Jalsa Salana UK 2026 progress report: Preparations gather pace at Hadeeqatul Mahdi
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A vision misread: Quran 2:260 and the exile of Bani Israel
Jamaat Georgia holds its fourth Jalsa Salana
Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7396
Hadeeqat-ul-Mahdi, Alton, UK, 23 July 2026: As Jalsa Salana UK 2026 is set to start tomorrow, Hazrat Mirza Masroor Ahmad, Khalifatul Masih V (aa), visited the Jalsa Salana UK site to inspect arrangements and to address the volunteers working around the clock.
Huzoor (aa) visited the kitchens, including the roti plant, butchery, pot washing station and store. Huzoor (aa) took a detailed look at how all these departments are operating and spoke to duty workers.
Huzoor (aa) then inspected a number of exhibitions, including Humanity First,
Review of Religions, True Islam UK, IAAAE, ITQA, and the Ahmadiyya Archive & Research Centre and Al Hakam, which notably features a model of Qadian this year. A little after 7 pm, as Huzoor (aa) arrived
Tabligh in Tapak Tuan and Padang: Maulvi Rahmat Ali’s first-hand account (1926)
Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
Pray in
Hazrat Abu Hurairah (ra) narrated that Allah’s Messenger (sa) said: “The servant is closest to his Lord when he is prostrating, so supplicate more frequently [while in sajdah].” (Sahih Muslim, Kitab as-salat)
Hazrat Mirza Ghulam Ahmadas, In His Own Words
Consideration for the vow of friendship
The Promised Messiah (as) states: “It is my belief that any individual who makes a vow of friendship with me even once, I have such regard for this vow, that irrespective of their nature and no matter what they become, I cannot sever my ties with them. If the individual cuts off their ties with me themselves, in that case I am helpless. Otherwise, my belief is that if one of my friends had collapsed in the market after consuming alcohol and there was a crowd of people around him, I would pick him up and take him away without fear of reproach by any critic.” The Promised Messiah (as) also said: “The bond of friendship is a most valuable gem. One must not waste it away easily. No matter how unpleasant a friend may be to you, one ought to forgive and forget.”
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24 July 1899: On this day, Al Hakam published a speech of the Promised Messiah (as), wherein he commended Captain Douglas and said:
“In standing for justice and supporting the oppressed, he demonstrated an example of such excellence that I sincerely hope all the esteemed officials in our government forever uphold this lofty example of justice—a perfect example of equity which even leaves behind the justice of Nusherwan.”
24 July 1910: On this day, Hazrat Khalifatul Masih I (ra) journeyed towards the city of Multan to record his witness statement in a case in a government court. Hazrat Khalifatul Masih I (ra) appointed Hazrat Sahibzada Mirza Bashirud-Din Mahmud Ahmad (ra) as the amir in his absence from Qadian. Hazrat Khalifatul Masih I (ra) returned to Qadian on 26 July. (Tarikh-eAhmadiyyat, Vol. 3, p. 321)
25 July 1912: On this day, Hazrat Khalifatul Masih I (ra) laid the foundation stone of a new building for Talim-ul-Islam High School in Qadian. (Tarikh-e-Ahmadiyyat, Vol. 3, p. 312)
25 July 1924: Hazrat Musleh-e-Maud (ra) was an ardent lover of the Holy Founder of Islam, Prophet Muhammad, peace and blessings of Allah be on him. On this day, while travelling to Europe, when his ship approached the coast near Mecca, Huzoor (ra) ascertained that his ship was cruising directly towards the Baitullah (Ka‘bah) in Mecca. Upon this blessed occasion, Huzoor (ra) offered two rak‘aat [units of prayer] of voluntary
prayer in congregation with his entourage. During this time, Huzoor (ra) remained engaged in fervent prayers. He recited Surah al-Nazi‘at in the first rak‘ah and Surah al-A‘la in the second. He prayed for a long time during prostration; at times, the sound of his fervent supplications could be heard by others. The narrator, Hazrat Sheikh Yaqub Ali Irfani (ra), writes that the scene could not be described in words. (Tarikh-eAhmadiyyat, Vol. 4, p. 439)
25 July 1931: On this day, the All-India Kashmir Committee was formed and Hazrat Mirza Bashirud-Din Mahmud Ahmad (ra) was unanimously elected its first president.
For more details, see “Hazrat Musleh-e-Maud’s services to the Muslim cause: Guidance for Turkey, peace in the Arab world and the Kashmir Movement”, at alhakam.org (19 February 2021, pp. 41-44).
26 July 1940: Hazrat Musleh-e-Maud (ra) announced the establishment of Majlis Ansarullah, an auxiliary organisation of Ahmadi men aged above 40 years. Huzoor (ra) appointed Hazrat Maulvi Sher Ali (ra) as its president. Huzoor (ra) also announced some core amendments regarding the auxiliary organisation of Ahmadi youth. Atfal-ul-Ahmadiyya was also announced on this day, an organisation of Ahmadi boys. Huzoor (ra) made membership in these organisations compulsory for Ahmadis in that age range. Huzoor (ra) announced that “Khuddam-ulAhmadiyya should organise all children between the ages of 8 and 15 within one month and an organisation by the name of ‘Atfal-ul-Ahmadiyya’ should be created; an apt programme should
be produced for them with my consultation.” (Al Fazl Qadian,1 August 1940, p. 2, Tarikh-eAhmadiyyat, Vol. 8, p. 70)
For more details about the history of these auxiliary organisations, see: “History of Majlis Ansarullah” at alhakam.org (28 September 2018, p. 3)
27 July 1896: The Promised Messiah’s (as) prophecy about Abdullah Atham was fulfilled on this day when this Muslim-born Christian missionary departed the world in Firozpur, India. He was a representative of the Christian camp against the Promised Messiah (as) at Amritsar during Jang-e-Muqaddas, the famous debate of 1893. For more details, see: ‘‘Abdullah Athim: A life reduced to ‘footnotes’’’ at alhakam
28 July 1967: On this day, Hazrat Khalifatul Masih III (rh) attended a reception that was arranged for him at Wandsworth Town Hall, London. The reception was also attended by the Mayor of Wandsworth, Sir Harold Hey Jenkins; Mr Herald Shubert, Member of Parliament (who was also the honorary secretary of the Pakistan Society); Hazrat Sir Chaudhry Zafrulla Khan (ra); the High Commissioner of Sierra Leone; and many other dignitaries. The Lord Mayor, Sir Harold Hey Jenkins and Hazrat Sir Zafrulla Khan (ra) delivered welcome speeches. (Tarikh-eAhmadiyyat, Vol. 24, p. 135)
Huzoor (ra) delivered an address, which was later published under the title A Message of Peace and a Word of Warning. (www.alislam.org)
28 July 1989: During his tour of Japan, on this day, Hazrat Khalifatul Masih IV (rh) delivered his Friday sermon in Nagoya. Huzoor (rh) directed the Jamaat members that the hearts of the Japanese people should be won by good morals and high standards. (Khutbat-e-Tahir, Vol. 8, p. 499)
29 July 2014: On this day, Hazrat Khalifatul Masih V (aa) addressed members of the Jamaat from the Fazl Mosque in London on the final day of that year’s Ramadan. Huzoor (aa) delivered a Darsul Quran of the last four chapters of the Holy Quran before leading the assembled Ahmadi Muslims and viewers across the world in silent prayer.
(“Head of Ahmadiyya Muslim Community delivers Darsul-Quran on final Day of Ramadan”, www. pressahmadiyya.com)
30 July 1939: On this day, Montague William Douglas presided over a gathering held at the Fazl Mosque in London to honour the Promised Messiah (as), which served as a ceremonious recognition of the Promised Messiah’s (as) enduring legacy. The South Western Star of 4 August 1939 reported on this event under the heading “Southfields Mosque: Promised Messiah Honoured”.
For more details, see “Montagu William Douglas’ visits to the Fazl Mosque, London, in 1936 and 1939” at alhakam.org (29 March 2024, pp. 12-13).
