New car park, quicker scanning and worldwide collaboration ahead of Jalsa Salana UK 2025
Jalsa Salana UK, the annual convention of the Ahmadiyya Muslim Community UK, will take place this year from Friday, 25 July to Sunday, 27 July. Preparations are well underway with volunteers working hard
around the clock and across the site to get everything ready. This report shares the latest on-the-ground updates and highlights some of the new features planned for this year’s Jalsa.
The Jalsa Salana UK Planning Committee was approved by Hazrat Khalifatul Masih Vaa, after which the planning officially began. Key suppliers and contractors were
Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
Praying
nawafil at home
Hazrat Ibn Umarra narrated, “The Prophetsa had said, ‘Perform some of your [voluntary] prayers in your houses and do not turn them into graveyards.’” (Sahih al-Bukhari, Kitab as-salat, Bab karahiyyati s-salat fi l-maqabir, Hadith 432)
Hazrat Mirza Ghulam Ahmadas, In His Own Words
The bravery of Hazrat Abu Bakrra on the demise of the Holy Prophetsa
When the Holy Prophet, peace and blessings of Allah be upon him, passed away, Hazrat Umar, may Allah be pleased with him, came forth, sword in hand, and said: ‘I shall kill anyone who says that the Holy Prophet, peace and blessings of Allah be upon him, has died’. In these circumstances, Hazrat Abu Bakr Siddiqra spoke with remarkable bravery and courage; he stood up and delivered an address. He recited the following verse of the Holy Quran:
Meaning, Muhammad, peace and blessings of Allah be upon him, is only a Messenger of Allah Almighty, and all the Prophets that have gone by before him, have all passed away. It was on this that emotion subsided. After this, the Arab nomads turned apostate. Hazrat Ayeshah, may Allah be pleased with her, describes these delicate times and says: ‘When the Messenger, peace and blessings of Allah be upon him, passed away, there were a number of false claimants to prophethood who came forth. Some
This Week in History
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat 18 - 24 July
18 July
18 July 1935: On this day, Al Fazl published an article by Hazrat Musleh-e-Maudra, written in response to Sir Muhammad Iqbal’s call for Ahmadis to be declared a nonMuslim minority sect. His powerful and logical rebuttal conveyed a clear message across religious and political circles. (Al Fazl, Qadian, 18 July 1935, pp. 3-4)
18 July 1974: On this day, Hazrat Khalifatul Masih III’srh statement was recorded by the investigation tribunal set up under Justice Samdani to probe the 1974 Rabwah
this subject on this day and proved this earthquake to be a grand sign in fulfilment of the Promised Messiah’sas truth.
To read this book, see: alislam.org.
19 June 2012: During his tour of the USA, on this day, Hazrat Khalifatul Masih Vaa visited the Bait-un-Nasir Mosque in Columbus, Ohio. (“Head of Ahmadiyya Muslim Jama’at Continues Tour of USA”, www.pressahmadiyya.com)
20 July
20 July 1891: The Promised
on Danish television but also in other European countries and some Islamic countries showed great interest in this ceremony, especially Saudi Arabia, where the visuals of this ceremony were shown on television twice. They showed the building of the mosque, the inaugural address and the first Friday sermon. The ceremony was also shown on television channels of West Germany, which was viewed by hundreds of thousands of people. Moreover, Morocco’s radio broadcast the news of this event in its news bulletins three times. (Tarikh-e-Ahmadiyyat, Vol. 24, p. 118)
Huzoorrh was questioned for almost 52 hours in the National Assembly of Pakistan. (Silsila Ahmadiyya, Vol. 3, p. 339)
23-24 July
23 July 1933: On this day, Hazrat Musleh-e-Maudra drew the attention of members of the Jamaat towards learning the Urdu language. Huzoorra said that deriving benefit from the books written by the Promised Messiahas was the best and most efficient way to learn Urdu.
railway station incident. (Silsila , Vol. 4, p. 337)
On 31 May 1935,
Musleh-e-Maud
efforts that it saw Sialkot. To learn more about
20 July 1900: On this day, the Promised Messiah announcement in which he invited Pir Meher Ali Shah to a contest. To learn more about this opponent of the Promised Messiah, see: www.
Maulvi Muhammad Hussain of Batala commenced on this day in Ludhiana. It continued for the next 10 days. It was later published in book form under the title Al Haq: Mubahisa Ludhiana, from Sialkot. It was through Hazrat Maulvi Abdul Karim Sialkoti’s publication through his magazine, this book, see: www.ahmadipedia. org.
On this day,
Jahan in Copenhagen, Denmark, which was the first mosque in Denmark.
was not only aired
21 July 2006: During his Friday sermon on this day, Hazrat Khalifatul Masih Vaa said that Dr Ahmad Tejan Kabbah, the President of Sierra Leone at the time, had come to offer the Friday prayer at the Bait-ul-Futuh Mosque. Huzooraa introduced the distinguished guest and said that he had expressed his desire to offer the Friday prayer here. Huzooraa prayed that Allah the Almighty may fulfil his pious wishes, reward him and establish lasting peace and security in his country. Huzooraa also graced a reception held in honour of the distinguished guest.
Huzoorra stated that where, on the one hand, the Promised Messiahas resolved religious disputes, at the same time, he also reformed the Urdu language. A person wrote a thesis as part of his PhD degree at the University of London. In his thesis, he stated that the Promised Messiah’sas writings had had a great impact on the Urdu language. (Tarikh-e-Ahmadiyyat, Vol. 6, p. 117)
22 July
The inaugural ceremony
22 July 1955: On this day, the first-ever international conference of the Ahmadi missionaries commenced in London, presided over by Hazrat Musleh-e-Maudra. On 23 July, the Civil and Military Gazette reported on this, titled “Conference of Muslim Mission of Europe and America Begins.”
23 July 1938: Two Christian missionaries from Spain and Belgium reached Qadian and had an audience with Hazrat Muslehe-Maudra on this day. One guest was Mr Pareja, MA, who was from Spain and had graduated from Cambridge. He was a professor at St Xavier’s College, Mumbai. The other guest was Mr Francis. He was from Belgium and was posted in the Amritsar area. Before meeting with Hazrat Musleh-e-Maudra and having the opportunity to ask him various questions, the guests were shown various institutions and offices of the Jamaat in Qadian. (Tarikh-e-Ahmadiyyat, Vol. 7, p. 545)
24 July 1910:
For more details, see “Firstever international conference of Ahmadiyya missionaries, London, 1955”, at alhakam.org (21 July 2023, p. 16).
22 July 1974: On this day, Hazrat Khalifatul Masih IIIrh read out the Jamaat’s statement in the National Assembly of Pakistan, and the question-and-answer session began, which continued until 24 August. During these sessions,
On this day, Hazrat Khalifatul Masih Ira journeyed towards the city of Multan to record his witness statement in a case in a government court. Hazrat Khalifatul Masih Ira appointed Hazrat Sahibzada Mirza Bashirud-Din Mahmud Ahmadra as the amir in his absence from Qadian. Hazrat Khalifatul Masih Ira returned to Qadian on 26 July. (Tarikh-eAhmadiyyat, Vol. 3, p. 321
V Kabbah,
Huzoor
Huzoor
Huzoor
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contacted to arrange vital infrastructure for Jalsa, including metal tracks, marquees, generators, tower lights and air conditioning for the main marquees, among other things. This year, by the grace of Allah, high-quality suppliers were sourced from China with the support of Jamaat-e-Ahmadiyya Germany, enabling the procurement of reliable materials at competitive rates.
In March, Huzooraa also approved a special Cost Committee, of which Sahibzada Mirza Waqas Ahmad was appointed in-charge. The committee’s task was to work closely with every department involved in Jalsa to review, assess and approve all expenses – from marquee rentals and transport to food supplies and infrastructure. Their goal was to ensure that every penny was spent wisely, costs were kept within budget, and the Jamaat’s funds were used as efficiently as possible.
The 28-day period commences It is a rule that both the preparation and wind-up of the entire Jalsa site must be completed within a 28-day period. This year, the period began on 7 July, and officers from the South Downs National Park Authority visited the site for their initial inspection. They were pleased with the preparations and compliance with local planning regulations. Further inspections are scheduled as the event approaches and will also be conducted
afterwards.
On 12 July, Amir Sahib Jamaat UK held a special meeting with all volunteers, under the guidance of Hazrat Khalifatul Masih Vaa. He reminded all workers of the spiritual significance of their service and encouraged them to maintain the highest standards of character, cooperation and discipline.
All nizamats (departments), such as Khidmat-e-Khalq, Health and Safety, Electricity, Water Supply, Communication, Roti Plant, Car Parking, and Site Maintenance, are now fully operational. Daily coordination meetings are being held to ensure deadlines are met and address any challenges that arise.
24-hour security and surveillance duties have also begun, with khuddam and waqfe-arzi volunteers working day and night across shifts.
Current progress
As of the latest update, the following progress has been made:
- 40% of the metal track has been laid
- 50% of required toilets have been installed
- 50% of showers are in place
- 30% of cabins (used as offices and accommodation) have been installed
- 50% of the fencing around the main arena is complete
- The men’s main marquee is fully erected and functioning
- The Lajna marquee frame is up, with flooring currently in progress
- 20% of smaller marquees (e.g., scanning, accommodation, dining) are up
- 10% of flooring across the site has been completed
- Eight large electricity generators have been installed
- 50 tower lights have been set up
Volunteers, particularly from Majlis Khuddam-ul-Ahmadiyya UK, are working in teams to complete groundwork, construct fencing, and assemble interior furnishings –
all under the spirit of sacrifice and unity.
New features for Jalsa Salana 2025
- New car park: A large new car park has been allocated to accommodate more vehicles and ease traffic flow during peak hours.
- Improved scanning system: Additional scanning tents and zones are being added to prevent bottlenecks at entry points, allowing guests to enter the site quickly and efficiently.
- Upgraded car pass system: A new software tool has been implemented, streamlining the issuance and categorisation of car passes for different attendee groups.
- Collaboration between Jamaat UK and Jamaat Germany: A coordinated effort between Jamaat UK and Jamaat Germany has resulted in improved quality and cost savings with suppliers in China. Seven large shipping containers are being sent, with several already on site and others en route.
