A message of hope: Why every one of us is worthy of God’s love
Daanish Malik Jamia Ahmadiyya Canada
In a world where mistakes seem to multiply with each passing day, there are many who carry the heavy burden of guilt, convinced they’ve wandered so far from the path of righteousness that forgiveness is now impossible. “I am too lost to be saved,” they say. But what if this feeling of being “too far gone” is nothing more than an illusion – a test of faith from God?
‘I can never be perfect’ Although it might seem that we are swaying too far into the area of sin at times, this is, in reality, a part of the human experience. Would we even be human without our innate temptation to sin?
The Holy Prophetsa said that, “If you were not to sin, Allah would sweep you out of existence and He would bring (in place of you) a people who would commit sin and ask for forgiveness, and He would pardon them.” (Sahih Muslim, Hadith 2749)
The process of seeking repentance from God is what distinguishes us from angels, for whom it is not possible to do wrong. Without the free will to choose between right and wrong, where is the blessing in choosing the right path? We would be like soulless robots. There would be no spiritual journey to right your wrongs and improve as a person. If you’re already at the peak of the mountain, you will never be able to enjoy the view as much as someone who had to climb up there.
‘Does God care about me?’
Fortunately for us, we have an All-Loving, Most-Merciful God who in His very nature loves to forgive. He tells us:
“Say, ‘O My servants who have committed excesses against their own souls! Despair not of the mercy of Allah, surely Allah forgives all sins. Verily He is Most Forgiving, Merciful.’” (Surah az-Zumar, Ch.39: V.54)
This message from God is a wake-up call. God is always ready and waiting for us to turn to Him. He is not a vengeful God who wants to condemn us to hellfire for eternity. Rather, He loves us infinitely more than
our mothers. The Holy Prophetsa explained, “Allah has hundred mercies, out of which one mercy is used by his creation for mutual love and affection. Ninety-nine mercies are kept for the Day of Resurrection.” (Sahih alBukhari, Hadith 6632)
All the countless blessings we have from our parents to our warm homes to provisions necessary for life like water and air; every joy, every moment of happiness, our entire existence is based on one percent of God’s mercy. Now, try to imagine how much mercy he would show us when we are standing before Him. God has told us that no matter how much wrong we might have committed – lied, cheated, hurt someone, stole something, spent years gossiping, etc., it is never too late to flip that new page.
God actually instructs us to experience His forgiveness. He says:
“And seek forgiveness of your Lord; then turn to Him wholeheartedly. Verily, my Lord is Merciful, Most Loving.” (Surah Hud, Ch.11: V.91)
The Most Loving God has given us the glad tidings that, “Allah loves those who turn to Him and loves those who keep themselves clean.’.” (Surah al-Baqarah, Ch.2: V.223)
Once you start walking towards God, He will start running to you. Do not think of yourself as too unrighteous to go to the mosque or to pray. If you struggle with veiling or maybe with drinking, take that first step to God. Don’t think yourself too impure to go to the mosque and pray.
The Holy Prophetsa once told a beautiful story to his companions. There was a bedouin travelling through the desert on his camel. The bedouin knew that the journey would be severe, so he loaded his camel with ample food and drink. However, on the journey, he lost his camel and was stranded without any provisions. After searching and searching, he was on the cusp of giving up. Moments before quitting, he found his camel, still loaded with all his food and drink, stuck to a tree. Imagine how delighted that traveller would feel when he found his camel at last on the edge of death. The Prophetsa explained that “Allah is more delighted at the repentance of His servant than that person (as he finds his lost) camel.” (Sahih Muslim, Hadith 2675)
‘How can someone like me reach God?’
You might think, “I get that God loves most of us, but I’m too far gone. There’s no point in me trying.” This is incredibly false. The reality is that people far worse than you have turned to God and have immersed themselves in Him.
For example, Hind was a woman from the time of the Holy Prophetsa who was amongst his worst enemies. She was a staunch polytheist and enemy of Islam. She would urge and instigate the Meccans to attack the Muslims. It is narrated that during the Battle of Uhud, when Hazrat Hamzara was martyred, she began to mutilate his body and eat his liver. She threatened to exhume the body of the mother of our beloved Prophet and send her limbs to him piece by piece. This vile and abhorrent woman turned to God on the day of the conquest of Mecca. That same woman managed to repent and experience His love. What’s stopping you from doing the same?
One is never too far gone. The Holy Prophetsa once narrated that God Almighty declared, “O son of Adam, as long as you call on Me, I shall forgive you of what you have done, and think nothing of it. O son of Adam, even if your sins were to reach up to the clouds in the sky, and then you were to ask for My forgiveness, I would forgive you and think nothing of it. O son of Adam, even if you were to come to Me with sins nearly as great as the earth, and then you were to meet Me after death, not worshiping anything besides Me, I would bring you forgiveness nearly as great as the earth.”
(Jami’ at-Tirmidhi, Hadith 3540)
In Islam, you can have lived a lifetime of sin, but the door to reach God will always remain open. If He can transform the most desolate dry desert of Arabia into the oasis of the spiritual world, if He can soften the hearts of the worst of opponents, can the All-Powerful God not accept you into His love?
One of God’s attributes is
, meaning the Pardoner of Sins, the Great Effacer. How wonderful would it be if we could experience this forgiving nature of Allah firsthand. The fact of the matter is that Allah having this attribute is proof that we are meant to turn to Him and have our sins effaced. Islam was sent for the sinners, for the imperfect ones. It is a means to reconnect with the Creator. Regarding this, the Holy Prophetsa taught us
a beautiful supplication:
Meaning “O Allah you are the pardoner of sins, you love to pardon and efface, so pardon from me (my sins).”
‘What’s the point?’
You want to know the best part of it all?
When you do find God and experience him like the companions of the Holy Prophetsa did, like millions of others before you have, you will quite literally become a miracle of God. Your story will become a sign of God’s existence.