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in the jalsa gah, he was greeted by volunteers who were raising slogans. Huzoor (aa) asked everyone to be seated and called for the session to commence with the recitation of verses 42-45 of Surah an-Nahl by Mahid Ahmad, followed by the translation read by Nasir Ahmad Owusu.
After this, Hazrat Khalifatul Masih V (aa) took to the podium to deliver a brief address to the volunteers. Huzoor (aa) remarked that by the grace of Allah, as the number of guests increase every year, the volunteers who set up the Jalsa are wellequipped to handle large gatherings.
Always remain polite and wellmannered
Huzoor (aa) recognised that most guests have always been happy and appreciative of how they had been hosted; he expressed hope that the volunteers will present themselves in the best manner for their duties as they have done in previous years.
Huzoor (aa) stated that giving duty is a burdensome task at times and can even lead to edginess, but our volunteers should always remain polite and maintain a smile. Even in departments like discipline that require solemnity, volunteers should always
be well-mannered and direct guests with gentleness.
He advised the volunteers that, as the weather is extremely dry and the grass is particularly susceptible to catching fire, they should exercise the utmost caution to prevent accidental fires. He noted that cooking at the bazaar could pose a fire risk if proper care is not taken. Therefore, no unnecessary risks should be taken and all volunteers must remain vigilant and observe all fire safety precautions.
Jalsa Salana UK 2026 will take place at Hadeeqatul Mahdi from Friday, 24 July to Sunday, 26 July. With the Jalsa rapidly approaching, preparations are progressing across the site as volunteers and departments work to complete the remaining arrangements.
Planning for this year’s Jalsa began in December 2025. In January 2026, Hazrat Khalifatul Masih V (aa) approved the Jalsa Management Committee, following which regular meetings commenced.
This year, Huzoor (aa) instructed the administration to prepare for approximately 55,000 attendees. Accordingly, several areas have been expanded, including the Lajna accommodation, Mehman Nawazi and dining facilities, as well as the outdoor overflow area for men.
The 28-day period begins
The official 28-day period for the
preparation and wind-up of the Jalsa site began on 6 July. Work with the relevant external authorities continues throughout the year, but particular attention is now being given to traffic management and reducing disruption for residents living near Hadeeqatul Mahdi.
Security is operating around the clock at the entrances to the site, with all vehicles entering and leaving Hadeeqatul Mahdi being checked and logged.
Significant progress has been made across Hadeeqatul Mahdi:
• Approximately 60% of the required metal track has been laid.
• 60% of the toilets have arrived and been installed in their designated areas.
• 40% of the showers have been positioned and connected.
• 60% of the cabins required for accommodation, offices and other
Security must be taken seriously
These days, anti-Muslim sentiment is also high. Huzoor (aa) said that there is a great need to pay attention towards securing the entire Jalsa site.
Huzoor (aa) prayed that Allah enables all the volunteers to discharge their duties in the best manner and led everyone in a silent prayer. He then visited the ladies’ side and spent a significant amount of time at the MTA International compound where he met many volunteers. Afterwards, Huzoor (aa) left the Jalsa site.
(Summary prepared by Al Hakam)
• Most of the hired electrical equipment required for the Jalsa, including generators, tower lights, air conditioning, heating and other equipment, has now arrived on site.
• The Communications Department is operational, while departments including IT, Electricity, Health and Safety, Site Maintenance, Water Supply and Drainage are also fully active.
• The Mehman Nawazi Department is serving meals three times a day to the volunteers working at the site.
Members of Majlis Khuddam-ulAhmadiyya, Majlis Ansarullah, Jamia Ahmadiyya UK and the Waqf-e-Arzi scheme are taking part in the Waqar-e-Amal and are supporting the different departments.
Volunteers are attending particularly in large numbers at weekends. Many are also serving after finishing work, while others have taken time off to participate in the preparations.
Several new arrangements have also been introduced this year. A permanent EE telephone mast has been installed at Hadeeqatul Mahdi to improve mobile phone and internet connectivity. Unlike temporary infrastructure, the mast will remain operational throughout the year.
departmental purposes have been placed.
• 65% of the security fencing surrounding the main arena has been completed.
• Ten toilet marquees are being prepared for men and women, with the majority now close to completion.
• 60% of the smaller marquees across the site have been erected.
• The men’s main marquee has been completed, while the Lajna main marquee is also nearing completion.
• Approximately 6,000 departmental badges have been prepared and sent to the relevant departments.
• Around 7,500 car-pass applications have also been processed, of which approximately 4,500 passes have been distributed.
• The main kitchen and barn areas have been thoroughly cleaned. The maintenance, repair and overhaul of the kitchen and roti plant have also been completed.
The online system introduced last year for car passes has also been expanded. Lajna members can now use the system for car passes and badges, with further attendancebadge functions also being developed.
A new Jalsa Salana UK app has been launched, providing guests with access to the event programme, an interactive site map, live traffic information and important announcements. The app also includes a feature to help attendees locate where they have parked their vehicles.
Upon the guidance of Huzoor (aa), a backup roti plant has also been prepared alongside the main roti plant to provide additional resilience during the Jalsa.
With only a week remaining until Jalsa Salana UK begins, volunteers and departments continue to work diligently to transform Hadeeqatul Mahdi and complete the remaining preparations.
Prayers are requested for the smooth completion of all arrangements and the success of this year’s blessed Jalsa Salana.
years ago...
A year of missionary work
It has now been nearly a year since I took up residence on the island of Sumatra. If I am asked what work has been accomplished during this period, or to what extent the message has been spread, I can only say that whatever has been achieved is solely the result of the prayers of my master, Hazrat Khalifatul Masih II [ra].
The challenge of language
The foremost obstacle to the work of tabligh [preaching] was my lack of knowledge of the Malay language. Although I spoke with great enthusiasm and earnest desire, I was unable to express that zeal as effectively as I wished. It was therefore difficult for me to convey my intentions clearly or to present my message in the manner I desired.
The beginning of the mission
I departed from Qadian in August [1925] and initially established my residence in Tapa Tuan [or Tapak Tuan] where I began my missionary work. Gradually, I conveyed the truth to the people and proclaimed to them the glad tidings of the advent of the Promised Messiah (as). Receptive noble souls responded to this message and, in time, entered into the fold of the Promised Messiah (as).
The formation of a jamaat
Thereafter, I continued to present to them
the arguments in support of the Ahmadiyya Muslim Jamaat and explained its distinctive characteristics. Through the prayers of my master, these efforts were nurtured and bore fruit. As a result, people’s attention increasingly turned towards this message and within the course of a few months, a jamaat was established.
At this stage, the religious scholars began to oppose me with great intensity. As a result, those who only a few days earlier had regarded me with great respect, welcomed me warmly and spent long hours in discussion with me, changed their attitude. When they saw that the scholars had declared me a disbeliever and an apostate, they too turned against me and began proposing that I be expelled. Petitions were even submitted to the government requesting my removal, alleging that I was corrupting their religion.
Boycott and social exclusion
Meanwhile, Allah the Almighty continued to strengthen the jamaat. When the scholars realised that their religious decrees had failed to halt its progress, they resorted to social boycott. They proclaimed that anyone who accepted Ahmadiyyat should not be allowed burial in the communal cemetery upon death. Even now, this announcement is being widely publicised.
Despite these measures, a number of individuals emerged who had come to understand their responsibilities, the truth of the message, and its supporting arguments. Some of them even engaged the scholars in religious debates.
When I became convinced that, God willing, the work in that area could now continue successfully, I departed, leaving behind a jamaat of approximately 70 members. At the time of writing this letter, that number has already grown to more than 100 Ahmadis. I then travelled to Padang in February [1926].
Renewed hostility and continued progress
Since the scholars in Padang had already heard of my success elsewhere and were deeply agitated by it, I was greeted upon my arrival with accusations of being a disbeliever, Dajjal, and an apostate. Consequently, the very first letter I received in this region consisted entirely of these denunciations.
The scholars also sought to prevent people from listening to me by every possible means, fabricating false allegations and spreading unfounded claims in order to discourage them. They repeatedly instructed the public not to attend to anything I had to say. Under such circumstances, one can readily understand how difficult the work of
tabligh had become.
