111; Farhang-e-Sirat, Zawar Academy, Karachi, p. 4)
In addition to this, the Holy Prophetsa also sent some men around the surroundings of Medina. Their duty was to turn back any unfamiliar person who might be headed towards Mecca. Hazrat Umarra was appointed to supervise this operation and diligently patrolled the area.
After all these precautions, the Holy Prophetsa lifted his hands in supplication before his Lord and prayed:
“O Allah! Seize the ears and eyes of the Quraish, i.e., their spies and informers, so that they may neither see us nor hear of us – except that we appear suddenly before them, and so that they do not learn anything of us, except that which reaches them all of a sudden.” (Dr Sallabi, Sirat al-Nabisa (Translated), Vol. 3, pp. 384-385; Da’irah Ma‘arif, Vol. 9, Bazm-i-Iqbal, Lahore, p. 72)
Another supplication of his in this regard has also been recorded:
Hazrat Abu Bakrra submitted, “Is there not a treaty between you and them?” (Referring to the Treaty of Hudaibiyah.) The Holy Prophetsa replied, “Do you not know what they have done to Banu Ka‘b, (i.e., the tribe of Khuza‘ah?)” (Musa bin Aqabah, Maghazi Syedina Muhammadsa, Vol. 3, pp. 119-121)
Further details of this incident have been recorded in Al-Sirah al-Halabiyyah that Hazrat Abu Bakrra asked the Holy Prophetsa, “O Messenger of Allah, have you intended to embark on a journey?” He replied, “Yes.” Hazrat Abu Bakrra submitted, “Then I too shall begin preparations.” The Holy Prophetsa said, “Yes.” Hazrat Abu Bakrra then inquired, “O Messenger of Allah, where do you intend to go?” He replied, “To confront the Quraish,” but at the same time he added, “O Abu Bakr, keep this matter concealed for now.”
In short, the Holy Prophetsa instructed the people to make preparations, but he did not disclose to them where he intended to go. Thereafter, the Holy Prophetsa sent messages to the Muslims residing in the outlying villages and surrounding regions, instructing them: “Whosoever believes in Allah and the Last Day should present himself in Medina during the month of Ramadan.” In accordance with this announcement of the Holy Prophetsa, various Arab tribes began arriving in Medina. Among the tribes that reached Medina were Banu Aslam, Banu Ghifar, Banu Muzainah, Banu Ashja‘, and Banu Juhainah. (Al-Sirah al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 107-108)
According to one narration, the Holy Prophetsa first summoned Hazrat Abu Bakrra and consulted with him, then he summoned Hazrat Umarra and consulted with him as well, and thereafter instructed all the Muslims to prepare for the journey. (Subul al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 208)
Mentioning this incident, Hazrat
A few days later, the Holy Prophetsa called Hazrat Abu Bakrra and Hazrat Umarra and said, “You recall how the men of the tribe of Khuza‘ah came to us and informed us of certain events?” He then explained, “And Allah had already forewarned me about this and that they would commit treachery. We have a covenant with them, and now it would be contrary to faith if, upon seeing the courage and might of the Meccans, we become fearful and do not challenge them. We must proceed. What is your opinion on this matter?”
Hazrat Abu Bakrra submitted, “O Messengersa of Allah, you have a treaty with them – and after all, they are your own people.” In other words, would the Holy Prophetsa fight against his own people? The Holy Prophetsa replied, “We shall not fight our people, but those who have broken the treaty.”
Then he turned to Hazrat Umarra and asked his opinion. Hazrat Umarra, who had a certain nature, said, “In the name of Allah! I would pray every day for this day – that we may rise in the defence of the Messengersa of Allah against the disbelievers.” The Holy Prophetsa remarked, “Abu Bakr is tenderhearted, but the truth is uttered from the tongue of Umar. Indeed, it is Umar who has spoken rightly. Make preparations.”
Thereafter, the Holy Prophetsa sent word to the surrounding tribes, instructing that every person who believed in Allah and His Messenger should gather in Medina in the early days of Ramadan. (Taken from Saire-Ruhani (7), Anwar-ul-Ulum, Vol. 24, pp. 260-261)
In order to maintain secrecy regarding this expedition, the Holy Prophetsa adopted various measures. For instance, prior to the departure, he dispatched a party of eight men under the leadership of Hazrat Abu Qatadah bin Rabi’ra towards Wadi-e-Idm – a direction opposite to Mecca – so that those who speculated might assume that he intended to journey in that direction, thereby preventing any news from spreading. Idm lies approximately 36 miles east of Medina, in the region of Najd. (Sirat Encyclopedia,
“O Allah! Hold back the spies and the informers of the Quraish until we appear unexpectedly in their own territory.” (Tarikh al-Tabari, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 155)
There are more details in relation to this. Insha-Allah, further details will be narrated with regards to the Holy Prophet’ssa departure.
I would also like to comment on the general conditions of the world, as I often do. Continue to pray as the possibility of widespread war is increasing. Pray that Allah the Almighty protects us from the devastating consequences of such conflict. Israel has launched an attack on Iran, and this current conflict has now entered an extremely dangerous phase.
The Israeli government seems determined to inflict harm upon all the Muslim countries, one by one. And the Muslim world remains heedless. They are engrossed in worldly pursuits and personal development and completely oblivious to what lies ahead. Neither do the Muslims have the right practices, nor do they focus on prayers. In such circumstances, they will incur such a loss that they cannot even imagine. May Allah the Almighty grant them wisdom, and may they pay heed towards this and seek to establish their unity. It should not be the case that, simply due to their sectarian differences, they do not extend help to one another. Every country is in danger because the disbelievers have all united as one, and thus, the Muslims also ought to become united as one nation. It is only then that they can survive, and there is no other option besides this.
May Allah the Almighty protect all those who are innocent and those being oppressed from significant harm. We have to pay a great deal of attention towards prayers. May Allah the Almighty grant us the ability to do so.
(Official Urdu transcript published in the Daily Al Fazl International, 4 July 2025, pp. 2-7. Translated by The Review of Religions.)