The Promised Messiahas writes:
“It is my belief that any individual who forsakes their evil morals and ignoble habits, and adopts good qualities, shows a miracle. For example if a stern and roughnatured person, or someone who succumbs to anger, abandons these ill habits and adopts the qualities of forbearance and forgiveness, or if a person rids themselves of miserliness and becomes generous, or if a person develops sympathy in the place of malice, this is undoubtedly a miracle. Similarly, if a person forsakes self-conceit and self-admiration, and replaces it with lowliness and humility, then this very humility is a miracle. Who from among you does not desire that miracles be shown at their hands? I know that everyone holds this desire. Therefore, an everlasting and living miracle is if an individual reforms his moral state.” (Malfuzat, Vol.1, p. 138)
This is a phenomenal opportunity. A chance to redeem yourself and make God your beloved. Our lives are composed of lows and highs; we all experience times of happiness and other moments of sadness. This is a natural occurrence. The same is true for our spirituality; however, God has granted us the chance to make lifelong changes in our trajectory. We are not bound by the chains of our past. Deciding to make that shift is what Islam is for. In fact, today can be the inflexion point in the course of your life.
Besides, is this not what we pray for every day in every prayer? “Guide us in the straight path. The path of those on whom you have bestowed your love.” Do not squander that which you have been seeking your entire life. Otherwise, when that Day of Judgement arrives and we stand in front of God, we risk being amongst the regretful rather than the content.
vicegerent – someone who takes over after another, acting on their behalf or continuing their mission.
Prophets are caliphs of God, which we know from the verses in which Prophets Adam and David have been called caliphs.8 In a similar manner, Prophet Muhammadsa also came as a prophet of God to purify mankind and teach the book (i.e., the Holy Quran) and wisdom. This was the primary objective of Prophet Muhammadsa as defined by the Holy Quran,9 as well as that of all prophets.10
To understand this concept further in simpler terms, if someone is a tailor, the person doing the same work after him is his khalifa. If a student takes up the task of conducting a class in the absence of his teacher, that student will be called the khalifa of the teacher. Likewise, the one who succeeds the work of a prophet is a khalifa of that prophet. Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra explains this in his book Barakat-e-Khilafat (Blessings of Khilafat) 11
There was a degree of confusion after the demise of Prophet Muhammadsa as to who would take on the mantle of leadership and continue the prophetic mission. Within a day, Abu Bakrra was agreed upon as a suitable candidate by the companions and elected as the first khalifa of the Prophet.
The rashidun period ended abruptly with the assassination of Ali (d. 661), bringing the thirty years of caliphate prophesied by Prophet Muhammadsa to an end. After this period, “caliphate” was still used as a title, but had become more of a worldly kingship in essence, as had been prophesied. Hanafi scholar al-Taftazani (d. 1390) mentions that after Ali’s passing, “Muawiyah and those who came after him would not have been [rightful] caliphs, but rather mere kings and rulers.”12 His evidence was the hadith in which Prophet Muhammadsa said the rightful caliphate would continue after him for thirty years.
Synonymity of imamate and caliphate
Before proceeding, it is essential to clarify the relationship between the terms “caliph” and “imam,” and “caliphate” and “imamate,” since they are often used synonymously and interchangeably in this specific context.
Not only has this been allowed by scholars of the past, but it has also been a norm. Al-Nawawi (d. 1277 CE), the eminent Shafi‘i jurist and Hadith scholar, is one of the many scholars who have explained this. He writes:
“It is permitted to call the imam: The caliph, the imam or the leader of the believers (amir al-mu’minin).”13
What may cause confusion, however, is that there are two types of imamate: alimama al-sughra (the lesser imamate) and al-imama al-kubra (the greater imamate, also known as al-imama al-uzma). The term caliphate has been, throughout history, synonymous with al-imama al-kubra, which is a specific type of imamate, not a general one.
The first type of imamate, which is general and known as al-imama alsughra, has been described in al-Mawsu‘a al-Fiqhiyya al-Kuwaytiyya (The Kuwaiti Encyclopaedia of Islamic Jurisprudence) in the following way:
“Any leader who is followed by a people, whether they are on the straight path, as
in where Allah says in the Quran: ‘And We made them leaders guiding by Our command,’ or they are misguided, as in His saying: ‘And We made them leaders who invite to the Fire, and on the Day of Judgment they will not be helped.’
“Then, the term expanded in its usage, and it came to refer to anyone who became a model or leader in a particular field of knowledge. For example, Imam Abu Hanifa is a model in jurisprudence, and Imam alBukhari is a model in Hadith.
“However, when the term is used without any qualification, it specifically refers to the one who holds the greatest leadership position, and it is only applied to others with an addition, such as ‘imam of a particular field.’ Therefore, al-Razi (d. 1210) defined an imam as: ‘Any person who is followed in religion.’”14
Al-imama al-kubra, however, is different and specific in its usage. It has been explained to be:
“The Grand Leadership (al-imama alkubra) terminologically refers to a leadership in both religion and worldly matters, as a caliphate succeeding the Prophet. It is called ‘great’ (kubra) to distinguish it from the lesser leadership (al-imam al-sughra), which is the leadership of prayer. Its place and position are to be considered.”15
In the encyclopaedia entry, under words which are connected or related, the term khilafa has been mentioned:
“The verbal noun khilafa is derived from khalafa (to succeed, to come after), meaning: to remain after someone or to take their place. Anyone who succeeds another person is called a khalifa. Therefore, the one who succeeds the Messenger of Allah in executing the religious rulings and leading the Muslims in religious and worldly matters is called a khalifa. The position is referred to as khilafa or imama (leadership).
“As for the jurisprudential (shar‘i) definition: It is synonymous with imama. Ibn Khaldun (d. 1406) defined it as: ‘It is the responsibility of guiding the entire community according to the religious perspective, in matters that pertain to their spiritual and worldly interests.’”16
Having established these broad categories, we can now turn to the scriptural evidence to understand the basis for the obligation of establishing a caliphate, specifically one that fulfils the prophetic promise of being “on the precepts of prophethood.”
Scriptural evidence of the caliphate being an obligation (fard)
– The Holy Quran
The obligation of establishing the caliphate can first and foremost be established from the Holy Quran, which Muslims unanimously believe is the unaltered word of Allah. In Islamic jurisprudence, when it comes to rulings, the Quran takes precedence over all other sources, such as Hadith and the consensus of scholars.