Nevertheless, through the prayers of Hazrat Khalifatul Masih II [ra], a number of people came forward to support me and began openly accepting Islam Ahmadiyyat.
I now intend to launch a newspaper, which, God willing, will begin publication in July [1926]. Without a newspaper, our voice cannot reach distant audiences, nor can the truth be conveyed effectively to the people. Many individuals are reluctant to visit me openly, despite their desire to hear the message. It is for this reason that the publication of a newspaper has been proposed.
Those who know the Malay language are encouraged to subscribe and thereby support this effort. Likewise, if any friends know individuals who are proficient in Malay, their addresses should be sent to me. Should any friend wish to contribute an article, it will be published.
In conclusion, I earnestly appeal to all Ahmadi friends that we are very weak and stand in great need of your prayers. Here, not only are the non-Ahmadis opposed to us, but even the Paighamis [Lahori Jamaat] are hostile, and indeed, their opposition is even more severe than that of others. –Rahmat Ali, Padang, Sumatra (Translated by Al Hakam from the original
)
Jamaat-e-Ahmadiyya Georgia held its fourth Jalsa Salana on 5-6 June 2026 in the city of Tbilisi. We were honoured to receive a special message from Hazrat Khalifatul Masih V (aa).
The Jalsa officially started with the local Jumuah prayer. After the prayer and lunch, guests proceeded to the jalsa gah. The formal session began with silent prayer, followed by a recitation from the Holy Quran and a poem. The session was chaired by Ahmad Fraz Sahib, President and Missionary-in-
Charge, Jamaat Lithuania. Jawad Ahmad Butt Sahib, President of Jamaat Georgia, then read aloud Huzoor’s (aa) special message in Urdu.
This was followed by a series of speeches, including on “I shall cause thy message to reach the corners of the earth – Tabligh in SNG”, by Anton Jeryullah Sahib; “Existence of God”, by Mudassar Mahmood Zafri Sahib; “Services of Humanity First Georgia”, by Jawad Ahmed Butt Sahib; and “Living Connection with Allah” by my humble self.
The next day, Lajna Imaillah Georgia held its own programme, during which speeches were delivered on “Hazrat Khadija
(ra): A Financially Independent Woman and the First to Accept Islam”, by Shaista Gul Sahiba; “Nikah: Half of Our Deen”, by Baria Ahmad Sahiba; and “Between Impulse and Integrity: Orientation in the Digital Age”, by Hibatul Hay Sadiyya Ata Sahiba.
The second session began with a recitation from the Holy Quran, followed by a poem and speeches on “The Promised Messiah’s Love for Allah”, by Muhammad Amir Sahib; “The Healing Power of Honey from an Islamic and Scientific Point of view”, by Azhan Maqbool Sahib; “Life of Hazrat Ghulam Rasool Rajiki Sahib (ra)”, by Ahmed Fraz Sahib; and “Nizam-e-Khilafat
and Our Responsibility”, by Jawad Ahmed Butt Sahib.
Following the speeches, a documentary was shown on the theme of living connection with Allah the Almighty. The session ended with a concluding speech delivered online by Hafiz Saeed ur Rehman Sahib, a missionary serving in the Central Russian Desk. Representatives from four countries attended the Jalsa Salana Georgia, with a total attendance of 53. Guests came from Germany, the UK, Armenia and Lithuania. It is also noteworthy that MTA International Germany Studios played an active role in the recording and photography of the Jalsa.
Armaan Ur-Rehman
Canada
Among the verses sometimes cited in discussions of prophetic death, one particular verse occupies an unusual place. The verse describes a man who passes a ruined town, questions how God could restore it and is caused to “die” for a hundred years before being “raised.” (Surah al-Baqarah, Ch.2: V.260)
For many classical commentators, this became “proof” for literal prophetic death and bodily resurrection. A closer examination of the verse, its historical context, its biblical parallel and the Quranic principles governing vision language reveals a reading altogether more coherent and altogether more dignified.
Who is the man in the verse?
The dominant classical interpretation identifies the man mentioned in the verse as “Uzair” or Ezra (as). Ibn Kathir records that Ali ibn Abi Talib, Ibn Abbas, al-Hasan, Qatadah, as-Suddi, and Sulayman ibn Buraydah all identified the subject as Ezra, transmitted through al-Tabari. (Tafsir ibn Kathir [Arabic], under 2:260, Vol. 1, 1999, p. 687)
This has become the near-universal reading. Yet Ibn Kathir himself records an alternative reading: Mujahid bin Jabr held that the verse refers to a man from the Children of Israel and that the village was Jerusalem after King Nebuchadnezzar destroyed it. (Ibid.)
The doubt, in other words, exists even within the mainstream’s own primary sources.
How did Ezra (as) enter the picture?
The association almost certainly entered exegesis from an entirely separate context. Surah al-Taubah verse 31 records that some Jews called Ezra (as) the son of God, which is addressed directly in a hadith recorded in Sahih al-Bukhari, in which Jews on the Day of Resurrection are questioned about their worship. (Sahih al-Bukhari, Kitab al-Tafsir, Hadith 4581)
This hadith concerns a theological claim made by some Jews. It has no connection to the ruined town mentioned in Surah al-Baqarah. Yet Ezra’s (as) prominence in Islamic thought as a figure associated with high renown, to the point of blasphemy, among the Israelites appears to have drawn the two together. The association was solidified through al-Tabari’s chains and popularised by Ibn Kathir, developing over centuries into what became the default reading.
The case for Ezekiel (as)
The historically grounded identification is Prophet Ezekiel (as). He was among the Israelite captives deported to Babylon
following Nebuchadnezzar’s campaigns against Judah. Ancient Babylonian practice held that conquered peoples be marched past the ruins of their own cities. Ezekiel (as), among those captives, stood before the wreckage of Jerusalem, besieged first in 597 BC and razed to the ground in 586 BC and in his grief put to God the question that highlighted his prophetic mission: when would this city live again? (The Holy Quran with English Translation and Commentary, Vol. 4, p. 2110; Bickerman, EJ Studies in Jewish and Christian History, Leiden: Brill, 2007, p. 961)
His prayer was answered not in words, but in a vision. Jerusalem was rebuilt approximately a century after its destruction, and the children of Israel returned to inhabit it. (The Holy Quran with English Translation and Commentary, Vol. 1, pp. 407-408)
The hundred years of the verse map with striking precision onto the historical gap between the destruction of Jerusalem and the restoration of its people.
The biblical account confirms the visionary nature of this experience. In Ezekiel 37, the prophet sees a valley of dry bones. God asks him whether these bones can live. The bones represent, in the prophet’s own words, the house of Israel: “Our bones are dried, and our hope is lost: we are cut off for our parts.” (Ezekiel 37:1112)
The resurrection in the vision is not that of Ezekiel (as) himself, it is the collective revival of Bani Israel from captivity and spiritual death. Western biblical scholarship independently confirms this reading.
Brevard Childs, in his authoritative introduction to the Old Testament, characterises Ezekiel’s prophetic speech as one that “abounds in allegory, symbolic acts, and visions” and notes that Ezekiel (as) “couched his message in a language which proclaimed a message by way of analogy”, identifying Ezekiel 37 specifically as a depiction of Israel’s national restoration.
(Brevard S Childs, Introduction to the Old Testament as Scripture, Fortress Press, 1979, pp. 358, 363, 367)
The Quranic principle at stake
Hazrat Musleh-e-Maud (ra) elaborates that the clause “then Allah caused him to die for a hundred years” does not mean that Ezekiel (as) was actually made to die and then raised again. It was a vision, and crucially, the vision of Ezekiel 37. The Quran, Huzoor (ra) notes, sometimes presents scenes witnessed in a vision as though they had literally occurred, without stating that they were seen in a dream or vision. The established precedent within the Quran itself is the vision of Yusuf (as), which the Quran narrates as direct speech with no clause announcing it as a dream and that is accepted as such even by the mainstream.