Waqf-e-Arzi and international teamwork
Waqf-e-Arzi volunteers from across the UK are working across the various departments. Dedicated teams from Australia and Canada have also arrived to assist with preparations, particularly in setup and dismantling. Jamia Ahmadiyya UK students will also be joining the final phase of the build-up.
As Jalsa Salana UK 2025 approaches, thousands of volunteers continue to dedicate their time to ensuring a smooth and spiritually uplifting experience for all attendees. We request continued prayers for the success of this blessed convention.
(Zaheer Ahmad Khan
Naib Afsar Jalsa Salana UK)
Admonition to pray and prepare for emergencies
During his Friday sermon, delivered on 11 July 2025, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, reminded the Jamaat of the prevailing global circumstances and urged them to combine earnest prayer with practical readiness for potential crises. He said:
“The condition of the world is clear to all of you; continue to pray about it. I have urged this many times before and I continue to draw attention to it.
“I have likewise been reminding you about emergencies and have mentioned this on a number of occasions. Those who can afford it should keep several months’ worth of provisions in their homes. In fact, certain governments have now advised their citizens to store three months’ supplies. In any case, may Allah the Almighty have mercy upon the entire world and save us from the dangerous and terrifying circumstances of war.” [Amin.]
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abandoned the Prayer and the circumstances changed completely. In this state of affairs and in this calamity, my father became the Caliph who succeeded the Holy Prophet, peace and blessings of Allah be upon him. My father was faced with such griefs that if they had descended upon the mountains, they would have crumbled.’
Now reflect, it is not the work of any ordinary man to stand firm with courage and resolve when overwhelmed with mountains of grief. This steadfastness requires a love for truth and sincerity (sidq) and it was this Truthful One (Siddiq) known as Abu Bakrra who demonstrated this quality. It was impossible for any other person to confront these perils. All the companions were present at the time, but no one said that he was more deserving of the office of Caliphate. For they could see that a fire was ablaze around them. Who could have been willing to cast themselves into this fire? In these circumstances, Hazrat Umar, may Allah be pleased with him, extended his hand and swore his allegiance to Hazrat Abu Bakrra, after which everyone, one after the other, swore their allegiance as well. It was the sincerity (sidq) of Hazrat Abu Bakrra that suppressed the uprising and put an end to the rebels. Musaylamah had an army of 100,000 and he taught a religious ideology that promoted freedom from divine law. When people would see his teachings of non-conformity, they would enter his religion in large numbers. However, God Almighty clearly demonstrated that He was with Hazrat Abu Bakrra and eased all of his travails.
(Malfuzat [English], Vol. 2, pp. 92-93)
Understanding Bayt al-Mal and its income sources of ghanimah and fay’
In his Friday sermon of 4 April 2025, Hazrat Khalifatul Masih Vaa referenced two financial terms from early Islamic history, “ghanimah” and “fay’”. These concepts, central to the economic system established during Islam’s formative period, offer insights into governance principles that remain relevant today.
At the heart of early Islamic financial administration stood the Bayt al-Mal, literally “the house of wealth” – the public treasury established during the time of the Holy Prophet Muhammadsa and developed under his successors, the Khulafa-eRashideen. Unlike royal treasuries in other civilisations, the Bayt al-Mal was founded on a revolutionary principle: these funds belonged not to the ruler but to the community as a whole.
Al-Mawardi, the influential 11th-century jurist, defined treasury wealth as “any property entitled to the Muslim community and not owned by any specific person.” (EI3, “Bayt al-Mal”) This communitarian conception of public finance represented a significant departure from prevailing norms of the time, when state coffers were typically viewed as extensions of monarchical power.
While the term ‘Bayt al-Mal’ itself does
not appear in the Holy Quran, the concept’s foundations are firmly established there. The idea of systematic resource management can be traced to the time of Prophet Yusufas, with the Holy Quran mentioning his oversight of “khazain al-ard” (treasures of the land) in Surah Yusuf (12:56). During the life of the Holy Prophet Muhammadsa, funds like zakat and spoils of war (ghanimah, fay’) were typically distributed immediately rather than held in a formal treasury. The Holy Quran, nevertheless, provides detailed guidance on these revenue sources that would later fall under the Bayt al-Mal administration. The formal institution and terminology emerged during the Khilafat of Hazrat Umar ibn al-Khattabra Expanding upon the system set up by the Holy Prophetsa and Hazrat Abu Bakrra, Hazrat Umarra systematised principles and established a formal building designated as the treasury. What distinguished the Islamic treasury system was its categorisation of revenue sources, each with specific rules for collection and distribution. (For a detailed reading, see “The Islamic Economic System: Origins of the Arabian economy – Part I”, www.alhakam.org, through to part 8)
Ghanimah (The spoils of war)
Ghanimah referred to property acquired from enemies during military engagements. The Holy Quran established clear guidelines
for its distribution in verse 8:42, stipulating that one-fifth (al-khums) should be reserved for God, the Prophetsa, relatives, orphans, the needy and travellers – essentially, for public welfare. The remaining four-fifths were distributed among those who participated in the campaign.
The various legal schools differed on handling immovable property such as conquered lands. The Shafi‘is argued these should be distributed like other spoils, while the Malikis and Imami Shi‘is maintained they should become state property. The Hanafis and Hanbalis offered a pragmatic middle ground, allowing the head of state to choose between distribution or leaving the land with its original inhabitant, who would then pay land tax (kharaj) to benefit the broader Muslim community. (Rahim, Abdur, Sir, The Principles of Muhammadan Jurisprudence According to the Hanafi, Maliki, Shafi‘i and Hanbali Schools, London: Luzac, 1911; Also, for a general discussion, see Abou El Fadl, Khaled, “Chapter 5,” in Rebellion and Violence in Islamic Law, Cambridge: Cambridge University Press, 2001)
Fayʾ
More interesting from a governance perspective was fayʾ – property acquired without military confrontation, “without the Muslims having fought them on horses or on foot.” This category included land taxes (kharaj), poll taxes from non-Muslim subjects (jizya), tributes from peaceful settlements and evacuated properties.
The distribution of fayʾ followed guidelines in Quran 59:8, though interpretations varied. Some scholars saw a similar distribution pattern to ghanimah, while others maintained that all fayʾ revenue should fund public interests: defence, infrastructure, religious institutions and administration. The distinction reveals an early understanding of different revenue streams requiring different allocation principles – a sophistication sometimes lacking in modern fiscal systems.
The treasury also claimed proceeds from mines, buried treasure (a form of inheritance tax) and estates of those who died without heirs. Religious contributions (zakat) were also collected, though these were earmarked for specific beneficiaries rather than general treasury use. (Sajjadi, Sadeq, and translated by Rahim Gholami, “Bayt al-Māl,” in Encyclopaedia Islamica Online, Brill, 2015)
Institutional evolution
The simple treasury system set up by the Holy Prophetsa evolved considerably over time. The Second Khalifa, Hazrat Umarra introduced the diwan – a registry system recording beneficiaries and systematising distribution. Under the Abbasids, specialised departments emerged for accountancy (diwan al-zimam), expenditure (diwan alnafaqat) and military finance (diwan aljaysh).
By the Ottoman period, a clear distinction was maintained between the Sultan’s private wealth (Khazine-i Enderun) and public treasuries (Khazine-i Emiriyye) – institutionalising the principle that rulers must not commingle personal and state resources.
The concepts behind the Bayt alMal continue to influence contemporary institutions. Modern versions exist in Malaysia, Indonesia and within organisations like Jamaat Ahmadiyya. The challenge is to faithfully adopt historical principles to present-day economic realities.
These adaptations maintain core principles, such as public funds belong to the community, not to leaders; different revenue sources may warrant different distribution approaches; and transparent administration is essential to maintaining trust.
The Islamic approach to spoils of war and conquered territories stands in stark contrast to various Western historical practices. Throughout much of European history, conquered territories and their wealth were often treated as the personal property of monarchs or distributed among victorious generals and nobles with little consideration for public welfare. The “right of conquest” doctrine legitimised the wholesale appropriation of enemy property without the nuanced categorisation found in Islamic jurisprudence. (Korman, Sharon, ‘Introduction’, The Right of Conquest: The Acquisition of Territory by Force in International Law and Practice, Oxford, 2001; online edition, Oxford Academic, 31 October 2023)
Perhaps the most cautionary modern example comes from the aftermath of World War I. The Treaty of Versailles imposed crushing reparations on Germany, demanding approximately 132 billion gold marks (equivalent to about $442 billion in 2025). These punitive economic measures –effectively treating an entire nation as spoils of war – devastated the German economy, contributed to hyperinflation and created conditions that historians widely recognised as contributing factors to the rise of Nazism and eventually World War II.
The contrasting approach in Islam offers an interesting counterpoint. When Western powers shifted to more balanced approaches after World War II, particularly with the Marshall Plan’s reconstructive focus, they achieved more sustainable peace. This evolution toward rehabilitation rather than pure extraction is a reflection of Islamic teachings, that justice must be established, especially if you are the conqueror. Otherwise, generations will remember the injustice and strike back.
This moral dimension of Islamic teaching can be seen directly in the personal example set by the Holy Prophet Muhammadsa. Take, for example, his conduct after his victory at the Battle of Khyber in 628 CE. After defeating the formidable Jewish fortresses at Khyber, the Holy Prophetsa could have imposed any terms he wished – enslavement, expulsion, or execution were common practices of victorious armies throughout history.
Instead, he introduced a remarkable arrangement, one that the inhabitants would retain their lands and continue farming them while giving half of their produce as tribute. This system acknowledged both practical realities (the Muslims lacked sufficient farmers to work the land) and humanitarian concerns (preventing displacement and destitution). When the Jewish residents requested to continue cultivating their date palms and fields, the
Fazal Masood Malik and Farhan Khokhar, Canada
Karbala: The murder of Muslim unity
Ahmadiyya Archive & Research Centre
Like many historical events from the early Islamic period, the Battle of Karbala has also been tainted with pious stories and hagiographical attempts over the centuries.
While some of the stories associated with it seem to aim at presenting the Karbala episode as an extremely tragic one, and quite rightly so, the actual tragedy seems to have gone missing in the midst of heroic narratives and allegorical representations.