A conversation between Allah and the angels is found in Surah al-Baqarah in which the placing of a khalifa on earth is mentioned:
“And when thy Lord said to the angels: ‘I am about to place a vicegerent in the earth,’ they said: ‘Wilt Thou place therein such as will cause disorder in it, and shed blood? — and we glorify Thee with Thy praise and extol Thy holiness.’ He answered: ‘I know what you know not.’”17
Al-Qurtubi (d. 1273), the AndalusiMaliki scholar and polymath better known for his tafsir, derives the obligation from this verse:
“This verse is sound evidence for having a leader and a caliph who is obeyed so that he will be a focus for the cohesion of society and the rulings of the caliphate will be carried out. None of the Imams of the Community disagree about the obligatory nature of having such a leader, except for what is related from al-Asamm [lit. the Deaf], who lived up to the meaning of his name and was indeed deaf to the Shari‘ah, and those who take his position who say that the Caliphate is merely permitted rather than mandatory if the Community undertakes all their obligations on their own without the need for a ruler to enforce them. Our evidence is found in the words of Allah Almighty: ‘I am putting a caliph on the earth’ as well as other verses (38:26, 24:55).
“All of this indicates that it [caliphate] is obligatory and is a pillar from the pillars of the din.”18
The scholar in question, Abd al-Rahman ibn Kaysan known as al-Asamm (d. 816), was a Mu‘tazili who lived in Basra and did not consider appointing a caliph to be an obligation. Al-Juwayni (d. 1085), the prominent Shafi‘i jurist and Ash‘ari theologian, has also classed him a deviant for holding this opinion and said that he is preceded by a consensus of all scholars who opposed his view, affirming that it is indeed an obligation.19
In the mentioned passage, al-Qurtubi refers to verse 56 in Surah an-Nur as further evidence of the obligation, in which Allah promises the believers that He will establish a caliphate:
“Allah has promised to those among you who believe and do good works that He will surely make them Successors in the earth, as He made Successors from among those who were before them; and that He will surely establish for them their religion which He has chosen for them; and that He will surely give them in exchange security and peace after their fear: They will worship Me, and they will not associate anything with Me. Then whoso is ungrateful after that, they will be the rebellious.”
– The Hadith corpus
Evidence is also found in the Hadith corpus. Prophet Muhammadsa is reported to have said that the one who dies without the oath of allegiance on his neck dies a death of jahiliyya (generally translated as ignorance, but more precisely means the pre-Islamic state, i.e., non-Islamic state, in this case), and, in another variation, it says that the one who dies without recognising the imam of his age dies a death of jahiliyya 20 Scholars have relied on this hadith as evidence for the caliphate being an obligation. This hadith also resolves a side issue: when a caliph is elected, the pledge of allegiance must be given to him.
Al-Shawkani (d. 1834) was a prominent Sunni scholar who specialised in many areas, including tafsir, Hadith and jurisprudence. He is seen as an influential and authoritative proponent of the Athari creed and a key scholar of the reformist Salafi movement. He uses this hadith as evidence and also attributes it to Ahmad ibn Hanbal (d. 855), at-Tirmidhi (d. 892), Ibn Khuzayma (d. 923) and Ibn Hibban (d. 965), among others:
“From the strongest evidence for the obligation of appointing an imam and pledging allegiance to him is what Ahmad [ibn Hanbal], al-Tirmidhi, Ibn Khuzayma, and Ibn Hibban in his sahih, extracted of the hadith of al-Harith al-Ash’ari in the wording (that the Prophetsa said), ‘Whosoever dies whilst not having over him an imam of the jama’a, then indeed his death is the death of jahilliya.’ Al-Hakim also narrated it from Ibn ‘Umar and Mu‘awiya and al-Bazzar narrated it from Ibn Abbas.”21
A question arises here as to what dying a death of jahiliyya actually means and entails. Ibn Hajar al-Asqalani (d. 1449), in his magnum opus Fath al-Bari – a distinguished commentary on Sahih alBukhari – has elaborated on the meaning of this phrase:
“What is meant by ‘dying a jahili death’ […] is dying a misguided death like those in the jahiliyya times who did not have a just and obedient imam as they had no concept of that. It does not mean that a person dies a disbeliever – rather he dies as a disobedient person.”22
It can be ascertained that the one who dies without pledging allegiance to a caliph dies a death of disobedience, which would be sinful. To pledge allegiance, a caliphate must first be present.
Al-Taftazani explains that Muslims who live in a time in which a caliph has not been elected fall into disobedience and, by extension, die the death of jahiliyya. In his understanding, there was no true, rightful caliph after the rashidun period:
“After the rightly guided caliphs, the [Muslim] ummah remained without an imam, so the entire community fell into disobedience, and their death was akin to the death of ignorance (jahiliyya).”23
He also states that there is a consensus (ijma‘) on this issue:
“There is (scholarly) consensus on the appointment of an imam being obligatory. The difference of opinion is only on the question of whether the obligation is on Allah or man, and whether is it by textual or rational evidence. The correct position is that it is obligatory upon man by the text, due to his saying, ‘Whosoever dies not knowing the imam of his time dies the death of jahiliyya’, and because the ummah (i.e.,
other four.
Additionally, a third opinion suggests that no specific number is required. This is according to the Hanafi and Shafi‘i schools, who believe that leadership can be established by the appointment of a group of ahl al-hall wa al-aqd without specifying the exact number.62
The tasks that are meant to be carried out by the ahl al-hall wa al-aqd include not only appointing the caliph, about which there is an ijma among the Sunni scholars with no disagreement as stated by al-Mawardi, but also, if the elected leader is absent when the current leader dies, the ahl al-hall wa al-aqd are responsible for summoning him. During his absence, they can also appoint a deputy to serve temporarily on behalf of the caliph until he arrives. They pledge allegiance, according to al-Mawardi, to this deputy as a representative, not as a full caliph.63
It is important to note that the concept of deposing a caliph is highly contested, and there is no consensus among scholars on this issue. While some hold the view that the ahl al-hall wa al-aqd have the authority to remove a caliph for valid reasons, such as a clear violation of Islamic law, others strongly oppose this, arguing that it leads to instability and fitna (strife).
This would practically mean that the ahl al-hall wa al-aqd are the people in absolute control and not the caliph, for they possess the power to depose him. Going against the sharia can be subjective, as is quite evident in the state of the ummah today, and if he goes against their variant of the sharia, then they can remove him.
Then, a review of historical events reveals a further distinction between ahl alshura and ahl al-hall wa al-aqd. The defining characteristic of ahl al-shura is “knowledge,” whereas the defining characteristic of ahl al-hall wa al-aqd is “authority” (shawka, or strength).