(Surah Yusuf, Ch.12: V.5; The Holy Quran with English Translation and Commentary, Vol. 1, p. 407)
In the vision, Ezekiel (as) saw that he had died, remained dead for a hundred years and then came back to life. As he was the representative of his people, his death in the vision signified the death of the Israelites. God was informing him through this vision
that Bani Israel would remain in their state of captivity and lifelessness for a hundred years, after which a new life would be given to them and they would return to inhabit their sacred city.
Why the literal reading fails
Beyond the historical and literary evidence, a superficial reading fails on its own theological terms. Huzoor (ra) puts it plainly: a literal death-and-resurrection of the prophet would have been no answer to his prayer, which did not pertain to the death and resurrection of any individual but to that of a town lying in ruins.. God does not kill and resurrect a prophet as an arbitrary demonstration. The “sign” declared in the verse is the national resurrection of a people, the restoration of Jerusalem and the vindication of a prophet’s grief.
This principle carries implications beyond this verse. Wherever death language appears in the Quran in relation to a prophet, the same hermeneutical care is required. A verse should not be read in isolation from the prayer that preceded it, the people it was addressed to, or the God whose dignity and purpose it reflects.
Hazrat Musleh-e-Maud’s (ra) reading of this verse, grounded in Ezekiel’s (as) historical situation, the imagery of Ezekiel 37, the Quran’s own concept of vision language and corroborated independently by Western biblical scholarship, is not an innovation. It is a recovery of what the verse, read carefully and in full, has always said.
Mubarak Mosque, Islamabad, Tilford, UK
19 June 2026
After reciting the tashahhud, ta’awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih V (aa) stated:
I will present some narrations in relation to the generosity and munificence of the Holy Prophet (sa). In one narration, it is recorded that Hazrat Abu Sa‘id Khudri (ra) relates that some people from among the Ansar asked something from the Holy Prophet (sa) and he granted it to them. They asked him again, and he again gave them something. They asked him yet again, and he granted them once again, so much so that whatever he possessed had finished. The Holy Prophet (sa) then said: “Whatever wealth I may possess, I will most certainly not keep it hidden from you. Nevertheless, whoever refrains from asking, Allah the Almighty will also protect him. (At the same time, he also offered guidance with regards to not seeking [charity].) Whoever seeks to be self-sufficient from worldly wealth, Allah the Almighty will make him selfsufficient. And whoever remains patient
by going through an inner struggle, Allah the Almighty will grant him patience. And no one has been given a blessing that is more vast and better than patience.” (Sahih Al-Bukhari [translation], Kitab az-zakat, Hadith 1469, Vol. 3, Nizarat Isha’at, p. 110)
In certain difficulties, hardships and needs, it is essential to remain patient, as Allah the Almighty rewards one for this.
Hazrat Ibn Umar (ra) relates that once, we were on a journey alongside the Holy Prophet (sa) and I was riding a strong and spirited young camel that belonged to my father, Hazrat Umar (ra). The camel would overpower me and surge ahead of the others. Hazrat Umar (ra) would rebuke it. That is, he would be firm with the camel and stop it from moving ahead. He would either strike it or scare it somewhat. In any case, he would use whatever method is used to urge on or stop a camel, and the camel
would subsequently fall behind [the others]. However, it would again move ahead of the mounts of the people, and Hazrat Umar (ra) would once again rebuke it and bring it back. He did so out of respect for the Holy Prophet (sa) so that no mount or rider would move ahead of the Holy Prophet (sa).
Hazrat Umar (ra) could not tolerate any rider or mount moving ahead of the mount of the Holy Prophet (sa). Observing this, the Holy Prophet (sa) said to Hazrat Umar (ra): “Sell this camel to me.” He replied: “O Messenger (sa) of Allah! It is already yours.” The Holy Prophet (sa) said: “Sell it to me!” Accordingly, he sold it to the Holy Prophet (sa). Following this, the Holy Prophet (sa) said: “O Abdullah bin Umar! This camel now belongs to you. Do with it as you please.” (Sahih Al-Bukhari [translation], Kitab al-buyu’, Hadith 2115, Vol. 4, Nizarat Isha’at, p. 86)
This was a remarkable manner of giving a gift. At the same time, the Holy Prophet (sa) demonstrated and clarified to them that the camel was merely an animal and that there was no harm in it moving ahead in this manner. [The Holy Prophet (sa) further said:] “This camel has now been given as a gift from me, and even if it moved ahead of the other mounts, it will simply be said that the camel that was gifted by the Holy Prophet (sa) has moved ahead.”
Hazrat Jabir bin Abdullah (ra) relates: “I was with the Holy Prophet (sa) on one of the military expeditions. My camel’s pace had slowed, and it was exhausted. When it became exhausted, the Holy Prophet (sa) came to me and said, ‘Jabir!’ I replied, ‘Yes’. He asked, ‘What has happened?’ I said, ‘My camel has become slow in walking and has become tired; therefore, I have fallen behind.’
The Holy Prophet (sa) then dismounted his riding animal and began pulling my camel
with his staff. He then said, ‘Mount it’. So I mounted it, and I saw that it became so swift that it even began moving ahead of the Holy Prophet (sa), due to which I had to restrain it. The Holy Prophet (sa) then asked me, ‘Have you married?’ I responded, ‘Yes’. After this, he said, ‘You are about to reach your home. When you arrive, act wisely and with care.’ (Meaning there should be kind and good treatment within the home.) Then he said, ‘Will you sell this camel to me?’ I replied, ‘Yes’. And so, the Holy Prophet (sa) purchased it from me for one Auqiyyah of silver [unit of measurement equal to 37 grams]. Then the Holy Prophet (sa) reached Medina before me, and I arrived the following morning. We came to the mosque, and I found him at the door of the mosque. He said, ‘Have you arrived now?’ I replied, ‘Yes’. He said, ‘Leave your camel and go into the mosque and offer two rak‘aat of prayer’. Thus, I went inside and offered the prayer. The Holy Prophet (sa) said to Hazrat Bilal (ra), ‘Weigh out one Auqiyyah of silver and give it to him.’ Hazrat Bilal (ra) weighed it out and gave it to me, and he tilted the scale in my favour. (I.e, he gave a little extra.)
Then I turned and began to leave. The Holy Prophet (sa) said, ‘Call Jabir and bring him to me’. I thought to myself, ‘Now he is going to return my camel to me,’ and there was nothing more displeasing to me than that he should return it after having purchased it. The Holy Prophet (sa) said, ‘Take your camel, and its price also belongs to you.’”
(Sahih Al-Bukhari [translation], Kitab albuyu‘, Hadith 2097, Vol. 4, Nizarat Isha’at, pp. 66-68)
Another narration also states that Hazrat Jabir (ra) said: “After this, I passed by a Jew. When I related this entire incident to him, he became extremely astonished and said, ‘Did he return the price as well and also give the camel back to you?’ I replied, ‘Yes, that is how it happened.’”
Hazrat Jabir (ra) says that “Such great blessing was placed in this gift from the Holy Prophet (sa) that the camel remained alive throughout the blessed era of the Holy Prophet (sa), the era of Hazrat Abu Bakr (ra), and into the era of Hazrat Umar (ra).” (Sharah Sahih al-Bukhari, Najah-ul-Qari, Vol. 16, pp. 22 and 34-35)
It was the impact of the Holy Prophet’s (sa) example, his Tarbiyyat [spiritual training], and his spiritual power that had an influence upon all the Companions. Hazrat Khadijah (ra) was also influenced by this, and it was for this reason that she entrusted her wealth to him without any fear of difficulty. Thus, it is narrated that the Holy Prophet (sa) came to Hazrat Khadijah (ra), appearing somewhat concerned. Hazrat Khadijah (ra) asked him, “What has happened?” He replied, “It is a time of famine. I feel hesitant before you that if I spend the wealth, then your wealth may come to an end; and if I do not spend it, then I fear Allah.” Hazrat Khadijah (ra) then gathered the Quraish, among whom was Hazrat Abu Bakr Siddiq (ra). Hazrat Abu Bakr (ra) relates: “Hazrat Khadijah (ra) brought out dinars and piled them up, and owing to the abundance of wealth, I could not even see who was sitting in front of me. Then Hazrat Khadijah (ra) said: ‘Bear witness that all of this wealth belongs to the Holy Prophet (sa). If he wishes, he may spend it, and if he wishes, he may keep it.’” Thus, she gave it in order to remove his
worry, as if to say, “It’s okay; you may spend it”. (Tafsir-e-Kabir, Imam Razi, Vol. 16, pt. 31-32, Surah Al-Duha V. 8, Dar Al-Kotob Al-Ilmiyah, Beirut, 2004, p. 198)
Hazrat Umar bin Al-Khattab (ra) relates that a person once came before the Holy Prophet (sa) and asked for something to be given to him. The Holy Prophet (sa) stated, “At this moment in time, I do not have anything. You can purchase some items you require on me, and when I will receive something, I will pay for it.”