Without delving into the commonly known details of the battle, it is necessary to present a brief outline of the epic.
The roots of Karbala in preIslamic Mecca
The Quraish of Mecca had several clans tracing their lineage back to Qusai ibn Kilab through his three sons Abd Dar, Abd Manaf and Abd al-Uzza. Abd Manaf succeeded his father, which meant that the traditional policy of primogeniture was breached, but it was the will of Qusai at his deathbed. From his many children, his sons Nawfal, Hashim, Abd Shams and Muttalib are renowned for their roles in the custodianship of Mecca.
Primogeniture was breached once again when Hashim, having secured inheritance rights for himself and his brothers, was accepted as the leader of the Quraish. The authority of Hashim was challenged not by his brothers, but by his nephew, Umayyah ibn Abd Shams. Unable to gain any support in his uprising, Umayyah moved out of Mecca and settled in Syria, where he spent the rest of his life.
The feud of Banu Umayyah and Banu Hashim
From the line of Hashim was to be his son Abd Muttalib, then his sons Abdullah and Abu Talib, and their sons Muhammadsa ibn Abdullah and Alira ibn Abi Talib respectively.
The line of Umayyah ibn Abd Shams went on to have his son Harb ibn Umayyah, who passed the legacy to his son Abu Sufyan ibn Harb, the father of Muawiya ibn Abi Sufyan.
When Muawiya and Husain ibn Alira came head-to-head in the battle of Karbala, it was not only a case of two individuals, but a conflict between the legacies of two clans: Banu Hashim and Banu Umayyah.
The rise of the Umayyad Dynasty
Traditions have it that Abu Sufyan, although having accepted Islam when Prophet Muhammadsa conquered Mecca, remained disgruntled at the loss of his chieftainship of Mecca. He is, thus, said to
have been reluctant in accepting Abu Bakrra, the first caliph, as the leader of the faithful, although the latter appointed him governor of Najran and later gave him major stakes in the Levant and Syria. Abu Sufyan was present in the battle of Yarmuq when Syria was conquered by the Muslim army, and his son Yazid (not to be confused with Yazid ibn Muawiya) was appointed governor. Yazid’s untimely death saw the command of Syria passed down to his brother Muawiya, inadvertently setting up the Banu Umayya as a dynasty of the Levant and Syria governorates.
Muawiya had refused the acceptance of Ali’sra caliphate and had defeated him in the Battle of Siffin, weakening Ali’sra power and leaving him prone to attacks from all opposing factions.
With Ali’sra assassination at the hands of a Kharjiite came to its end the era of the Rashidun – the rightly guided caliphs –and the era of Muawiya’s self-proclaimed caliphate began.
The build-up of Karbala in the Syria/Hijaz
conflict
Muawiya kept a close eye on the affairs of the rest of the Islamic Empire, especially the Hijaz, which had remained its nerve centre from the time of Prophet Muhammadsa through to the time of Alira, who later moved the seat of the caliphate from Medina to Kufa.
The presence of Prophet Muhammad’ssa close relatives and progeny did not sit well with Muawiya, who tried to keep them close by awarding them high-ranking roles in the Hijaz, yet not letting their activities go out of sight.
He had kept strict tabs on the likes of Abdullah ibn Zubayr whose ambition for caliphate was quite evident and who had garnered support from the stalwart companions of the Prophetsa in Hijaz.
Muawiya, passing his caliphate on to his son Yazid, is reported to have warned him against four individuals who were a potential threat to him: Husain ibn Alira, Abdullah ibn Zubayr, Abd al-Rahman ibn Abi Bakr and Abdullah ibn Umar.
Having assumed his father’s office of caliphate, Yazid ensured that he did whatever he could to bring these four individuals into
his allegiance. He immediately ordered Walid ibn Utbah, his governor (wali) of Medina, to secure allegiance from Husainra and Ibn Zubayr, even forcefully if required. Both were summoned to the wali’s court in Medina and both showed reluctance, albeit tactfully, to avoid any altercation. According to Tabari and Ibn Asakir, this was the first point when beheading Husainra was first considered, but not implemented due to the fear of uprisings in the Hijaz.
Baladhuri, Ibn Qutayba, and Dinawari record that Husainra and Ibn Zubayr fled Medina in the dead of night to Mecca. This move shows that both Husainra and Ibn Zubayr did not feel secure from the hostility of the Umayyad caliphs, and also that both had seen the clouds of a civil war loom on the horizon of the Islamic Empire.
Contesting caliphates
Once in Mecca, we have varying accounts from history about Husain’sra movements, but we must now keep in mind three characters, who carved out what we know as the Battle of Karbala: Yazid, the self-proclaimed caliph Ibn Zubayr and his ambition for the caliphate
Husainra, supported by the people of Kufa to reclaim the caliphate
In this atmosphere of contesting caliphates, Yazid had a massive army behind him, Ibn Zubayr had the advantage of being in the refuge of al-Hajr al-Aswad, the sacred black stone of the Kaaba, and Husainra was relying on his lineage that ran direct to the Holy Prophetsa, and the hope that this would secure him the support of Kufa.
On his way to Kufa, along with his seventy-two-man-strong group, which included his family, Husain’sra caravan was intercepted by Yazid’s armies and told he could not proceed to Kufa, nor return to Medina. It was in this tense climate that Husainra decided to stay in Karbala, where he arrived on the 2nd of Muharram alHaram of 61 AH. The rest is history, and of course, a harrowing one.
The multifaceted tragedy of Karbala
The most tragic and hurtful element of the story of Karbala is the martyrdom of Husainra, the grandson of Prophet Muhammadsa, but the fact that it happened not at the hands of the opponents of Islam, but that of his coreligionist Muslims, is what makes the tragedy even more sorrowful. Equally disturbing is the element that those comprising the conflicting camps were either the companions of the Prophetsa or their next generation.
Another painful angle of Karbala is that
it was to split the Muslim Ummah into two big contesting factions, both of which would declare one another as heretics and far from the actual Islam taught by the Prophetsa. The Sunni/Shiite schism that ensued turned into a gulf that could not, and might never, be bridged.
The entire conflict had erupted over claims to the caliphate, leaving it in a state that might never be resolved within the given dynamics of the Sunni-Shiite divide and further divides within the two. The civil war of Karbala left the Ummah devoid not only of a legitimate caliphate but also of a bleak view of the future, where both the major sects have their own versions of eschatology. Both differ hugely on how the latter-day saviours, Isa ibn Maryam and the Mahdi, might appear.
Given that the Sunni understanding of the signs of the Mahdi differs from those of the Shiites, both would never agree on an individual who would claim the role, and vice versa. The gulf of divide might only grow broader and deeper if such a claimant were to appear from either side.
The only sign of the Mahdi agreed upon by both parties is his lineage which leads back to the Prophetsa. Would this be possible even if, unlikely as it is, a direct lineage of the claimant was established? The answer does not seem to carry much optimism. Who, more than Husain ibn Alira, the protagonist of Karbala, would ever be able to prove direct, unbroken, uncontaminated descent from the Prophetsa? He was ruthlessly killed along with his many family members in whose veins ran the same sacred blood. How unfortunate that his body was mutilated and his blessed head used as trophy.
If Husain ibn Alira was denied not only caliphate, but imamate as well, who does the Ummah really expect to appear, display his lineage certificate, get accepted by all, and start to control the affairs of the Ummah as its Imam?
Clearly, this person being from either the Sunni or the Shiite factions is far from a possibility and reality.
So, where would this final Imam emerge from? He will have to be from another section of the Islamic community that is neither Sunni nor Shiite.
As one reminisces the sad story of Karbala, one is left to wonder whether it is the past of the Ummah that we should mourn, the present which is equally chaotic, or the future which seems to hold no hope and is heading straight into even scarier woods.
So with the Sunni/Shiite divide in place, no Imamate, no caliphate, no leadership and no unity seems possible. The question is, do we just sit and mourn the murder of Muslim unity, or look around for a solution?
Asif M Basit
Fasting on Ashura in Muharram: A brief look at this historical practice
Adam Ahmad Al Hakam
Fasting on the 10th of Muharram, widely known as the day of Ashura, had a place in early Islamic history – even before the martyrdom of Hazrat Imam Husainra. The tradition of fasting on this day has its roots in prophetic practices and biblical accounts.
Ashura and the practice of Prophet Muhammadsa
Fasting on Ashura in the month of Muharram precedes the tragedy of Karbala. The Holy Prophetsa observed this fast before the commandment of fasting in Ramadan was revealed. It was a long-standing custom among the Arabs, and the Holy Prophetsa upheld it both in Mecca and Medina.