It has been narrated that Abu Bakrra would consult individuals like Umar ibn al-Khattabra, Uthman ibn Affanra, AbdurRahman ibn Awf, Mu’adh ibn Jabal,
1. Musnad Ahmad, Vol. 5, Hadith 23885
2. Ibid.
3. Al-Albani, Silsila al-Hadith al-Sahiha
4. Amin Muhammad Jamal ad-Din, Al-Qol al-Mubeen fi alAshrat al-Sughra li Yaum al-Din, pp. 128-131
5. “Shaykh Muhammad Al-Yaqoubi: Refuting ISIS (FULL)”, www.youtube.com, 24 February 2016
6. Al-Qurtubi, al-Jami‘ li al-Ahkam al-Quran, Vol. 1, pp. 264-265; Ibn Taymiyya, al-Siyasah al-Shar‘iyyah, p.129; AlGhazali, al-Iqtisad fi al-Itiqad, p. 199
7. Sahih Muslim, The Book on Government, Hadith 1851a; Musnad Ahmad, Vol. 4, Hadith 16876
8. Surah al-Baqarah, Ch.2: V.31; Surah Sad, Ch.38: V.27
9. Surah al-Baqarah, Ch.2: V.152
10. Hazrat Mirza Bashir-ud-Din Mahmud Ahmad, Barakat-eKhilafat (Blessings of Khilafat)
11. Ibid.
12. Al-Taftazani, Sharh al-Aqaid al-Nasafiyyah, p. 242
13. Al-Nawawi, al-Rawdat al-Talibin, 10:49
14. The Kuwaiti Encyclopaedia of Islamic Jurisprudence, Under entry of ‘imamate’
15. Ibid.
16. Ibid.
17. Surah al-Baqarah, Ch.2: V.31
18. Al-Qurtubi, al-Jami‘ li al-Ahkam al-Quran, Vol. 1, pp. 148-149
19. Al-Juwayni, Ghiyath al-Umam fi-Iltiyath al-Zulam, pp. 22–23
Ubayy ibn Ka‘b, and Zayd ibn Thabit when faced with significant matters. All these companions were known for issuing religious verdicts during the caliphate of Abu Bakrra, and he sought their counsel, making them from among the ahl al-shura
On the other hand, among those who participated in pledging allegiance to Abu Bakrra at Saqifa from ahl al-hall wa al-aqd was Bashir ibn Sa‘d. However, Bashir was not known as one of the scholars issuing religious verdicts among the companions. Instead, he was influential and respected in his tribe, the Khazraj. It is said that he was the first from the Ansar to pledge allegiance to Abu Bakrra on the day of Saqifa.64
Due to the seeming impossibility of electing even the ahl al-hall wa al-aqd, electing a caliph of all the Muslims in the world turns into a mere romantic fantasy. Establishing the caliphate, thus, becomes a humanly impossible task, where divine intervention will have to come into effect, taking us back to the promise of Allah in Surah an-Nur.
Conclusion: The apparent impossibility in the present day
We have seen that establishing the caliphate is a fard kifaya – a ruling derived from the Holy Quran, Hadith, and the practical example of the companions of Prophet Muhammadsa. Based on these sources, Islamic scholars throughout the ages have agreed that it is imperative to establish a caliphate. Allegiance must also be pledged to the caliph as per the hadith of Prophet Muhammadsa
This obligation, as a fard kifaya, carries serious implications: if unfulfilled by a sufficient group from within the ummah –in this case, the ahl al-hall wa al-aqd (those qualified to elect a leader) – the entire ummah bears the weight of collective sin.
Further still, neglecting this obligation could result in dying a “death of jahiliyya” as per the hadith of Prophet Muhammadsa, which everyone can agree is a spiritually
dangerous state.
Yet, in today’s fractured Muslim world, the practical establishment of a unified caliphate acceptable to all Muslims appears nearly impossible. The idea of forming a credible ahl al-hall wa al-aqd accepted by all, let alone agreeing on a single leader with universal legitimacy, is beyond current political and sectarian realities.
It is precisely this impasse that suggests that the election of such a caliph is not possible without divine intervention, as mentioned in Surah an-Nur. In the promise found in verse 56, Allah takes it upon Himself to implement this task. This does not detract from the need for the ahl al-hall wa al-aqd. They are simply the means of Allah’s action. This is the only way Muslims will begin to unite under one leadership. Allah does not merely make the promise of caliphate and stop there, but rather, by way of Arabic grammar, stresses and emphasises this fact a great deal. Hazrat Mirza Bashirud-Din Mahmud Ahmadra writes:
“In this verse [an-Nur: 56], Allah the Almighty’s promise is mentioned with the words wa’ada Allah [Allah promises], and then this promise of giving khilafat is emphasised with the imperative lam (lam takeed) and imperative nun (nun takeed). This tells us that Allah Himself will do this, and will most definitely do so. Then the verse goes on to say that Allah will definitely, most definitely, grant those khulafa a prestige. And then says that Allah will definitely, most definitely, convert fear into peace. Hence, by using the imperative lam and imperative nun thrice, the point has been emphasised greatly that it is Allah Himself that will make this happen, and nobody or nothing will interfere.”65
In this context, the Ahmadiyya Muslim Community presents a modern example: a functioning caliphate which was established in 1908. There is no doubt that a theological debate and varied responses exist across the Muslim world regarding this caliphate, but mere scrutiny does not necessitate
Endnotes
20. Sahih Muslim, The Book on Government, Hadith 1851a; Musnad Ahmad, Vol. 4, Hadith 16876
21. Al-Shawkani, al-Sayl al-Jarrar al-Mutadaffiq ala Hada’iq al-Azhar, Vol. 1, p. 936
22. Ibn Hajar al-Asqalani, Fath al-Bari Sharh Sahih alBukhari, Commentary of Hadith 6530, 13/7
23. Al-Taftazani, Sharh al-Aqaid al-Nasafiyyah
24. Al-Taftazani, Sharh al-Aqaid al-Nasafiyyah, p.353-354
25. Al-Salimi, Al-Tamhid fi Bayan al-Tawhid, p. 309
26. Hazrat Mirza Ghulam Ahmad, Dururat al-Imam (The Need for the Imam), p. 1
27. Al-Tabari, Tarikh, Vol. 2, p. 452
28. Al-Ghazali, Fada‘ih al-Batiniyya wa-Fada‘il alMustazhiriyya, p.171
29. Ibn Hazm, al-Fisal fi al-Milal wa al-Ahwaʿ wa al-Nihal, 4:148
30. Al-Baghdadi, Usul al-Din and al-Farq bayn al-Firaq
31. “Impermissible to spend a night”: Al-Barbahari, Shar alSunnah, p. 77; “Dissension is inevitable”: Abu Bakr al-Khallal, al-Sunnah, p. 32 (#11)
32. Cf. Lambton, Ann K. S., State and Government in Medieval Islam: An Introduction to the Study of Islamic Political Theory – The Jurists, pp. 77-78