Upon this, Hazrat Umar (ra) submitted, “O Messenger (sa) of Allah, you have already given him something, and Allah the Almighty has not held you responsible for that which is beyond your means.”
The Holy Prophet (sa) expressed disapproval at what Hazrat Umar (ra) said. Following this, someone from the Ansar submitted, “O Messenger (sa) of Allah, please spend and do not fear being left impoverished by the Lord of the Throne.” The Holy Prophet (sa) smiled at this comment from the Ansari man and the expressions of happiness began to appear on his countenance. The Holy Prophet (sa) then stated, “This is precisely what I have been commanded.” (Shamail-ul-Nabi, Hadith 340, Noor Foundation, pp. 148-149)
Hazrat Abu Hurairah (ra) used to say that Ahl al-Suffah were the guests of the Muslims. They had neither homes in which to rest nor anyone with whom they could stay. Whenever some charity came to the Holy Prophet (sa), he would send it to them and would not take anything from it himself.
In any case, he did not accept charity, as it was prohibited for him and intended for the poor. (Sahih Al-Bukhari [translation], Kitab ar-riqaq, Hadith 6452, Vol. 15, Nizarat Isha’at, p. 222)
However, whenever a gift came to him, he would call the Ahl al-Suffah to share in it, and he would also partake of it himself and distribute it among them.
What lofty standards the Holy Prophet (sa) demonstrated in generosity, compassion, and moral training can also be seen in the following narration. Hazrat Abu Hurairah (ra) relates that once a Bedouin came to the Holy Prophet (sa) and asked for assistance regarding some need. The narrator, Ikrimah, says that he thought the man had come seeking help in paying blood money.
The Holy Prophet (sa) gave him something and then asked:
“Have I treated you kindly?”
The Bedouin replied:
“No, you have not treated me well.”
Some of the Muslims became upset and intended to move towards him and confront him, but the Holy Prophet (sa) stopped them with a gesture.
The Holy Prophet (sa) then got up, went home, and called the Bedouin to his house. He said to him:
“You came to us and asked of us, and we gave you something, yet you said what you said.” (i.e., that I had been unjust.)
The Holy Prophet (sa) then gave him more from his home and asked:
“Now, have I treated you kindly?”
The Bedouin replied:
“Yes. May Allah reward your household and your people with the best reward.”
The Holy Prophet (sa) then said:
“You came to us and asked of us, and we gave to you, but you spoke whatever
came into your mind. (He spoke without thinking.) My Companions now feel upset because of what you said. So when you go back out, say before them what you have just said to me, so that whatever remains in their hearts may be removed.”
Meaning, he should repeat before the Companions that the Holy Prophet (sa) had indeed treated him kindly.
The narrator says that when the Bedouin returned, the Holy Prophet (sa) said:
“This companion of yours came to us and asked from us, so we gave to him, yet he said what came to his mind. Then we called him and gave him more, and now he says that he is pleased. Is that correct?”
The Bedouin replied:
“Yes, and may Allah reward you and your household and your people with the best reward.”
Hazrat Abu Hurairah (ra) narrates that upon this, the Holy Prophet (sa) then said:
“My example and the example of this Bedouin are like a man whose she-camel ran away in fright. People chased after it, which only caused it to flee further. The owner then said, ‘Leave me and my camel, for I know better how to deal with it and I will treat it more gently. If you continue chasing it, it will only run farther away.’
The owner then approached the camel himself, carrying some grass to attract it. (He held some grass in his hand as he approached the camel.) He drew it towards himself until it came near, and then he placed the saddle upon it and mounted it.”
The Holy Prophet (sa) explained:
“The camel comes towards the grass. When it sees it, it approaches, and when it comes close, the saddle can be placed upon it.”
Then he said:
“If I had accepted your suggestion at the moment when you wanted to deal harshly with this Bedouin because of his harsh words and had allowed you to act harshly, he would have ended up in the hellfire. But I saved him, and now he has become content.” (Majma’-ul-Zawaid, Kitab ‘alamati n-nabuwwah, Hadith 14193, Vol. 8, Dar Al-Kotob Al-Ilmiyah, Beirut, 2001, pp. 413414)
These were the ways in which the Holy Prophet (sa) gave to others. He even took the Bedouin into his home and gave from there. He could have brought something outside and given it there, but instead he showed him: “Look, there are no luxuries or worldly comforts in my home either, yet whatever I have, I am giving to you.” In this way, the Bedouin’s heart was also reassured.
Hazrat Rubayyi‘ bint Mu‘awwidh bin ‘Afra (ra) narrates that her father, Mu‘awwidh bin ‘Afra, sent her to the Holy Prophet (sa) carrying one Sa‘ of fresh dates, with small fresh cucumbers placed on top, because the Holy Prophet (sa) liked cucumbers.
At that very time, jewellery had arrived from Bahrain for the Holy Prophet (sa). He took a handful from among those ornaments and gave them to her.
Another narration states that the Holy Prophet (sa) filled her hands with jewellery or gold and then said, “Wear this.” (Majma’ul-Zawaid, Kitab ‘alamati n-nabuwwah, Hadith 14182-14183, Vol. 8, Dar Al-Kotob Al-Ilmiyah, Beirut, 2001, p. 410)
This was the beautiful manner in which he returned a gift. In exchange for dates and cucumbers, he gave her gold jewellery.
Hazrat Abu Hurairah (ra) narrates that whenever a funeral was brought before the Holy Prophet (sa) for someone who had outstanding debts, he would ask whether the deceased had left behind any wealth with which the debt could be repaid. If the people replied that he had, then the Holy Prophet (sa) would lead the funeral prayer. Otherwise, he would say to the Muslims: “You perform the funeral prayer for your companion.”
Later, when Allah granted the Holy Prophet (sa) further victories, he said: “I am closer to the believers than even their relatives. Therefore, if any believer passed away leaving unpaid debt, the responsibility of repaying it would be upon me, and if someone left behind wealth, then that wealth belonged to the heirs.” (Sahih al-Bukhari [translation], Kitab al-kifalah, Hadith 2298, Vol. 4, Nizarat Isha’at, p. 280)
In other words, if there was debt, the Holy Prophet (sa) said that he would take responsibility for paying it, but if there was inheritance left behind, then it belonged to the rightful heirs.
Abdullah al-Hauzani narrates: I met Bilal – the mu’adhin [one who makes the call to prayer] of the Holy Prophet (sa) –at Aleppo, and I said to him: “O Bilal, tell me how the Holy Prophet (sa) managed his expenses.” He replied: “He had nothing of his own – I was the one who handled all of his affairs. From the time he was sent as a Prophet, from the moment I pledged allegiance to him, I managed everything right up until the Holy Prophet (sa) passed away. Whenever a Muslim came to him and the Holy Prophet (sa) saw that he had no clothing, he would instruct me, and I would go and borrow money, buy a garment for that person, clothe him, and feed him –until one day a polytheist merchant came to me and said: ‘O Bilal, I have ample wealth –borrow only from me.’ And so, I continued to do so.”
He continues: “One day I had performed ablution and was standing up to deliver the call for prayer when that same polytheist arrived with a group of merchants. When he saw me, he called out: ‘O Abyssinian!’ I said: ‘Yes.’ He looked at me with contempt and addressed me harshly. He said: ‘Do you know how many days remain between now and the end of the month?’ (I.e., the deadline we had agreed upon for repaying the debt, by such-and-such a date or within a month.) ‘Do you know how many days are left?’”