According to Hazrat Sahibzada Mirza Bashir Ahmadra, before Ramadan fasting became obligatory, voluntary fasting –including on Ashura – was practised by the Holy Prophetsa and his Companionsra:
“Prior to the ordinance of fasting in the month of Ramadan, the Holy Prophetsa would observe voluntary fasting as well. However, until then, this had not been formally and specifically instituted for a specific time period. As such, it is narrated in the ahadith that prior to the obligation of fasting in the month of Ramadan, the Holy Prophetsa would fast on the day of Ashurah, i.e., on the 10th of Maharram and would encourage the Companionsra to do the same.” (The Life and Character of the Seal of Prophetssa, Vol. 2, p. 113)
In one narration, it is reported that Hazrat Abu Hurairahra relates:
The Holy Prophetsa once passed by a group of Jews who were observing a fast on the day of Ashura. The Holy Prophetsa inquired, “What is the significance of this fast?” They replied, “It was on this very day that Allah saved Mosesas and the Israelites from drowning, and Pharaoh was destroyed. On this day as well, Noah’sas Ark came to rest upon Mount Judi. Both Mosesas and Noahas observed a fast on this day as an expression of gratitude to Allah.” Upon hearing this, the Holy Prophetsa said, “I am more entitled to Mosesas than they are.” He then observed the fast himself and also instructed his Companionsra to fast on the day of Ashura. (Musnad Ahmad ibn Hanbal [Beirut], Vol. 2, pp. 359-360; Friday Sermon, 1 April 2005)
Ashura and fasting in the Bible
After highlighting that no previous religion prescribed fasting with the same discipline and comprehensive guidance as found in Islam, Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh said:
“Fasting is also mentioned in the Bible. For instance, the 10th of Muharram is said to be the day on which the Israelites were delivered from the tyranny of Pharaoh. According to the teachings of Prophet Mosesas, this day was to be remembered and
observed through fasting.” (Leviticus 16:2934; Khutbat-e-Tahir, Vol. 2, p. 317)
On another occasion, Hazrat Mirza Tahir Ahmadrh explained:
“In the early days after the migration to Medina, the Holy Prophetsa observed only the fast of Ashura. This is confirmed through multiple sources, including Sahih Bukhari. When the Holy Prophetsa learned that the Jews also fasted on this day, he inquired about the reason. He was told that, according to their tradition, this was the day when Mosesas was saved from Pharaoh’s oppression. In gratitude to God, the Jews would fast on this day. Upon hearing this, the Holy Prophetsa said, ‘Moses is closer to us than to the Jews.’ He then instructed a public announcement […] that those who had not eaten anything since dawn should observe the fast of Ashura, and those who had already eaten could compensate by fasting another day, just as one can make up missed fasts of Ramadan.” (Sahih al-Bukhari, Hadith 2001; Sahih Muslim, Hadith 1130a; Khutbat-e-Tahir, Vol. 7, p. 247-248)
Ashura in the Latter Days
Expounding on the connection between the Latter Days and the events surrounding Pharaoh – as reflected in the sayings of the Holy Prophetsa – Hazrat Mirza Tahir Ahmadrh explained:
“The idea that, in the Latter Days, the Ummah of Muhammadsa would have a significant connection to the events surrounding Pharaoh, was divinely disclosed to the Holy Prophetsa. The Holy Prophetsa elucidated this matter with clarity and emphasis.” (Khutbat-e-Tahir, Vol. 7, p. 653)
The Holy Prophetsa thus prophesied a repetition of events from Moses’ era in the Latter Days. According to Jami‘ at-Tirmidhi, Hazrat Khalifatul Masih IVrh states:
“A man asked Hazrat Alira to advise him regarding voluntary fasting beyond Ramadan. Hazrat Alira replied that only one man before had posed such a question, and he had done so in the presence of the Holy Prophetsa. In response, the Holy Prophetsa said: “If you desire to fast in any month apart from Ramadan, choose Muharram. It is the month of Allah. In it lies a day on which God turned in mercy to a people and accepted their repentance, granting them deliverance. Similarly, He will again, in the latter days, turn in mercy to another people, accepting their repentance and granting them deliverance from their own Pharaoh –and this too will occur in this very month.” (Ibid., p. 654; Jami‘ at-Tirmidhi, Hadith 741)
This prophecy was related to the advent and mission of Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Mahdi. He received multiple divine revelations pertaining to this matter:
1. “A time will come upon you like the time of Moses.” (Tadhkirah [English], p. 637)
2. “God, the Majestic and Glorious, has also told me that both these […] are Signs in
support of my truth like the Signs which Mosesas demonstrated before Pharaoh and the Sign which Noahas showed to his people.” (Ibid., p. 701)
3. “There is a Moses whom I shall make manifest and upon whom I shall bestow honour in the eyes of people.” (Ibid., p. 933)
Hazrat Mirza Tahir Ahmadrh states:
“This [above explanation] shows that the events involving Pharaoh and the injustices he inflicted upon Prophet Moses, peace be upon him, led to a divine decree from God Almighty – a decree so significant that it was destined to manifest once again [in the Latter Days].” (Khutbat-e-Tahir, Vol. 7, p. 655)
The practice of commemorating Ashura
As far as the practice of commemorating Ashura is concerned, Hazrat Khalifatul Masih IVrh expressed during a televised question-and-answer session held in London:
“The practice of commemorating Ashura is a new and un-Islamic tradition. There is no base or foundation for it either in the Holy Quran, nor in the Hadith, nor by the Holy Prophetsa nor by his Companionsra Hazrat Ali’sra children themselves never commemorated Ashura. Upon whom all this passed, they themselves did not get to know how one must commemorate this. The Shias who came afterwards got to know somehow the real way of commemoration. And it is not just one tragedy; many tragedies have occurred. Prophet Jesusas passed through a very painful incident too, and far greater and harsher injustices occurred before this. In the era of the Holy Prophetsa, he himself was the target of severe oppression. To overlook him – through whom his progeny gained their eminence – and instead highlight only their suffering [is not appropriate]. Hazrat Hamzara and other many Companionsra of the Holy Prophetsa were martyred and dragged through the streets, all of this began in the time of the Holy Prophetsa […]. Where has Ashura been commemorated for them?” (How do Ahmadis celebrate Ashura?, www.youtube.com)
Cautioning against religious innovations, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa stated:
“History informs us that […] there are numerous days that came to be commemorated. There is the day of Ashura. Milad-un-Nabi [the celebration of the Holy Prophet’ssa birth] is, of course, widely recognised. Then there is Milad Hazrat Alira, Milad Hazrat Hassanra, Milad Hazrat Hussainra, and Milad Hazrat Fatimah alZahrara. The first night of the month of Rajab is commemorated, as is its mid-month night. Similarly, the first night of Sha‘ban is observed, and then there’s the night of khatm as well. Additionally, there are various events associated with the month of Ramadan. In fact, there is an overwhelming number of such observances – days that have introduced innovations into Islam.” (Friday Sermon, 13 March 2009)
Fasting and Muharram
Responding to a question about fasting during the first ten days of Muharram, the Promised Messiahas clarified that it is not obligatory. (Badr, 14 March 1907, p. 5) Hazrat Mirza Tahir Ahmadrh said:
“When the commandment to observe fasting during Ramadan was revealed, the Holy Prophetsa said that one is now free regarding the fast of Ashura [i.e., it is not compulsory] – those who desire may observe the fast, and those who do not may refrain. God has granted us our own prescribed fasts.” (Sahih al-Bukhari, Hadith 2001; Khutbat-e-Tahir, Vol. 7, p. 248)
Regarding his view that Ramadan, rather than Muharram, constitutes the defining measure of the Islamic year, Hazrat Khalifatul Masih IVrh stated:
“As I advised you clearly last year, you should also reflect on your journey from one Ramadan to the next. A year is often marked from one specific point to another, depending on the calendar being followed. For instance, the Gregorian year begins on 1 January and ends on 31 December.
“However, when it comes to the Islamic calendar, our year effectively begins with Ramadan – that is, in practice, we consciously begin our year with Ramadan. Although the Islamic calendar officially starts with Muharram, in my view, it is Ramadan that serves as the true benchmark of the year. It starts with Ramadan and comes full circle with the next Ramadan.”
(Khutbat-e-Tahir, Vol. 14, p. 972)
M
100 years ago...
Hazrat Khilafatul Masih II’s call and the Jamaat’s response (1925)
“I seek refuge with Allah from Satan the accursed.
“In the name of Allah, the Most Gracious, the Most Merciful.
“We praise Him and send salutations upon His Noble Messengersa
“By the grace and mercy of God.
“He is the Helper.
“[‘All praise belongs to Allah – for everything the heart desired, at last emerged from behind the veil of destiny.’]
“All praise belongs to Allah the Almighty that today I am able to announce that, within the prescribed timeframe, God Almighty – out of His grace – granted the Ahmadiyya Jamaat the ability to fulfil the target of the [financial] appeal of ‘One Hundred Thousand’. I had made this appeal on 10 February [1925], which was printed and dispatched from Amritsar on 14. It is estimated that the appeal reached all jamaats across India by around the 20 or 22 of the same month. However, given that the preparation of contribution lists and the appeals for chanda typically requires some time, friends are generally unable to respond fully to it within the first month. For this reason, I announced that the threemonth period would commence not from March but from April.
“By the grace of Allah the Almighty, by the end of this period, contributions had exceeded one hundred thousand rupees – amounting to a total of one hundred and four thousand rupees. However, some friends wrote to inform me that the deadline for contributions was understood to be 30 June and they therefore had the right to collect funds until that date and dispatch them via money order on 1 or 2 July. Therefore, I instructed the office to consider the deadline of the first week of July as effectively ending on 30 June. Accordingly, when calculated on this basis, the total contributions amount to one hundred and ten thousand rupees. If the donations received thereafter are also included, the total increases further. In addition to cash donations, some individuals also donated land and others arranged for funds to be transferred from office accounts. If these are also taken into account, then by the time of this announcement, the total value of contributions had reached approximately one hundred and fifteen thousand rupees.
“[‘All praise, therefore, belongs to Allah – abundant, endless praise – for this.’]
“I am deeply pleased that Allah the Almighty has silenced those opponents who
used to allege that Ahmadis have grown weary of contributing financially. By His grace, Allah has enabled the Jamaat to offer a practical and collective rebuttal to such criticism, demonstrating that they are far from exhausted in their financial sacrifices. Rather, they remain as fresh and committed as they were on the very first day – and, in accordance with the spirit of true believers, their zeal has in fact grown even stronger. They stand ready to make every sacrifice for the cause of Islam and to bear every burden placed upon them.
“While I rejoice in this success – and rightly so, as should all other members of the Jamaat – I also wish to draw their attention to an important matter. As has been announced subsequently, our annual budget, which was previously fulfilled through chanda khas, has now, after being consolidated and re-evaluated, shown a shortfall of 40,000 rupees. Thus, to meet the budgets of both 1924–25 and 1925–26, we now require more than 150,000 rupees in chanda khas, instead of the initial estimate of 100,000 rupees. If those friends who have not yet participated in this chanda khas – or have not yet paid their promised amounts – recognise their responsibilities, then this deficit can be covered without the need for any further appeal. Even among the existing pledges, a sum of 25,000 rupees is still pending collection. Additionally, as the payment time for landowners was scheduled according to both agricultural harvests, their contributions have yet to be received. If we include these, then nearly 45,000 rupees
remain to be collected. Should those who have yet to contribute come forward, the total may increase further – and there may be no need for a chanda khas appeal in the coming year. It is even possible that by 1927, Allah may bring about such means that the routine budgetary requirements may be met entirely through regular contributions alone. Therefore, I once again call upon –indeed, urge – those friends who have not yet fulfilled their share to reflect on this matter. It is not in keeping with the spirit of true believers that they watch their fellow brothers struggle and strive, while they themselves remain idle. You cannot earn the pleasure of God through the actions of others – only your own deeds can draw you nearer to His presence.