33. Al-Salimi: mentioned earlier; Al-Bazdawi, Usul al-Din, p. 191
34. Ibn al-Rif‘ah, Kifayat al-Nabih, 18:4
35. Al-Ghazali, Fada‘ih al-Batiniyya wa-Fada‘il alMustazhiriyya, p.171
36. Abu Ya‘la ibn al-Farra‘, al-Ahkam al-Sultaniyya, p. 19
37. Al-Shahrastani, Nihayat al-Iqdam fi Ilm al-Kalam, Vol. 1, p. 268
38. Al-Baghawi, al-Tahdhib fi Fiqh al-Imam al-Shafi‘i, 7:264.
39. Al-Mawardi, al-Ahkam al-Sultaniyya; al-Nasafi, al-Aqa’id al-Nasafiyyah, p.354; al-Nawawi, Sharh Sahih Muslim, 12:205 & 7:36
40. Ibn Taymiyyah, al-Siyasah al-Shar’iyyah, p.129
41. Al-Taftazani, Sharh al- Aqa’id al-Nasafiyyah, p.353-354
42. Al-Buhuti, Kashshaf al-Qinaa’ an Matn al-Iqnaa’, 6:158
43. Al-Iji, al-Mawaqif fi Ilm al-Kalam, 3:579-580; Ibn Khaldun, al-Muqaddimah, Chapter 3, Section 26; Ibn Hajar al-Haytami, al-Sawaa’iq al-Muhriqah, 1:25; al-Ramli, Ghayat al-Bayan fi Sharah Zabd ibn Raslan, 1:15; al-Haskafi and Ibn Abidin, Radd al-Muh ala al-Durr al-Mukhtar, 1: 548 (Ibn Abidin’s hashiya [annotation] on Haskafi’s work)
44. Shah Waliullah al-Dehlawi, Hujjat Allahi al-Baligha, 2:229
45. Al-Shawkani, al-Sayl al-Jarrar al-Mutadaffiq ‘ala Hada’iq al-Azhar, 1:936
46. Rashid Rida, al-Khilafa aw al-Imamah al-Uzma, (From the Nation State to the State of the Khilafah: Renewal of ‘Islamic Legal Politics’”. The State in Contemporary Islamic Thought, pp. 73, 81.)
47. al-Juzayri, al-Fiqh ala al-Mathahib al-Arba’a, 5:416
48. Muhammad ibn Ibrahim al-Tuwaijri, Encyclopedia of Islamic Jurisprudence, Vol. 5, p. 286.
49. Hazrat Mirza Bashir-ud-Din Mahmud Ahmad, Barakat-eKhilafat (Blessings of Khilafat), p. 21
50. Ibn al-Lahham, Al-Qawa‘id wa al-Fawa’id al-Usuliyyah,
falsehood – every caliphate in the past has been scrutinised heavily, including the rightly guided one. The very definition of what a caliph should be, and how a caliphate should look and function, has never been agreed upon. There are differences of opinion in almost every matter related to this, so simply rejecting a claimant of caliphate due to scrutiny is not only unfair and unreasonable, but also lacks academic integrity.
We know there will definitely be a caliphate based “on the precepts of prophethood”. Some scholars believe this will occur after the appearance of Imam Mahdi, as mentioned earlier. Hazrat Mirza Ghulam Ahmadas claimed to be the Imam Mahdi and Promised Reformer of the latter days, and after him, caliphate continued in the same way as it followed after Prophet Muhammadsa. The parallel is there. Whether his claim was legitimate or not is a valid question, but one which requires a thorough and unbiased investigation.
Given the gravity of the obligation and the potential consequences of its neglect, a passive stance is not an option. The bottom line is that until Muslims unite under one caliph and pledge allegiance to him, the state of the ummah will not improve.
Without recognising the Imam of the age and pledging sincere allegiance to a caliphate, every Muslim carries the risk of dying the death of jahiliyya and consequently in a state of sin. No Muslim in his right mind would want this, so this is not a matter to sit back and not worry about. It is extremely important, and it’s about time Muslims took this seriously.
Therefore, on the one hand, the obligation of the caliphate remains, while on the other, the ummah continues to grapple with intense division. The consequences of this neglected duty are immense and too grave to ignore. It is upon every Muslim individually to do their research and not reject something based on mere hearsay and prejudice.
Qa’idah 49, p. 253
51. Al-Zarkashi, Al Bahr al-Muhit, 1:242
52. Al-Qarafi, Al-Furuq, Vol. 1, p. 166; Ibn al-Lahham, AlQawaid wa al-Fawa’id al-Usuliyyah, Qa’idah 49
53. Abu Ya‘la ibn al-Farra‘, al-Ahkam al-Sultaniyya, pp. 19-20; Al-Mawardi, al-Ahkam al-Sultaniyya, pp. 5-6
54. Ibn al-Lahham, Al-Qawa‘id wa al-Fawa’id al-Usuliyyah, Qa’idah 49
55. Abu al-Hasan al-Ash‘ari, al-Ibanah an Usul al-Diyana, p. 258 (Taken from Ummatics.org)
56. Rashid Rida, al-Khilafa aw al-Imamah al-Uzma, (From the Nation State to the State of the Khilafah: Renewal of ‘Islamic Legal Politics’”. The State in Contemporary Islamic Thought, pp. 73, 81.)