Hazrat Bilal (ra) says: “I told him the time was near – I was aware of it. He said: ‘There are only four days left until the repayment date, and on account of what you owe me, I will seize you and send you back to the state you were in before – herding sheep and goats.’”
Hazrat Bilal (ra) says, “My heart felt what any man’s heart would feel in such a moment. A deep anguish came over me. I continued until I had prayed Isha and the Holy Prophet (sa) had returned to his family. I sought permission to come to him. He gave me permission to enter during the night.
I said: ‘O Messenger (sa) of Allah, may my father and mother be sacrificed for you –the polytheist from whom I used to borrow has said such-and-such to me, and you have nothing with which you could settle this on my behalf (because he would borrow on the
instruction of the Holy Prophet (sa) to give to such-and-such person), and now neither you have anything nor do I, and he intends to humiliate me. Grant me leave to go to one of the tribes that have embraced Islam, until Allah provides for His Messenger (sa) what can be used to repay what I owe.’”
Hazrat Bilal (ra) says: “I left and returned home. Having taken leave of the Holy Prophet (sa), I came home and laid my sword, my bag, my sandals, and my shield beside my head, intending to set out at first light – the moment dawn broke, I would depart. This was my resolve.
In the morning, a man came running, calling out: ‘O Bilal – present yourself before the Holy Prophet (sa)!’ and so, I set off, and instead of making the journey I had planned, I went to the Holy Prophet (sa) when he summoned me – and I found four she-camels loaded with goods. I sought his permission to leave, saying: ‘O Messenger (sa) of Allah, I am about to set out on my journey.’ The Holy Prophet (sa) said to me: ‘Rejoice – Allah has arranged the means to settle your debt.’ Then he said: ‘Did you not see those four she-camels that were seated?’
I said: ‘Indeed I did.’ He said: ‘They are yours – their halters and everything upon them. There are garments and grain on them, sent to me as a gift by the chief of Fadak. Take them and repay your debt.’”
Hazrat Bilal (ra) says: “I did exactly that. Then I went to the mosque, where the Holy Prophet (sa) was seated. I greeted him, and he asked: ‘What became of the matter you were dealing with?’ I said: ‘Every obligation that the Holy Prophet (sa) owed on his behalf – Allah has settled it all. Nothing remains outstanding.’ The Holy Prophet (sa) asked: ‘Is there anything left over?’ I said: ‘Yes.’ He said: ‘Provide contentment to me through this wealth – whatever remains, spend it on the poor – for I will not return to my family until you have done so and set my mind at rest.’
When the Holy Prophet (sa) had offered the Isha prayer, he called me and asked: ‘What has become of what you were tasked with?’ – meaning, what had happened with the remaining wealth he had asked me to distribute. I submitted: ‘No one has come to receive it – it is still with me as it was.’ The Holy Prophet (sa) spent that night in the mosque, saying: ‘Very well – then I too will not go home. I will remain in the mosque.’ The following day, after he had prayed Isha, he called me again and asked: ‘What has become of the matter that was before you?’ I said: ‘O Messenger (sa) of Allah – Allah has now relieved you of it.’ Meaning, the wealth had been distributed. The Holy Prophet (sa) praised and glorified Allah out of his fear that death might come upon him while that wealth still remained in his possession.”
Hazrat Bilal (ra) says: I then followed behind him as he went to each of his wives, greeted every one of them, and then retired to the place where he was to spend the night.
(Sunan Abi Daud, Kitab al-kharaj, Hadith 3055)
Hazrat Umm Sunbulah (ra) narrates: “I came to the Holy Prophet (sa) with a gift, but the wives of the Holy Prophet (sa) refused to accept it, saying: ‘We do not accept gifts.’ Then the Holy Prophet (sa) arrived and said: ‘Accept Umm Sunbulah’s gift – for she is from our people of the countryside, and we are from the people of her town.’”
He then accepted her gift himself and
granted her such-and-such a valley in return. (Usd-ul-Ghaba, Vol. 7, Dar Al-Kotob Al-Ilmiyah, 1994, p. 336)
That is to say, he received her gift and then gave her an entire region as a gift in exchange – as has been mentioned before, he would bestow boundless generosity even in return for the smallest of gifts.
Hazrat Ibn Umar (ra) narrates: The Holy Prophet (sa) instructed that Hazrat Zubair (ra) be granted as much land as his horse could cover – in other words: “Go ahead, ride your horse, and wherever it stops, all of that land is yours.” After the conquests, vast territories had come into the Muslims’ possession. So, Hazrat Zubair (ra) rode his horse until it came to a halt. When it stopped, he still wanted a little more, so he threw the whip he was holding in his hand – and it flew a considerable distance. The Holy Prophet (sa) then said: “Give him the land up to wherever his whip has reached.”
(Sunan Abi Daud, Kitab al-kharaj, Hadith 3072)
Hazrat Jubair bin Mutim (ra) narrates: he was once travelling with the Holy Prophet (sa) along with others on the journey back from Hunain. Some Bedouins approached the Holy Prophet (sa) along the road and began pressing him with requests. They crowded him so insistently that he was pushed back against an acacia tree, and his cloak became caught in its branches – and in some narrations, it is also mentioned that when the cloak was caught, they began pulling at it until marks appeared on his neck. The Holy Prophet (sa) said: “Return my cloak to me – and know that if I had livestock equal in number to these thorn trees, I would most certainly distribute them all among you, and you would never find me miserly, nor a liar, nor a coward.”
(Sahih al-Bukhari [translation], Kitab aljihadi wa s-siyar, Hadith 2821, Vol. 5, p. 185, Nizarat Isha’at; Al-Lu’ Lu’ Al-Maknun Sirat Encyclopaedia, Vol. 9, Makataba Dar-ulIslam, Riyadh, pp. 352-353.)
Mentioning this incident, Hazrat Musleh Maud (ra) writes:
“After the Conquest of Mecca and the Battle of Hunain, the wealth that had been collected from the penalties imposed upon the defeated enemies and from the possessions left behind on the battlefield was, according to the established practice, to be distributed by the Holy Prophet (sa) among the Muslim army. On this occasion, however, instead of distributing this wealth among the Muslims, the Holy Prophet (sa) distributed it among the people of Mecca and the surrounding areas.
Faith had not yet truly taken root in the hearts of these people. Many of them were still disbelievers, and even those who had accepted Islam had only recently done so. For them, the concept of people distributing their wealth among others was entirely novel. Yet instead of this distribution producing goodness and righteousness in their hearts, their greed increased all the more. They crowded around the Holy Prophet (sa) and began troubling him with further demands until, pushing and pressing upon him, they forced him back against a tree. One person even seized the cloak that was resting upon his blessed shoulder and twisted it with such force that it began to choke him.
The Holy Prophet (sa) said, ‘O People, if I possessed anything more, I would give that to you as well. You will never find me miserly
or cowardly.’ He then went to his she-camel, plucked a single hair from it, raised it before them and said, ‘O people, I have no need of your wealth, not even an amount equal to this hair, except for the one-fifth share which belongs to the government according to the laws of Arabia. In fact, I do not even spend that one-fifth on myself; rather, that too is spent for your benefit as well. Also remember that one who is dishonest will be disgraced before God on the Day of Judgement on account of their dishonesty.’”