“Alongside the joy I feel at witnessing this renewed expression of the Jamaat’s sincerity, I cannot withhold the happiness I experienced upon the fulfilment of a dream I had related to this financial appeal. Just a few days after publishing this appeal in the month of February – while I was away by the riverside for a change of climate – I saw in a dream that I was offering prayer in congregation with a few companions. As I turned my head to the right to conclude the prayer, I saw our esteemed brother Dr Qazi Karam Ilahi Sahib of Amritsar – one of the early companions of the Promised Messiahas – approach and, while shaking hands with me, repeatedly say: ‘Mubarak ho! Mubarak ho! Mubarak ho! Allah has placed great blessings in your words.’ I understood these words to be in reference
to the chanda khas [financial appeal]. After this, a sheet of paper was shown to me on which the figure ‘110,000’ was written and I understood this to represent the amount that would be collected. I narrated this dream the very same morning, after the Fajr prayer, to several friends who were present –among them were Dr Hashmatullah Sahib, Sheikh Abdur Rahman Sahib Qadiani and Sufi Abdul Qadir Sahib BA, whose names I clearly recall.
“How great a sign of God’s power it is that, despite the derision of opponents and the concerns of friends, when the final deadline for this financial appeal came to an end, the exact amount that had been revealed to me in the dream – 110,000 rupees – had been received. I would also like to inform my friends that, as I had promised, I have been regularly praying for all those who participated in this appeal or made efforts in its support. In keeping with that promise, not a single namaz has passed – from that day until today – in which I have not specifically prayed for them. I am certain that Allah will not let these prayers go unanswered. Indeed, hundreds have already witnessed the signs of acceptance of these prayers in their own lives and the rest, insha-Allah – with the exception of a few –will witness these signs in due course.
“Although those who have not yet contributed – apart from those whose designated deadlines have not yet passed, such as landowners and jamaats outside of India and those who have received special permission for extended deadlines – cannot attain the same merit as those who fulfilled their obligations within the appointed time, nonetheless, I have continued to pray for them as well. I hope that even now, should they discharge their due, Allah the Almighty will regard their action with favour and bestow His special grace upon them.
“Before concluding this message, I once again express my heartfelt gratitude to all those friends who made efforts to ensure the success of this appeal. I also pray to Allah the Almighty to shower His special blessings upon them and I hope that they will continue their efforts – not only for the remaining collection of chanda khas, but also for chanda aam, which is even more essential and may rightly be described as the backbone of the Baitul Maal [treasury].
“[‘And our last call is that all praise belongs to Allah, the Lord of the worlds.’]
“Khaksar, “Mirza Mahmud Ahmad, “Qadian Darul Aman, 12 July 1925.”
(Translated by Al Hakam from the original Urdu, published in the 16 July 1925 issue of Al Fazl)
Regional ijtemas held by Lajna Imaillah Niger
Muhammad Jamal Niger Correspondent
In June 2025, regional ijtemas were held by Lajna Imaillah and Nasirat-ul-Ahmadiyya Niger. Due to the current security challenges in Niger, it was deemed impossible to gather members from all regions in one central location. Hence, it was decided to replace the national ijtema with regional ones. This approach not only ensured the safety of participants but also allowed a greater number of members to participate locally. Each regional ijtema was scheduled according to local circumstances, with the cooperation of regional missionaries, local missionaries and local presidents of Lajna Imaillah.
The primary objective of these ijtemas was to familiarise members with the teachings of the Jamaat and to strengthen their bond with Khilafat-e-Ahmadiyya. These events featured both academic and sports competitions. A syllabus for academic competitions was prepared and distributed to all regions in advance.
In total, 12 regional ijtemas were held across 10 regions, including Niamey, Guidan Roumdji, Gaya, Dosso, Madaoua, Guidan Roumdji East, Birni N Konni, Dogondoutchi, Tessaoua and Dakoro. In total, 888 members of Lajna Imaillah and 442 members of Nasirat-ul-Ahmadiyya attended. Alhamdulillah, all ijtemas were held successfully and peacefully.
Continued from page 4
Prophetsa agreed, recognising the value of their agricultural expertise. (Friday Sermon, 28 February 2025 and 4 April 2025)
This arrangement became a model for later Islamic conquests and influenced the development of kharaj (land tax) systems. The willingness of the Holy Prophetsa to demonstrate mercy and pragmatism when holding complete power established a precedent that shaped Islamic jurisprudence
regarding conquered peoples and territories for centuries.
Unlike other victors who sought revenge, the Holy Prophetsa prioritised sustainable arrangements. Instead of seeing only treasures for taking, he recognised the value of maintaining functioning communities. This remarkable self-restraint when holding complete power became the ethical foundation for an Islamic government’s financial systems.
We are blessed today that by
“For the success of Jalsa and making it blessed in every way, I would like to say that Jamaat members in general, and UK Jamaat members in particular, should pay special attention towards prayers and charity”
(Friday Sermon, 23 July 2010)
Regional ijtema held by Majlis Ansarullah Farafenni, the Gambia
Lamin Nyabally Missionary, The Gambia
Majlis Ansarullah Farafenni, the Gambia, held its regional ijtema at the Ahmadiyya Muslim Mission in Farafenni, attended by 31 ansar, 11 khuddam and two atfal The ijtema commenced with listening to the Friday sermon of Hazrat Khalifatul Masih Vaa. The formal opening session began with a recitation from the Holy Quran, followed by the ansar pledge. The welcome address was delivered by the Regional Sadr, Foday Gassama Sahib, who welcomed all attendees and reminded them of their duties as members of Majlis Ansarullah. The first speech was delivered by Ustaz Samba Sowe on “The Importance of Financial Sacrifice.”
highlighting these financial concepts in his various sermons, Hazrat Khalifatul Masih Vaa has illuminated principles that are relevant in contemporary society. The careful categorisation of revenues, the emphasis on communal ownership and the clear demarcation between personal and public resources offer a framework for ethical financial management relevant to both religious communities and secular institutions today.
In a world where public finance is
Following the speech, members offered the Jumuah prayer.
Immediately after the prayers, the second session began with a recitation from the Holy Quran, followed by a speech by Naib Amir I and Missionary-In-Charge of The Gambia, Mahmud Ahmad Tahir Sahib, on “The Noble Character of the Holy Prophet Muhammadsa.”
The ijtema was brought to a close by the session’s president, Ustaz Nasir Gassama, who conveyed a message from Sadr Majlis Ansarullah The Gambia, Kemo Sonko Sahib. In his message, he reminded members of their religious and organisational responsibilities. The programme concluded with a silent prayer.
often seen as disconnected from ethical considerations, these Islamic principles offer a reminder that fiscal systems reflect fundamental values about community, leadership and shared resources. The Bayt al-Mal wasn’t merely an administrative innovation – it embodied a vision of governance where public wealth serves the public good, a concept as revolutionary today as it was fourteen hundred years ago.
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
20 June 2025
Muhammadsa: The great exemplar
After reciting the tashahhud, ta’awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said:
Accounts relating to the Conquest of Mecca were being mentioned. An incident took place before they set off, which is as follows: a companion, in an error of judgment, tried to inform the people of Mecca of the journey of the Holy Prophetsa. However, Allah the Almighty informed the Holy Prophetsa of this and thus, news of the plan of the Holy Prophetsa did not reach the disbelievers. The details are recorded in the following manner:
Whilst preparations were underway in Medina for the travel towards Mecca, a Badri companion [a companion who participated in the Battle of Badr], Hazrat Hatib bin Abi Balta’ahra, who was present in Medina, wrote a letter to the Quraish in which he said that the Holy Prophetsa was planning to travel towards them. He handed the letter to a woman, who belonged to the Muzainah tribe. The name of the woman is recorded as Kanud or Sara and was the bondwoman of an individual from the Banu Abdul Muttalib. He promised a reward for her taking this letter to the people of Mecca. He asked her to keep the letter secret as far as possible, and he prohibited her from passing through the normal route, as it was being guarded. This woman concealed the letter in her hair and braided it. She then set off with the letter. In the letter, it was written: “The Holy Prophetsa is heading towards you with an army that is like the cover of night (i.e., it was a very large army). It is fast approaching like a fierce flood. I swear by Allah that even if he were to set out towards you by himself, Allah would most surely help him against you, and God will most certainly fulfil His promise, which He has made with the Holy Prophetsa. Therefore, be prepared!”
In another narration, it is recorded in the following manner that “the Holy Prophetsa is about to set off with an army, either towards you, or towards another people. I am unable
to say where exactly he is headed. In any case, you should be fully prepared. I hope that this news will serve as a favour of mine upon you.” (Al-Sirah al-Nabawiyyah, narration by Imam al-Bukhari, Ryaz Hashim Hadi, Dar Al-Kotob Al-Ilmiyah, p. 136; Fathul-Bari, Vol. 7, Kitab-ul-Maghazi, Hadith 4274, Qadeemi Kutub Khana Aram Baagh, Karachi, p. 663; Al-Sirah al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 109; Al-Roz-ul-Unf, Vol. 4, Dar Al-Kotob AlIlmiyah, Beirut, pp. 150-151; Ghazwat-ulNabi, Ali bin Burhan-ul-Din Hallabi, Darul-Isha’at Karachi, p. 549)
According to another narration, he sent this letter to Safwan bin Umayyah, Suhail bin ‘Amr and ‘Ikrimah bin Abi Jahl.
On the other hand, owing to the blessed prayers of the Holy Prophetsa, Allah the Almighty informed him of this letter. As such, the Holy Prophetsa called for Hazrat Alira. Hazrat Alira personally relates this incident and says: “The Holy Prophetsa sent me, Abu Marsad Ghanawi and Zubair. All of us were horsemen. The Holy Prophetsa said that you should set off until you reach Raudha Khakh (the name of a place between Mecca and Medina). A woman from among the idolaters will be there. She has a letter for the idolaters from Hatib bin Abi Balta’ah. Hence, we found her at the very place the Holy Prophetsa had pointed out as she was travelling on her camel. We told her to hand over the letter, but she replied that she did not have any letter. We made the camel kneel down and began searching [her belongings], but did not find any letter. We said that the Holy Prophetsa could not be wrong. You must hand the letter over, or else we will strip you down and conduct a full search. When she saw our firmness, she leaned to one side and took out a cloth that she had tied to her waist and handed it [i.e. the letter] to us.”