57. The Kuwaiti Encyclopaedia of Islamic Jurisprudence, Under “ahl al-hall wa al-aqd”
58. Muhammad ibn Ibrahim al-Tuwaijri, Encyclopaedia of Islamic Jurisprudence
59. Al-Mawardi, al-Ahkam al-Sultaniyya
60. The Kuwaiti Encyclopaedia of Islamic Jurisprudence
61. Abu Ya‘la ibn al-Farra‘, al-Ahkam al-Sultaniyya
62. Abu Mansur Abdul Qahir al-Baghdadi, Usul al-Din; Abu Ya‘la ibn al-Farra‘, al-Ahkam al-Sultaniyya; Al-Mawardi, alAhkam al-Sultaniyya
63. Al-Mawardi, al-Ahkam al-Sultaniyya
64. Ibn Athir, Usd al-Ghabah fi Ma‘rifat al-Sahaba
65. Hazrat Mirza Bashir-ud-Din Mahmud Ahmad , Mansabe-Khilafat, p. 60
‘The son is a reflection of his father’
Hazrat Musleh-e-Maud, Ibn al-Faaris and Adabi Dunya of Lahore
Ata-ul-Haye
Nasir Ahmadiyya Archive & Research Centre
During his Friday Sermon on 21 February 2025, Hazrat Khalifatul Masih Vaa encouraged Ahmadis to make an effort to study the vast treasure of knowledge found in Hazrat Musleh-e-Maud’sra literature. Huzooraa highlighted the fact that his literature was not limited to the religious spheres, but rather, touched upon various secular topics as well.
In addition to the Jamaat periodicals, Hazrat Musleh-e-Maud’sra articles and speeches would also get published in various other Muslim periodicals of British India.
This article endeavours to narrate some details and background of Hazrat Musleh-eMaud’sra articles that were published in a Lahore based magazine, اينَّدِ
(Adabi Dunya) in 1930-31 – along with scans of those particular issues of the said magazine. In the editorial note on one of these articles, the editor of Adabi Dunya wrote that Hazrat Mirza Ghulam Ahmad’sas books are “a treasure trove of Urdu literature” and according to the Arabic phrase that “the son is a reflection of his father”, Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra also had “a passion for the Urdu language.” More details about this editorial note will be narrated later in this article.
1929: The launch of Adabi Dunya In 1929, the Adabi Dunya was launched by Ehsanullah Khan Tajwar Najeebabadi (1894-1951) – a poet, journalist and educationist. He went to the Dar-ul-Uloom Deoband and completed his education on the pattern of Dars-e-Nizami – a study curriculum or system used in many Islamic institutions. After graduating from the Punjab University, he taught Persian and Urdu at the Dyal Singh College, Lahore. Upon the launch of this magazine, The Civil and Military Gazette of 11 April 1929 reported, “A monthly Urdu paper edited by Maulana Tajwar, a well-known poet and scholar, which has as its object the creation of a vehicle of literary expression for India and the improvement of Urdu has been published in Lahore. The paper is owned by a company of which Sir Abdul Qadir is director.”
1930-31: Hazrat Musleh-e-Maud’sra articles in Adabi Dunya
In March 1930, this magazine published an article, titled “Hali ki Tanqid-Nigaari”, (lit., “Critique by [Altaf Hussain] Hali”), by Professor Bhopal Singh M.A., Senior Professor of English at the Dyal Singh College. Hazrat Musleh-e-Maudra read this article with keen interest and was prompted to write a response.
In the beginning of his response, Huzoorra stated:
“How good it feels to read an article about a branch of Urdu literature, written by a professor, and that too of English! I read this article with great interest and while reading it, my thoughts wandered from one place to another until I felt a need to express my thoughts about رَّعِش [poetic couplet].” (Adabi Dunya, Vol. 2, No. 5, p. 338)
Huzoorra wrote this article with the pen name
(Ibn al-Faaris) and while highlighting the essence of poetry, he provided a moderate definition of a poetic couplet, in light of the Eastern and Western thoughts. Shedding light on the Western ideas about poetry, he mentioned well known English poets, William Wordsworth and Matthew Arnold, and a German philosopher, GWF Hegel.
Thereafter, Huzoorra stated that a poetic couplet can be defined as the words that are used “to express the inner feelings of our hearts that evoke some of our emotions in such a manner that, while being detached from the actual words, we become fully aware of all the minute details of their meanings and feel them too, as if it were a plectrum that creates vibrations in an instrument.” (Ibid., p. 340)
In this same issue, the editor wrote the following note about this article:
“The Adabi Dunya could not resist from catching the attention of a well-known religious leader of the country – despite his sacred engagements – whose spiritual greatness is established upon the hearts of his hundreds of thousands followers,” and “who deems his assigned duty to be the preaching of Allah’s commandments and religious guidance from his mantle of Khilafat. The highly precious article which is being published in this issue, with the name ‘Ibn al-Faaris’, is a result of the flow of his blessed pen.” (Ibid., p. 323)
He further wrote:
“The above article is a reflection of the heart and mind of a person who in fact rules the hearts of hundreds of thousands of people. What greater proof can there be of the growing popularity of the Adabi Dunya than the fact that such distinguished people are cultivating it with their generous contributions. The distinguished author did not allow us to reveal the subtle and delicate veil of ‘Ibn al-Faaris,’ however, we can say in the words of Allama Iqbal:
published an article, titled “Mann ki Maahiyyat” (lit., “Reality of the Mann – edible substance bestowed upon the Israelites”), by Professor Naeem-ur-Rahman M.A. of Allahabad University.
In response, Hazrat Musleh-e-Maudra wrote an article entitled “Mann ki Haqiqat” (lit., “Reality of the Mann”). The article was written with the pen name “Ibn al-Faaris” and began as follows:
“I am pleased to read this article [as it shows] that the zeal for academic research is arousing among the Muslims as well and they are trying to get out of the stagnant state which was stopping them from contemplating: ‘What is this?’ And in this state of happiness, I too wish to express some points in relation to this article.”