After relating this incident, Hazrat Musleh Maud (ra) comments:
“People claim that the Holy Prophet Muhammad (sa) desired kingship. But is this how kings and subjects interact with one another? Who would have the power to push a king in this manner, throw a cloak around his neck, and begin choking him? Who, other than the Prophets of God, can display such an example?” (Deebacha Tafsirul-Qur’an, Anwar-ul-Aloom, Vol. 20, pp. 357-358)
During the Battle of Tabuk, the Holy Prophet (sa) received a beautiful horse, whose sound was very pleasing to him. A man from the Ansar said to the Holy Prophet (sa), “May my mother and father be sacrificed for you; please grant this horse to me.” The Holy Prophet (sa) replied, “It is yours.” (Sharf-ul-Mustafa, pt. 3, Hadith 1040, Dar-ul-Bashair Al-Islamiyyah, Edition 1st, 2003, p. 299)
Hazrat A’ishah (ra) relates that during the illness which resulted in the Holy Prophet (sa) passing away, he said, “O A’ishah, what has become of the gold?” She brought five to nine gold coins that were in the house and presented them to the Holy Prophet (sa). Turning them over in his hand, the Holy Prophet (sa) said, “How would Muhammad (sa) stand before Allah the Almighty if he were to meet Him while this gold was still in his possession? O A’ishah, spend this gold.” In other words, he told her to distribute it. (Musnad Ahmad bin Hanbal, Vol. 8, Hadith 24726, Alim-ul-Kutub, Beirut, 1998, p. 53)
At one instance, the Promised Messiah (as) states:
“Once the Holy Prophet (sa) came to his home and asked, ‘What do we have in our home?’ A’ishah (ra) brought out two gold coins and gave them to him, and said, ‘This is all we have.’ The Holy Prophet (sa) placed them in his palm and said, ‘What is the condition of that Prophet who leaves behind two gold coins?’ Then he distributed them straight away.” (Malfuzat [2022 Edition], Vol. 9, p. 281)
Regarding the distribution of the spoils of the battle of Hunain, it is recorded that six thousand male and female prisoners of war were acquired as part of the spoils; some narrations mention the number as eight thousand. There were twenty-four thousand camels, more than forty thousand sheep and goats, and four thousand auqiyah of silver, which is approximately 490 kilograms. One auqiyah is equal to ten and a half tolas. When the Holy Prophet (sa) began distributing the spoils, he started by using it to build bonds of friendship with leading figures among the Arabs and men of honour and influence within their respective tribes. The Holy Prophet (sa) granted them gifts in order to bring them closer. To some he gave 100 camels, and to others 50, in addition to silver and prisoners.
Abu Sufyan bin Harb was given one
hundred camels. When Abu Sufyan came into the presence of the Holy Prophet (sa), he saw a heap of silver before him and said, “O Messenger (sa) of Allah, you have become the wealthiest of the Quraish.” The Holy Prophet (sa) smiled and gave Abu Sufyan 40 auqiyah of silver and one hundred camels. Abu Sufyan then said, “Please grant something to my son Yazid as well.” The Holy Prophet (sa) instructed that 40 auqiyah of silver and one hundred camels be given to him too. This Yazid was the son of Abu Sufyan, not the infamous Yazid; the latter was Abu Sufyan’s grandson, the son of Hazrat Mu`awiyah. In any case, Abu Sufyan then said, “O Messenger (sa) of Allah, please give something to my other son Mu`awiyah as well.” The Holy Prophet (sa) instructed that 40 auqiyah of silver and one hundred camels be given to him as well. Upon this, Abu Sufyan said, “May my mother and father be sacrificed for you. You are indeed generous. I fought against you, and how excellent a warrior you proved to be. Then I made peace with you, and how excellent you are in making peace. May Allah grant you the best reward.” (Sharah Al-Alammah Al-Zurqani, Vol. 4, pp. 1819; Subul Al-Huda, Vol. 5, p. 396; Dairah Ma’arif Sirat Muhammad Rasool-ul-Allah (sa), Vol. 9, Bazm Iqbal Lahore, p. 289; Ghazwah Hunain, Bashmeel, pp. 273-274, 217; Furhang-e-Sirat, Word: Auqiyah, p. 49)
Among those who benefited from the generosity and gifts of the Holy Prophet (sa) was Safwan bin Umayyah, one of the chiefs of Mecca. This was the same Safwan from whom the Holy Prophet (sa) had borrowed armour and weapons for the Battle of Hunain. Safwan had participated in the Battle of Hunain while still a polytheist, but during that very battle his heart began to change. When the time came to distribute the spoils, the Holy Prophet (sa) gave him one hundred camels; according to a narration in Sahih Muslim, he gave him three hundred camels.
Another narration relates that during those days the Holy Prophet (sa) passed through a valley filled with camels and goats from the spoils of war. Safwan looked on in amazement at such an abundance of wealth. The Holy Prophet (sa) said, “O Abu Wahb! (This was Safwan’s filial appellation.) Has this valley amazed you?” He replied, “Yes.” The Holy Prophet (sa) said, “All of it is yours. Take it.” Safwan immediately exclaimed, “I bear witness that you are the Prophet of Allah, for only a Prophet could give in such a manner.” According to another narration, Safwan bin Umayyah himself states, “The Holy Prophet (sa) continued giving me from the spoils of Hunain, to the extent that, whereas previously the Holy Prophet (sa) had been the most disliked person to me among all creation, he then became the most beloved person to me among all creation.”
In short, the Holy Prophet (sa) continued giving to various chiefs of Arabia; their number is said to have exceeded 50. (Sahih Muslim, Kitab al-fazail, Hadith 2313; Dairah Ma’arif Sirat Muhammad Rasool-ul-Allah (sa), Vol. 9, Bazm Iqbal Lahore, pp. 236237; Sharah Zurqani, Vol. 4, Dar Al-Kotob Al-Ilmiyah, p. 21; Al-Lu’Lu’ Al-Maknun Sirat Encyclopaedia, Vol. 9, Maktaba Dar-ulIslam, Riyadh, p. 341; Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, p. 396)
The Promised Messiah (as) states:
“On one occasion, the Holy Prophet (sa) possessed a large flock of goats and sheep. A disbeliever said: ‘You possess such a vast number of goats and sheep that even Caesar and Chosroes do not own so much.’ The Holy Prophet (sa) gave the man the entire flock. The man accepted the Holy Prophet (sa) immediately and understood that only a Prophet could exhibit such a magnificent display of generosity.” (Malfuzat, Vol. 2, p. 425, [2022 Edition])
After this, the Holy Prophet (sa) instructed Hazrat Zaid bin Thabit (ra) to summon the remaining people. The wealth that still remained was then distributed among them, and each person received either four camels or 40 sheep. Thus, the Holy Prophet (sa) distributed the entirety of the spoils of war, which, up until that time, was the greatest amount of wealth ever acquired [in spoils].
This aspect of the Holy Prophet’s (sa) blessed character is worthy of reflection. Opponents level the allegation that Muslims were poor and deprived of wealth and that wars were therefore initiated for material gain. Had there been even the slightest truth in this claim, the spoils of Hunain would have been distributed in a very different manner. Yet here we find that a substantial portion of the spoils was given to win hearts and foster reconciliation of those who were not Muslims. It was granted to the chiefs of the Quraish, and according to some narrations, the entire wealth was distributed among others. (Sharah Zurqani, Vol. 4, p. 27, Dar Al-Kotob Al-Ilmiyah, Beirut), (Ghazwah Hunain, Bashmeel, p. 270; Dairah Ma’arif Sirat Muhammad Rasool-ulAllah (sa), Vol. 9, p. 289, 322-323; Sirat-ulNabi (sa), Shibli Nu’mani, pt. 1, p. 396, pt. 4, Maktaba Islamiyyah, 2012, p. 247)
Although there may have been other wisdom and considerations underlying this decision, the world witnessed that the Holy Prophet (sa) kept nothing for himself. Indeed, even his devoted and loyal Companions – the Ansar of Medina – either received nothing from these spoils or were given only a very small share.
On the day of the Battle of Hunain, a woman came before the Holy Prophet (sa) and recited a few verses in which she referred to the days when he had been nursed [as an infant] among the tribe of Hawazin. Thereupon, the Holy Prophet (sa) returned the wealth that had been taken from the Hawazin and bestowed upon them gifts in abundance, to such an extent that the value of what he gave them was estimated at 500,000 dirhams. Ibn Dihyah states that this represented the very pinnacle of generosity; such generosity had never before been heard of. (Subul Al-Huda, Vol. 7, Dar Al-Kotob AlIlmiyah, 1993, p. 51)
When the representatives of Hawazin came to the Messenger (sa) of Allah after accepting Islam and requested that their property and captives be returned to them, the Messenger (sa) of Allah stood and said: “Truthfulness is very dear to me. Choose one of two things: either take back your captives or your property. I had been waiting for you at Ji‘ranah.”