According to another narration in Sahih Bukhari, the woman carrying the letter had hidden it within her hair, from where it was retrieved. There are two narrations. They brought this woman before the Holy Prophetsa
Hazrat Umarra said, “O Messengersa of Allah, this man (i.e., Hatibra, the companion who wrote the letter) has committed treachery against Allah, His Messenger, and the believers. Permit me to strike off his head.” The Holy Prophetsa turned to Hatibra and asked, “What compelled you to do what you did? Why did you write this letter?”
Hatibra replied, “By Allah, it is not that I do not believe in Allah and His Messengersa (I am among those who believe, and this was not an act of rebellion. He said,) The reason I did it was that I wanted to do a favour to the Quraish, hoping that in return, Allah would protect my family and possessions. Among your other companions, every single one of them has relatives in Mecca through whom Allah protects their families and properties.”
The Holy Prophetsa said, “He has spoken the truth. Do not say anything but good about him. He has said the truth,” i.e., he made a mistake out of innocence.
Then the Holy Prophetsa said to Hazrat Umarra, “Was he not present at the Battle of Badr?” The Holy Prophetsa also said, “Verily, Allah looked to the people of Badr and said, ‘Do as you please, for paradise has been made obligatory for you,’ or, ‘I have forgiven you.’” Upon hearing this, tears flowed from Hazrat Umar’sra eyes, and he said, “Allah and His Messengersa know best.” (Sahih alBukhari, Kitab-ul-Maghazi, Hadith 3983; Umdatul Qari, Vol. 7, Dar Al-Kotob AlIlmiyah, Beirut, p. 137; Furhang-e-Sirat, Zawar Academy Karachi, p. 136)
Hazrat Musleh-e-Maudra has also mentioned this incident, referencing various historical accounts. He writes:
“During the time of the Holy Prophetsa, a companion secretly attempted to send news to his relatives in Mecca about an impending Muslim attack. He did this so that, out of gratitude for his gesture, his relatives would be treated with kindness. However, Allah the Almighty informed the Holy Prophetsa of this matter through revelation. The Holy Prophetsa sent Hazrat Alira and a few other companions, instructing them, ‘There is a woman at such-and-such place – go and retrieve a letter from her.’
“When they caught up with her and asked for the letter, she denied having it. Some of the companions began to wonder whether the Holy Prophetsa might have been mistaken. But Hazrat Alira said, ‘No, the statement of the Holy Prophetsa cannot be wrong. (Such was the level of his faith.) I will not leave this place until we get that letter from her.’ They then addressed the woman sternly, and eventually she brought out the letter and handed it over.” (Khutbate-Mahmud, Vol. 4, pp. 182-183)
In another place, Hazrat Musleh-eMaudra has narrated this incident in greater detail. He writes:
“In a moment of weakness, a companion wrote a letter to the people of Mecca, informing them that the Holy Prophetsa had departed with an army of ten thousand. He added, ‘I do not know where he is heading, but I assume he is probably going towards Mecca. I have some relatives and close family members in Mecca, and I hope that you will help them during this difficult time
and not allow any harm to come to them.’
“Before this letter could reach Mecca, the Holy Prophetsa summoned Hazrat Alira early in the morning and said:
“‘Go to such-and-such location. Allah the Almighty has informed me that you will find a woman there riding a camel. She has a letter that she is carrying to the people of Mecca. Take the letter from her and return to me at once.’
“As they were about to depart, the Holy Prophetsa further instructed them, saying:
“‘Be mindful that she is a woman – do not be harsh towards her. (Initially, do not be harsh.) Insist and emphasise that you have a letter with you. But even then, if she does not admit it, and if your pleading and requesting do not work, then you may even be strict if it gets to such a stage. And even if you have to kill her, then you may do so, but do not allow the letter to go. It is extremely important that the letter be stopped.
“Thus, Hazrat Alira arrived there. The woman was present. She began to cry and started taking oaths, that, ‘Am I a traitor, a deceiver? What is the matter? Search me.’ Thus, they looked here and there, emptied her pockets, and looked through her belongings, but no letter was found. The companions said, ‘It seems the letter is not with her.’
“Hazrat Alira became impassioned. He said, ‘Be quiet,’ and exclaimed with great fervour, ‘By God, the Holy Prophetsa can never lie.’ Therefore, they said to the woman, ‘Muhammad, the Messengersa of Allah, has said that you have a letter, and by God, I am not lying.’ Then he drew his sword and said, ‘Either hand over the letter peacefully, or remember well that even if I have to strip you in order to search you, then I will, because the Holy Prophetsa has spoken the truth and you are lying.’
“Thus, she became frightened, and when she was threatened with being stripped, she immediately undid her braids. Inside her braids she had hidden the letter, which she took out and handed over. (She hid it within her hair.) (Sair-e-Ruhani [7], Anwar-ulUlum, Vol. 24, pp. 262-263)
In any case, after this, the Holy Prophetsa began his journey. Regarding the departure of the Holy Prophetsa from Medina, it is written that the Holy Prophetsa appointed Hazrat Abu Ruhm bin Husain Ghifarira as his deputy in Medina. According to Ibn Ishaq, the Holy Prophetsa departed with a large party consisting of the Muhajirin, the Ansar, and other Arab tribes when ten days of Ramadan had passed. However, according to a narration in Musnad Ahmad, he departed from Medina on the 2nd of Ramadan. The commentator of Bukhari, Allama Ibn Hajar, has preferred the narration of the 2nd of Ramadan.
In any case, during this journey, some people were mounted on horses, while others on camels. (Fath-ul-Bari, Vol. 8, Qadeemi Kutub Khana, Aram Baagh Karachi; Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 212; Sirat Ibn Ishaq, Al-Maktabatul-Asriya, Beirut, p. 670)
When the army departed from Medina under the leadership of the Holy Prophetsa, approximately 7,400 individuals accompanied him. This number continued to increase as various tribes joined, such as the Banu Asad and Sulaim, to the point that the army’s number reached 10,000 whilst marching on the route to Mecca.
When the Holy Prophetsa reached a place called Sulsul, which was an elevated place past Dhu al-Hulaifah near Bayda’, he sent Hazrat Zubair bin al-Awwamra ahead with a cavalry of 200 men. In some books, this army’s number is said to be 12,000, but most narrations mention it as 10,000, and that seems to be the more accurate figure. (Al-Sirah Al-Halabiyyah, Vol. 3, Dar AlKotob Al-Ilmiyah, Beirut, p. 110; Fatahe-Makkah, Bashameel, Nafees Academy Karachi, pp. 145-146; Al-Tabaqat Al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 102; Furhang-e-Sirat, Zawar Academy, Karachi, p. 174)
Hazrat Musleh-e-Maudra described this incident in the following way: “At this time, the Holy Prophetsa dispatched messengers in all directions to the Muslim tribes. And when reports were received that the Muslim tribes were ready and would join along the route of the march to Mecca, the Holy Prophetsa instructed the people of Medina to take up their arms.
On the first of January, 630 CE, that is 10 Ramadan, 8 AH, this army departed from Medina and along the way, Muslim tribes joined from all four directions.”
Hazrat Musleh-e-Maudra has also written that it was 10 Ramadan. After travelling past only a few locations, when this army entered the wilderness of Faran, its numbers had reached 10,000, exactly in accordance with the prophecy of Prophet Solomanas (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, p. 337; Kitab-ul-Taufeeqat AlIlhamiyyah, Al-Muassisah Al-Arabiyyah Al-Durasat, p. 40)
During this journey, among the noble wives of the Holy Prophetsa, Hazrat Umme Salamahra was with him. According to some narrations, Umm al-Mu’minin Hazrat Maimunahra also accompanied him. (Maqalat-e-Sirat, Dr Muhammad Hussain Mazhar Siddiqi, Vol. 3, p. 259; Kitab-ulMaghazi, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 289)
There is also one narration found in Sahih al-Bukhari which mentions that his daughter, Hazrat Fatimahra, was also with him. (Sahih al-Bukhari, Kitab-ul-Salat, Hadith 357)
This journey took place during the month of Ramadan. According to various narrations, the Holy Prophetsa observed the fast in the initial days of travel. However, he then stopped fasting and also instructed the Companions not to fast as well.
It is recorded in Sahih al-Bukhari that Hazrat Ibn Abbasra narrated: The Messengersa of Allah set out during the month of Ramadan for the Conquest of Mecca. When the Holy Prophetsa set off for the journey, he was fasting. However, upon reaching the spring of Kadid, which lies between Qudaid and Usfan and is located forty-two miles from Mecca – he broke his fast and did not fast thereafter for the remainder of the month. This is a narration from Sahih Bukhari. (Sahih al-Bukhari, Kitab-ul-Maghazi, Hadith 4275; Sharah AlZurqani Ala Al-Mawahib-ul-Duniya, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 332)
Another narration from Bukhari, also reported by Hazrat Ibn Abbasra, states: “The Holy Prophetsa departed from Medina during Ramadan with an army of ten thousand men. This event occurred approximately eight and a half years after his migration to Medina. The Holy Prophetsa set
out towards Mecca. He and his Companions observed the fast until they reached Kadid – a spring situated between Usfan and Qudaid – where the Holy Prophetsa broke his fast, and the companions also followed suit. (Sahih al-Bukhari, Kitab-ul-Maghazi, Hadith 4276)
The commentator of Sahih al-Bukhari, Allama Ibn Hajar, notes that the idea suggesting the Holy Prophetsa broke his fast on the very day of departure from Medina is incorrect, as the distance between Medina and Kadid spans several days’ travel. (Fathul-Bari, Vol. 4, Kitab-ul-Saum, Qadeemi Kutub Khana, Aaraam Bagh, Karachi, p. 227)
With regards to the exact location where the Holy Prophetsa and his Companions broke their fast, various narrations mention different places. In this connection, Allama Al-Aini, another commentator of Bukhari, provides further details – since some narrations mention that the fast was broken at Kadid – according to Allamah Al-Aini, there is a difference of opinion in regards to the location where the Holy Prophetsa broke his fast whilst travelling. As some have mentioned Usfan instead of Kadid, and others have mentioned Qura al-Ghamim or Qudaid. According to Qazi Ayaz, while narrations differ concerning the precise location where the fast was broken, the event itself is consistently narrated. All the locations mentioned lie in close proximity within the Usfan region. (Umdat-ul-Qari, Vol. 11, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 68)
The Holy Prophetsa set out from Arj, he observed a female dog nursing her pups along the way. (This incident has also been recorded, demonstrating the deep compassion the Holy Prophetsa had for animals). The Holy Prophetsa instructed Hazrat Ju’ayl bin Suraqahra to stand guard near her to ensure that neither she nor her offspring were disturbed by the advancing army.