(Adabi Dunya, Vol. 4, No. 3, p. 141)
The editor wrote a note about this article and stated:
“‘Mann ki Haqiqat’: The first interesting article on this subject, by Maulana Naeemur-Rahman Sahib M.A., Lecturer Allahabad University, has already been published. Upon reading it, a comprehensive article has been sent to us by a well-reputed religious leader from a very well-known religious organisation – who is the leader of around 500,000 Muslims. This research article is a further elaboration of the first article. We are thankful to Maulana Naeemur-Rahman Sahib that his narration of the true facts [haqiqat-nigaari] has prompted a noble religious leader to write a precious article.” (Ibid., p. 133)
guidance as to how Urdu magazines could help the flourishing of the Urdu language. Huzoorra stated that Urdu was facing difficulties more than any other language, “however, in my view, they are not such that cannot be eradicated. The shortcoming by now has been that the problem has not been identified, and obviously, for this same reason, no suitable remedy has been adopted.” (Ibid., p. 186)
The editor commended this article in his following note:
“I am extremely grateful to Hazrat Mirza Bashir-ud-Din Mahmud Ahmad Sahib, Imam Jamaat-e-Ahmadiyya Qadian for his practical assistance amid the difficulties faced by the Adabi Dunya. I have neither requested any assistance from him nor do I have the honour of being an Ahmadi, nor is the Adabi Dunya a religious magazine. However, Hazrat Mirza Sahib takes out time from his immense engagements to pay attention to Ilm-o-Adab [knowledge and literature] and its servants.
“This care shown by the aforementioned distinguished person for the country’s language and literature is noteworthy for those scholars who consider the service of Urdu literature a waste of time. After hearing about the financial difficulties of the Adabi Dunya, he provided a few subscribers and also gave a suggestion which I present in his own words:
“‘I see no problem if you appoint a certain number of helpers and assign to them some amount. After all, you will take this money for the service of literature and not for yourself. If this suggestion is agreeable, I am ready to participate with pleasure.’
“While respecting the kindness and sympathy of respected ‘Mian Sahib’, I am unable to give this suggestion a practical form. My nature is hesitant from acting upon such suggestions” and “I only wish to request him for prayers.” (Ibid., pp. 131-132)
The editor wrote another note in the next issue and stated:
“In the previous issue, you must have read [the article which manifested] the immense care shown by Hazrat Imam Jamaat-e-Ahmadiyya Qadian. Imam Jamaat-e-Ahmadiyya is the noble son of Mirza Ghulam Ahmad Sahib – the Promised Messiah – and his Khalifa. The works of the late Mirza Sahib are a treasure trove of Urdu literature. According to
“[The radiance of your beauty shines out of the glass like the colour. You have made the appearance of wine stand out from the wall of the glass.]” (Ibid., p. 341)
In January 1931, the same magazine
In the same issue, another article of Hazrat Musleh-e-Maudra was published, with the name “Mirza Mahmud Ahmad (Qadian)”, titled “Urdu Rasaa’il Zubaan ki kis tarah Khidmat kar sakte hain?” (lit., “How can Urdu magazines serve the language?”).
In this article, Hazrat Musleh-eMaudra outlined valuable suggestions and
[the son is a reflection of his father], his illustrious son also has a passion for the Urdu language and affinity for its servants.” (Ibid., No. 4, pp. 199-200)
While the above-mentioned details highlight the fact that Hazrat Musleh-eMaud’sra articles were highly commended, we also learn that he had a great passion for the Urdu language’s prosperity and was a keen reader of Urdu periodicals as well.
when they had migrated from Mecca in poverty and hardship.
There’s a very interesting narration in relation to this from Hazrat Anasas which contains all the details of this. He narrates that when the Muhajirin arrived in Medina from Mecca, they had nothing. The Ansar of Medina were people who worked in agriculture and cattle, so they decided to distribute half of their agricultural yield every year to the Muhajirin. Hazrat Anas’ra mother offered her healthy date tree to the Holy Prophetsa who then gifted it onwards to Hazrat Umm-e-Aimanra. He didn’t keep it for himself but gave it to her. So now that – returning from Khaybar – the Muhajirin had returned everything back to their Ansar brothers, the Holy Prophetsa also returned the date tree back to Hazrat Anas’ra mother. Hazrat Anasra explains that “When I informed Hazrat Umm-e-Aimanra that we have been given this tree back, she said, ‘there is no way I will return it, for it was given to me by the Messengersa of Allah.’” Perhaps owing to her extreme love for him, or how much she cherished a gift given to her by the Holy Prophetsa – whatever the reason was – she refused to give it back. When Hazrat Anasra informed the Holy Prophetsa about this, the Holy Prophetsa told Hazrat Umm-e-Aimanra to give back the tree and that he would give her other trees in exchange for it, but she continued to refuse, saying that “you gave this to me in the early days and it is truly blessed.” Only when the Holy Prophetsa offered her 10 times the fruit-bearing trees in exchange did she agree. (Sahih al-Bukhari, Kitab al-Hibah wa Fazluha…, Bab Fazl al-Manihah, Hadith 2630; Sahih Muslim, Kitab al-Jihad wa alSair, Bab Radd al-Muhajirin ila al-Ansar…, Hadith 1771; Subul al-Huda, Vol. 5, Dar AlKotob Al-Ilmiyah, Beirut, p. 151)
There is an expedition recorded in history known as the expedition of Dhat al-Riqa. It is also known as the expedition of Mahaarib, Banu Tha’libah and also Banu Nimaar, owing to the fact that these were the names of the tribes that instigated it. The expedition is also called Dhat al-Ajeeb, as many strange and wonderful miracles were witnessed during the expedition. Another reason given for its name, “Dhat al-Riqa” is that in that region was a tree or a mountain named Dhat al-Riqa. (Al-Sirah al-Halabiyyah, Vol. 2, Dar Al-Kotob AlIlmiyah, Beirut, p. 366; Waqadi, Kitab alMaghazi, Vol. 1, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 333)
Yet another reason for it to be named Dhat al-Riqa is related by Hazrat Abu Musa Al-Asharira, who explains that the Companions were greatly limited in their means of conveyance. There were six people who had only one animal to ride, which they would take turns riding. Because of walking on the rough terrain, the Companions’ feet became wounded, and they would proceed by wrapping old, torn garments around their feet. Even Abu Musa Al-Ashari’sra own feet were wounded in this expedition. In fact, not only his feet, but the injuries extended to his nails – even his nails had been ripped off. Because bandages are called “Riqa”, this expedition became known as Dhat al-Riqa. (Sahih al-Bukhari, Kitab al-maghazi, Bab ghazwati dhati r-qiqa’, Hadith 4128)
In any case, these are the various names it’s known by.