In fact, when the Messenger (sa) of Allah returned from Ta’if, he waited for more than ten nights in expectation that they would
come and claim their property and captives. When it became clear to them that the Messenger (sa) of Allah would return only one of the two, they said, “Then we choose our captives.”
The Messenger (sa) of Allah then stood among the Muslims, praised Allah as He deserves to be praised, and said:
“These brothers of yours have come to us in repentance, and I consider it appropriate that their captives be returned to them. Therefore, whoever among you wishes willingly to return his share may do so. And whoever prefers to retain his share, let him nevertheless return it and we shall compensate him from the spoils that Allah grants us in the future.”
The people replied, “O Messenger (sa) of Allah, for your sake we willingly relinquish these captives. We have no need of any compensation.”
The Messenger (sa) of Allah then said:
“We do not know which of you has consented to this and which has not. Return now, and let your chiefs present your decision before us.”
In this matter, the Holy Prophet (sa) exercised great care. He instructed that the tribal leaders should convey the people’s decision so that it would be established beyond doubt that the captives were truly being returned voluntarily. The people departed, and their chiefs consulted with them. Thereafter, they returned to the Holy Prophet (sa) and informed him that all the people had willingly agreed and had granted permission for the captives to be returned.
Thus, the Holy Prophet (sa) released the captives of Hawazin without taking any compensation whatsoever. (Sahih alBukhari [translation], Kitab al-wakalah, Hadith 2307-2308, Vol. 4, Nizarat Isha’at, pp. 292-294)
Not only did he set them free, but he also presented them with new garments. For the purchase of these clothes, he specifically dispatched a Companion to Mecca. He emphatically instructed:
“Let none of those being freed depart without clothing.” (Al-Sirah Al-Halabiyyah, Vol. 3, p. 181, Dar Al-Kotob Al-Ilmiyah, Beirut)
Hazrat Anas bin Malik (ra) relates that on the day of the Battle of Hunain, people came to the Messenger (sa) of Allah and asked for assistance. The Holy Prophet (sa) gave them from his own flock of sheep, goats, and camels until nothing remained. Then the Messenger (sa) of Allah said:
“What do you desire? Do you wish that I should become miserly? By Allah, I am neither miserly nor cowardly nor one who speaks falsely.” (Subul Al-Huda, Vol. 7, p. 53, Dar Al-Kotob Al-Ilmiyah, 1993)
From this perspective, we also observe that the Holy Prophet (sa) never exercised generosity and benevolence without wisdom or purpose. There is no doubt that he would give to those who asked and would rarely refuse a person who asked. However, on certain occasions, he would wisely refrain from giving to some individuals, and there were various considerations and wisdom underlying such decisions.
For instance, on one occasion, the Holy
Prophet (sa) was distributing wealth among the people. While gifts were being given to many, one particular person was overlooked and was not given anything. Hazrat Sa’d bin Abi Waqqas (ra) relates that this individual was dearer to him than many of those who had received gifts. Wishing that he too should receive something, he said, “O Messenger (sa) of Allah, why have you left out such-and-such a person? By Allah, I consider him to be a believer.”
The Holy Prophet (sa) replied, “Or a Muslim.”
Hazrat Sa’d (ra) relates that he remained silent for a short while. However, what he knew of that person’s character compelled him to speak again. He repeated his question and said, “Why have you left out such-andsuch a person? By Allah, I consider him to be a believer.”
The Holy Prophet (sa) again replied, “Or a Muslim.”
Hazrat Sa’d (ra) says that what he knew of the man once more prompted him to repeat his statement, and the Messenger (sa) of Allah gave the same reply. Thereafter, the Holy Prophet (sa) said:
“O Sa’d! I give to one person lest Allah the Almighty cast him into the Fire, even though another person may be dearer to me than him.” (Sahih al-Bukhari [translation], Kitab al-iman, Hadith 27, Vol. 1, pp. 68-69)
In other words, while Hazrat Sa’d’s (ra) assessment may have been correct, there were other considerations to factor. The Holy Prophet (sa) would sometimes give to certain individuals in order to strengthen their faith. Some people remain steadfast in their faith only after receiving gifts or certain worldly benefits, as numerous examples have already demonstrated.
Explaining this narration in his commentary, Hazrat Zain-ul-Abidin Syed Waliullah Shah Sahib (ra) writes regarding the words “believer” (mu’min) and “Muslim” that Imam Bukhari, by citing this hadith, has clarified the fundamental distinction between faith (iman) and Islam. Faith refers to an inner spiritual condition, whereas Islam pertains to one’s outward state and conduct. Thus, the Holy Prophet (sa) taught the believers to exercise caution when expressing opinions about another person’s spiritual status. True knowledge of the inner condition of hearts belongs to Allah the Almighty alone.
The Companion whom the Holy Prophet (sa) had deemed it appropriate not to give to was Hazrat Ju’ayl bin Suraqah (ra), a sincere Muhajir. The Holy Prophet (sa) loved him dearly. Nevertheless, despite this affection and despite Hazrat Sa’d’s (ra) repeated insistence, the Holy Prophet (sa) taught this important principle and emphasised preserving the distinction that truly exists between faith and Islam.
This incident also demonstrates that the Holy Prophet (sa) taught his followers to care for those who were spiritually weak, lest they stumble because of their weakness. A delicate plant requires a level of care that a mature tree does not. The Holy Prophet (sa) paid attention to even the smallest matters in order to safeguard people’s faith from harm.
In this regard, some uninformed individuals adopt a very improper attitude.
Instead of protecting vulnerable people from circumstances that may cause them to stumble, they themselves become the cause of their stumbling. Rather than adopting a compassionate approach, they openly attack the faith of those who are weak. Such people have this habit, and as a result, they push these individuals even further away. Weak faith thereby becomes weaker still.
This is a lesson that we should always remember. The Holy Prophet (sa) exercised such caution in this matter that he would even discourage excessive praise of someone’s faith in the presence of others. This was not only because praise delivered directly to a person’s face can sometimes be harmful to the one being praised, but also because comparisons of this nature may indirectly undermine or cast aspersions upon the faith and conduct of others.
Through this single incident, the Holy Prophet (sa) taught four important lessons.
Shah Sahib writes that these four lessons are:
First, the distinction between Islam and faith – that accepting Islam and possessing true faith are not identical, for one pertains to outward conduct while the other concerns the state of the heart.
Second, the appropriate and careful use of words – that one should employ the right expression according to the occasion and circumstance.
Third, consideration for those whose hearts require comfort and strengthening – that is, one should assess as to what may bring benefit to different individuals.
Fourth, one should not thoughtlessly praise someone in a manner that may inadvertently attack another person’s faith and conduct.
Every incident from the life of the Holy Prophet (sa) is a treasure-house of wisdom and moral reformation. (Sahih al-Bukhari [Translation], Vol. 1, Nazarat Isha’at, p. 70)
The Promised Messiah (as), while describing the noble moral qualities of the Holy Prophet (sa), stated:
“The Holy Prophet (sa) exhibited perfect moderation in every respect. Every moral quality manifested at its proper time and occasion. Among these noble qualities, his generosity was always exercised in its proper place and according to the demands of the situation. Likewise, his spirit of selfsacrifice was displayed appropriately, and his benevolence and kindness were also always expressed with perfect wisdom and balance.” (Barahin-e-Ahmadiyya, pt. 3, Ruhani Khazain, Vol. 1, pp. 194-195)
There are countless incidents illustrating the Holy Prophet’s (sa) generosity and benevolence. Through them, we also witness many other dimensions of his noble character. In any case, just as his teachings are perfectly balanced, every aspect of his conduct reflected that same balance.
May Allah the Almighty also enable us to reflect upon every aspect of the blessed life and character of the Holy Prophet (sa) and to act upon its guidance. May we strive to follow his noble example and mould our lives in accordance with the pleasure of Allah the Almighty.
(Official Urdu transcript published in AlFazl International, 10th July 2026, pp. 2-8. Translated by The Review of Religions.)