In order to capture spies, the Holy Prophetsa had dispatched a cavalry unit ahead of the main army. The tribe of Banu Khuza‘ah had done the same and would block anyone passing by. The other tribe had also impeded the passage.
This cavalry unit dispatched by the Holy Prophetsa, captured a spy from the Hawazin tribe and brought him before the Holy Prophetsa. Upon inquiry, the spy revealed that the Hawazin were assembling forces against the Muslims. The Holy Prophetsa responded, saying: “Allah is sufficient for us, and He is the Best of Planners.” The Holy Prophetsa then ordered Hazrat Khalid bin Walidra to detain the spy so that he could not return and alert his people.
When the Holy Prophetsa reached Qudaid, the tribe of Banu Sulaim, numbering around one thousand, joined his ranks. It was here that the banners and flags were prepared and distributed among the various tribes.
The formation of the army at Qudaid was organised based on their tribes. Each tribal unit was placed under the command of a leader from their own people. The Ansar were divided into twelve units based on their tribes – six from the Aus and six from the Khazraj. As for the Muhajirin, three banners were held by Hazrat Ali bin Abi Talibra, Hazrat Zubair bin al-Awwamra, and Hazrat Sa’d bin Abi Waqqasra. (Subul
Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 212; Fatah-e-Makkah, Bashameel, Nafees Academy Karachi, p. 167; Dairahe-Ma’arif Muhammad Rasulullahsa, Vol. 9, Bazam Iqbal, Lahore, p. 79; Sirat Encyclopaedia, Vol. 9, Dar-ul-Islam, p. 133; Fath-ul-Bari, Vol. 8, Qadeemi Kutub Khana Aram Baagh, Karachi, p. 663)
An incident is also recorded in relation to this expedition regarding the acceptance of Islam by Abu Sufyan bin Harith and Abdullah bin Abi Umaiyyah. Abu Sufyan bin Harith mentioned here is not to be confused with Abu Sufyan bin Harb.
The paternal cousin of the Holy Prophetsa, as well as his milk brother, Abu Sufyan bin Harith, left Mecca, along with his son, Jafar and Abdullah bin Abi Umaiyyah bin Mughirah and met the Holy Prophetsa at Thaniat al-Iqab, which was situated between Mecca and Medina. Since both of them were extremely staunch enemies of the Holy Prophetsa, they did not have the courage to come directly before the Holy Prophetsa. Hazrat Umm Salamahra, who was the sister of Abdullah bin Abi Umaiyyah, informed the Holy Prophetsa that his paternal cousins, i.e. Abu Sufyan bin Harith and Abdullah, wished to meet him. The Holy Prophetsa refused to meet them and stated that his paternal cousin had sought to humiliate him. [Abu Sufyan] was a poet and would compose poetry in order to humiliate the Holy Prophetsa. Moreover, the Holy Prophetsa stated that Abdullah had left no stone unturned in his enmity towards him whilst in Mecca, therefore he refused to meet them. When these words of the Holy Prophetsa reached Abu Sufyan bin Harith, he was overcome with emotion and said, “If Muhammadsa remains displeased with me and does not permit me to meet him, then along with this child of mine (who he had brought along with him), I will head out into the desert until I eventually die from hunger and thirst.” When the Holy Prophetsa heard this, he called both of them and granted them the honour of meeting him. Immediately, the Holy Prophet’ssa heart softened for them. Thereafter, they both embraced Islam and continued to practice their faith in the most excellent manner.
An introduction to Abu Sufyan bin Harith is as follows. As previously mentioned, this Abu Sufyan is different. Islamic history prominently features two individuals named Abu Sufyan. The first Abu Sufyan was a leader of the Quraish of Mecca and was married to Hind, known for chewing the liver of Hazrat Hamzahra. This Abu Sufyan is famously known as Abu Sufyan bin al-Harb. The other is Abu Sufyan bin Harith bin Abdul Muttalib, the paternal cousin of the Holy Prophetsa Historians occasionally confuse the two due to the similarity in their names, mistakenly referring to Abu Sufyan bin Harb instead of Abu Sufyan bin Harith.
For instance, during the Battle of Hunain, when chaos briefly overtook the Muslims, it is recorded that Abu Sufyan was holding the bridle or stirrup of the Holy Prophet’ssa mule, standing alongside him. Some historians mistakenly identify this person as Abu Sufyan bin Harb, but scholars generally agree that it was in fact Abu Sufyan bin Harith. He was also the milk brother of the Holy Prophetsa, as both had been nursed by Halima Sa’diyyah.
He loved the Holy Prophetsa dearly,
but when he announced his claim to prophethood, Abu Sufyan bin al-Harith became vehemently opposed and hostile. He was counted among the prominent poets of Mecca and, due to his opposition, composed derogatory poems against the Holy Prophetsa. Hazrat Hassan bin Thabitra often responded to his satire. Whenever poetry mentions “convey this message to Abu Sufyan,” it refers to Abu Sufyan bin Harith.
According to Tarikh al-Khamis, Abu Sufyan once approached the Holy Prophetsa and recited:
This is verse 92 of Surah Yusuf.
This translates to: “By Allah! Surely has Allah preferred thee above us and we have indeed been sinners.”
Upon hearing this, the Holy Prophetsa replied:
“No blame shall lie on you this day; may Allah forgive you! And He is the Most Merciful of those who show mercy.” [The Holy Quran, 12:93]
According to one account, Hazrat Alira advised Abu Sufyan to present himself before the Holy Prophetsa, reciting this verse, seeking forgiveness. At that moment, Abu Sufyan, out of sheer embarrassment, could not lift his head as he stood before the Holy Prophetsa
Nevertheless, after accepting Islam, Abu Sufyan bin Harith, who previously wrote satirical poetry against the Holy Prophetsa, began composing poetry filled with deep love and reverence for him. Following his conversion, he wrote a heartfelt ode praising the Holy Prophetsa. Abu Sufyan bin Harith was counted among those people who closely resembled the Holy Prophetsa in appearance. The Holy Prophetsa granted him glad tidings of paradise, and he is counted among the best of the companions due to his exemplary adherence to Islam.
Three days before his demise, Abu Sufyan dug his own grave. When his end drew near, he instructed those around him, “Do not mourn over me, as from the day I embraced Islam, I have kept myself completely free from sin.”
At the time of the Holy Prophet’ssa passing, Abu Sufyan expressed his profound grief through a moving elegy. Some translated verses read:
“I am deeply restless, for the night refuses to end, and how long and dark is the night of one afflicted! Weeping has brought me some measure of relief, yet these tears are as nothing compared to the anguish that has befallen the Muslims. The evening of the Prophet’s demise, peace and blessings be upon him, was a night that magnified and deepened our grief beyond measure. It was as if the earth itself was about to overturn upon us, unable to bear the weight of this tragedy.”
He then wrote: “The passing of the Prophet, peace and blessings be upon him, the stream of revelation was brought to a close, and the Quran, which Gabriel would carry morning and evening, descends no more.”
And then whilst addressing Hazrat
Fatimara, he wrote:
“O Fatimah! If you shed tears upon this moment, you do no wrong; and if you withhold your weeping, that is indeed the best path. Then seek refuge in patience, for therein lies a reward from Allah, a boundless favour. And never tire of recounting the noble traits and virtues of your father, the Messenger of Allah, peace and blessings be upon him – for no matter how eloquent the words, no tribute can ever encompass the glory and excellence that were his.”
In this Arabic ode, he further states:
“The grave of your father, O Fatima, is superior to all graves, for within lies the Noble Prophetsa, the leader of all mankind.”
Hazrat Abu Sufyan bin Harithra passed away in 15 AH or 20 AH, and Hazrat Umarra led his funeral prayer.
A brief introduction of Abdullah bin Abi Umayyahra, who was the other person [to accept Islam] is as follows: His name was Hudhiafah – he was the son of the Holy Prophet’ssa paternal aunt, Atikah, making him the Holy Prophet’ssa cousin. He was the brother of the Mother of the Believers, Hazrat Umm Salamahra. When the Holy Prophetsa made his claim to prophethood, he became a fierce opponent and far exceeded the harshest of opponents. It is stated in the Holy Quran:
“And they say, ‘We will never believe in thee until thou cause a spring to gush forth for us.” [Surah Bani Israel, V. 91)
It is said that the person who made this statement was the same Abdullah bin Abi Umayyahra. However, after he accepted Islam, he fought with great devotion in the Battle of Hunain, and he was martyred in the expedition of Ta’if after being struck by an arrow. (Usdul Ghaba, Vol. 6, Vol. 3, p. 176, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 141-143; Tarikh-ul-Khamis, Vol. 2, Dar-ulSadir, Beirut, p. 474; Al-Isti’ab, Vol. 3, Darul-Jalil, Beirut, p. 868; Sahih al-Bukhari, Kitab-ul-Maghazi Hadith 4317)
During this journey, with reference to Hazrat Abbasra joining the Muslim army, it is recorded that when the Holy Prophetsa began his journey towards Mecca, Hazrat Abbasra prepared his belongings in Mecca in order to migrate to Medina. Hazrat Abbasra met the Holy Prophetsa at Juhfa, which is 76 miles from Mecca. Hazrat Abbasra sent his belongings ahead to Medina and then started his journey back to Mecca alongside the Holy Prophetsa. (Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 213214; Al-Rauz Al-Muatir Fi Khabr Al-Iqtar, Maktabah Lebanon, 1984, p. 156)
A brief introduction of Hazrat Abbasra bin Abdul Muttalib is as follows: Hazrat Abbasra bin Abdul Muttalib was the Holy Prophet’ssa paternal uncle. He was two or three years older than the Holy Prophetsa. He was known by the title Abu al-Fadl due to his son, Fadl bin Abbas. After Abu Talib, he became the Siqayah, meaning he was the person responsible for arranging water for the pilgrims. Hazrat Abbasra was with the Holy Prophetsa when the Ansar pledged allegiance to him at Aqabah. Hazrat Abbasra
also remained steadfast alongside the Holy Prophetsa during the Battle of Hunain. He passed away in 32 or 33 AH. There are various narrations regarding Hazrat Abbas’ra acceptance of Islam; according to some, he accepted Islam prior to the migration, while some say that he accepted Islam before the Battle of Badr. According to others, he accepted Islam around the time of the Battle of Khaibar, and there are those who say that he accepted Islam prior to the Conquest of Mecca. According to the research of Hazrat Mirza Bashir Ahmad Sahibra, up until the Second Pledge at Aqabah, Hazrat Abbasra had not accepted Islam. Whilst writing about the Second Pledge at Aqabah, he says: “(The Holy Prophetsa) took his uncle Abbas along with him, who was still an idolater, but loved the Holy Prophetsa.” It is most likely that Hazrat Abbasra would have accepted Islam prior to the Battle of Badr. However, all historians agree that Hazrat Abbasra accepted Islam while in Mecca but did not make this known so that he could convey news regarding Mecca and its people to the Holy Prophetsa. Some narrations also state that the Holy Prophetsa said to Hazrat Abbasra, “it will be more beneficial for you to remain in Mecca.” (Al-Isti’ab Fi Ma’rifat-ul-Ashab, Vol. 2, pp. 810-812 & 817; Usdul Ghaba, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 163-164; Sahaba Kiram Wa Tabieen Ki Zindagion Ka Ta’aruf, Muhammad Nasir-ul-Din, p. 588; Muntakhib Sirat-e-Mustafa, Professor Dr Abdul Aziz bin Ibrahim Al-Umri, p. 393; Sirat Khatamun-Nabiyyeen, p. 228)
Hazrat Abu Bakrra saw a dream about the Conquest of Mecca which is recorded as follows: Hazrat Abu Bakrra presented his dream before the Holy Prophetsa, saying, “O Messengersa of Allah, I was shown a dream. I saw you in the dream; we reached near Mecca when a barking dog came towards us. When it came near us, it lay on its back, and milk began flowing from it.” Upon this, the Holy Prophetsa said, “The evil of the Meccans has been removed and benefit has drawn near (this was his interpretation). They will cite their ties with you, thereby seeking your protection, and you are acquainted with some of them.” Then, the Holy Prophetsa said to Hazrat Abu Bakrra, “If you come across Abu Sufyan, do not kill him.” This was referring to the other Abu Sufyan [bin Harb]. (Dalail-ul-Nabuwwah, al-Bayhaqi, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 48)
In any case, the Holy Prophet’ssa army continued its journey and the Holy Prophetsa set up camp at Marr al-Zuhran. It is recorded that as a result of the Holy Prophet’ssa excellent military wisdom and his prayers, it was a profound miracle that an army of ten thousand departed from Medina, travelled approximately four hundred kilometres and set up camp five miles outside of Mecca, yet the Meccans had not received so much as a whisper of news about it. The Holy Prophetsa set up camp at Marr al-Zuhran at the time of Isha [late evening prayer], which was between Usfan and Mecca, at a distance of five miles from Mecca. Upon receiving orders from the Holy Prophetsa, his Companions lit ten thousand fires. He appointed Hazrat Umarra to oversee the army. (Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 213214; Encyclopaedia Sirat-un-Nabi, Dar-ulIslam, p. 188; Mu’jam-ul-Buldan, Vol. 5, Dar
Al-Kotob Al-Ilmiyah, Beirut, p. 123)
Hazrat Musleh-e-Maudra writes about the Muslim army and how they reached Mecca undetected. He says, “Apart from Ahzab, never had such a large army been assembled in the history of Arabia. There were ten to twelve thousand men at Ahzab, meaning the second largest army in the history of Arabia belonged to the Muslims. Yet, such a large army departs from Medina, and no one knows about it. Then, Allah the Almighty miraculously shows that He sounds the drum which belongs to Him while destroying the drum belonging to the enemy. Hence, when the Holy Prophetsa departed, he said, ‘O my God, I beseech you to deafen the ears of the Meccans and blind their spies. Let them not see us nor let them hear anything about us.’ When the Holy Prophetsa departed, there were hundreds of hypocrites in Medina, yet when an army of ten thousand set out from Medina, news of it did not reach Mecca.” (Sair-e-Ruhani [7], Anwar-ul-Ulum, Vol. 24, p. 262)
Though there were seven thousand at the time, it was still a very large number and more people joined along the way. Yet the hypocrites in Medina still never found it in them to convey this news. As it has been mentioned, the Quraish or the Meccans had absolutely no knowledge about the Holy Prophet’ssa departure or even about him being right outside of Mecca. They were certainly afraid of an attack from the Holy Prophetsa, but they never expected that the Muslims would actually be able to attack them. Yet the Meccans were certainly on alert to some degree, and they would patrol the surrounding areas at night. One night, Abu Sufyan was on patrol along with two chieftains of Mecca, Hakim bin Hizam and Budail bin Waraqah. They saw the army’s
tents and fires, as though it were the fire of Arafat. They started guessing among themselves, saying that it must be the Banu Ka’b, meaning the Khuza’ah, as they had been enraged by the battle that had just taken place. Then they themselves began to say (they were guessing) that it could not be them as they did not have that many in numbers. Then they said that it must be the Banu Hawazin, but then they rejected that idea themselves. They kept on guessing until they heard the horses neighing and the sounds of the camels. This struck great fear into them. (Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 213214; Fatah-e-Makkah, Bashameel, Nafees Academy Karachi, p. 199)
As they were having their conversation, the spies commissioned by the Holy Prophetsa who were taking stock and patrolling the surrounding areas, captured them and brought them to the Holy Prophetsa. According to one narration, Allah the Almighty informed the Holy Prophetsa in a vision about Abu Sufyan being near.
Hazrat Abu Layla narrates: “We reached Marr al-Zuhran alongside the Holy Prophetsa. The Holy Prophetsa said: ‘Go and get Abu Sufyan, who is in Arak (which was the name of a valley near Mecca)’, and so, we went and detained him.” Ibn Uqbah has written: “Abu Sufyan, Hakim bin Hizam and Budail bin Waraqah did not know what happened. This group of companions who were sent on a reconnaissance mission went and detained him. They took hold of the reins of his camel. Abu Sufyan and his comrades asked who they were, to which they replied they were the companions of the Holy Prophetsa. Abu Sufyan said, “Has it ever happened that such a large army has descended upon a people and they remained
completely unaware? How could such a huge force arrive without any notice?”
According to another narration, when the Holy Prophetsa reached Marr al-Zuhran, Hazrat ‘Abbasra experienced a change of heart towards the people of Mecca. So, he mounted the Holy Prophet’ssa white mule named Shahba and went towards the area of Arak, thinking that perhaps he might find someone to send to Mecca to inform its people of the Prophet’ssa arrival and to ask them to come and seek a peace treaty from him before he entered the city by force. As he was thinking this, he heard the voices of Abu Sufyan, Hakim bin Hizam, and Budail bin Waraqah. Abu Sufyan was saying, “I have never seen a fire like this, nor an army like this before,” and Budayl was saying, “By Allah, this is the fire of the people of Khuza’ah. Their desire for battle has inflamed their passions.” Abu Sufyan responded, “By Allah, Khuza’ah are few and weak. This cannot be their fire nor their army.”
Hazrat ‘Abbasra heard their voices and recognised them, and Abu Sufyan also recognised him. Hazrat ‘Abbasra brought Abu Sufyan to the Holy Prophetsa, while his other two comrades departed. He took Abu Sufyan alone to the Holy Prophetsa and left the other two behind. In one narration, Hazrat ‘Abbasra took the other two as well to the Holy Prophetsa. Both narrations have been related. (Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 214216; Mu’jam-ul-Buldan, Translated by Dr Ghulam Gilani Barq, Dar Al-Kotob AlIlmiyah, Beirut, p. 37)
Hazrat Musleh-e-Maudra has described the event in the following words:
“While the Muslim army was advancing towards Mecca, the people of Mecca, owing
to the silence that had fallen upon the atmosphere, grew increasingly fearful. At last, after consultation, they persuaded Abu Sufyan to go out of the city and find out what the Muslims intended to do. After travelling a short distance from Mecca, Abu Sufyan stepped into the wilderness that was lit up by countless fires. The Holy Prophetsa had ordered that every tent should have a fire lit before it, and ten thousand people with blazing fires in front of their tents in the wilderness was a scene that struck awe. Abu Sufyan asked his comrades, ‘What is this? Has an army descended from the heavens? No Arab tribe possesses such a formidable army.’ They began to name various Arab tribes, but he said, ‘No, no. None of the Arab tribes could possibly have an army as large as this.’ As he was saying this, a voice called out from the darkness, ‘O Abu Hanzalah!’ Abu Hanzalah was the appellation of Abu Sufyan. Abu Sufyan said, ‘Abbas, what are you doing here?’ Hazrat ‘Abbasra replied, ‘Behold the army of Muhammad, the Messengersa of Allah. If you do not quickly make arrangements, defeat and disgrace will certainly be decreed for you (i.e., the only way is to make peace.)’” (Dibacha Tafsir-ulQuran, Anwar-ul-Ulum, Vol. 20, pp. 337338)
In any case, this is only part of the larger account. There are further details, which, insha-Allah, I will relate in the future. As I always say, continue focusing on prayers. May Allah the Almighty safeguard the world from the conflicts. May Allah the Almighty improve the turbulent circumstances of the world so that the conditions improve and that it does not result in further devastation.
(Official Urdu transcript published in the Daily Al Fazl International, 11 July 2025, pp. 2-6. Translated by The Review of Religions.)
“I re-emphasise that you must not rank this convention in the same league as other, ordinary, human assemblies. This is a phenomenon that is based purely on Divine Help, for the propagation of Islam.”