At another place, it’s recorded that the
terrain of the region where this expedition took place was of different hues. Some have written that the horses were of various colours, while others have mentioned that either knots were made in the flags or the flags themselves, were tied up, which is how it got its name. Others have mentioned that it got its name because of all of these factors collectively. (Al-Sirah al-Halabiyyah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 371; Sharh al-Zurqani, Vol. 2, Dar Al-Kotob AlIlmiyah, Beirut, p. 525; Sharh al-Zurqani ala Mauta, Vol. 1, Dar Ahya’ al-Turath al-Arabi, Beirut, p. 542)
One of the names of this expedition is also the Expedition of Salat-ul-Khauf because the prayer that is offered in a state of fear was offered during it. (Sharh alZurqani, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 521)
There is a difference of opinion in relation to when exactly this expedition took place.
According to books of history and sirah, this expedition took place either in the fourth or fifth year after Hijrah. Ibn Hisham, narrating from Ibn Ishaq, places it in the fourth year of Hijrah, stating it occurred three months after the expedition against Banu Nadir. However, Ibn Saad is of the view that it occurred in the fifth year. (Sirat Ibn Hisham, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 614; Al-Tabaqat al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 46-47)
Imam Bukhari, citing a strong testimony, assigns this expedition to the seventh year after Hijrah, subsequent to the conquest of Khaybar. The basis of this later date lies in the presence of Hazrat Abu Musa alAsh arira in this expedition. Since Hazrat Abu Musura accepted Islam only after the victory of Khaybar, it is more plausible to date the expedition of Dhat al-Riqa to the seventh year of Hijrah. (Sahih al-Bukhari, Kitab al-maghazi, Bab ghazwati dhati r-riqa’)
Hazrat Sahibzada Mirza Bashir Ahmad Sahibra, in the concluding section of Sirat Khatamun Nabiyyin, in which he has listed a series of topics for the future volumes, had categorised the expedition of Dhat al-Riqa as an event that occurred post-Khaybar, in the seventh year after Hijrah. (Sirat Khatamun Nabiyyin, p. 838)
One of the causes for this expedition was that certain people in the region of Najd would sporadically engage in theft and robbery, thereby causing distress to the travellers. These people would not remain stationed in one place, and therefore it was very difficult to seize control of them. And so, the Holy Prophetsa resolved to take action against them. (Sirat Encyclopaedia, Vol. 8, Dar al-Salam, p. 468)
Another reason that is cited for this expedition is that it is reported that a man arrived in Medina with merchandise for trade. After selling his goods to the people of Medina, he warned the Muslims that the tribes of Banu Anmar and Banu Tha labah had gathered an army against the Muslims, while the Muslims remained unaware of this danger. Upon receiving this news, the Holy Prophetsa appointed a deputy to oversee the affairs of Medina and commenced preparations for the journey. Ibn Ishaq records that Hazrat Abu Dharr al-Ghifarira was appointed as his deputy, while Ibn Saʿd and Ibn Hisham state that Hazrat Uthman bin Affanra was assigned this responsibility.
The Holy Prophetsa then said, ‘Shall I not tell you of a statement to recite that is among the treasures of Paradise?’ I replied, ‘Of course, O Messengersa of Allah. May my parents be sacrificed for you, certainly tell me.’ The Holy Prophetsa said:
“It means man has no power to avoid evil, nor any strength to do good, except with Allah’s help.” “
(Sharh al-Zurqani, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 527-528; Subul alHuda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 175)
The Holy Prophetsa then set out on this journey. It is further mentioned in the details of this expedition that the Holy Prophetsa was accompanied by approximately four hundred Companions when he left from Medinah, although other narrations mention the number to be seven or eight hundred. They reached the valley of Shukra, which lies at a distance of two days’ journey from Medina. After camping there for a day, various units were dispatched in different directions. By nightfall, all the units had returned, reporting that they had not encountered any enemy presence and that they had erased their tracks.
Thereafter, the Holy Prophetsa proceeded further with his Companions until they reached Nakhl, situated approximately sixty-two miles from Medina. Upon arrival at the dwellings of the hostile tribes, they found no men – only women remained. These women were detained, although some historians have omitted any mention of arrests, and the Bedouin men had fled to the mountain peaks and watched from a distance. (Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 175; Sirat Encyclopaedia, Vol. 8, Dar al-Salam, p. 474)
The men fled and the women remained behind. According to some, they were taken captive whilst others are of the opinion that they were not; however, the majority are of the view they were not taken captive.
Hazrat Jabirra narrates that the Holy Prophetsa journeyed from a place called
Nakhl to Dhat al-Riqa, where he encountered the army of the tribe of Ghatafan. Though no direct combat took place, both sides remained in close proximity and were anticipating an imminent attack from one another.
At the time, there was a threat that the enemy could launch an attack, and it also happened to be the time of prayer. Therefore, the Holy Prophetsa led the Salat al-Khauf (Sahih al-Bukhari, Kitab al-maghazi, Bab ghazwati dhati r-riqa’, Hadith 4127)
This prayer is offered in a manner whereby half of the people prayed the first half of the prayer behind the Holy Prophetsa, they then stepped back, and the other half then joined in the prayer to offer the second half of the prayer behind the Holy Prophetsa This prayer is also mentioned in the Holy Quran in Surah an-Nisa, which outlines how one should offer the prayer in a state of fear, ensuring that the enemy is not able to launch an attack.
Imam Bayhaqi, narrating from Hazrat Jabirra, states that the Holy Prophetsa led the Zuhr prayer. The disbelievers, having devised a plan to attack the Muslims (during prayer), decided to hold off till the next prayer and stated that Muslims considered that prayer even dearer to them than their own sons. Following this, Hazrat Jibrilas came to inform the Holy Prophetsa of the enemy’s scheme in that the enemy had held off from their attack till the next prayer. This narration has been recorded in Subul al-Huda, which states that Hazrat Jibrilas informed the Holy Prophetsa about the enemy’s plan. And so, the Holy Prophetsa performed the Salat al-Khauf during the Asr prayer. Ibn Sa d mentions that this
was the first occasion on which the Salat al-Khauf was observed. (Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 175)
The commentator of Sahih al-Bukhari, ʿAllamah Badr al-Din al-Ayni, notes that there is a difference of opinion regarding the first instance when the injunction regarding Salat al-Khauf was revealed. The majority of scholars agree that the prayer was first performed during the expedition of Dhat al-Riqa, though they differ on the precise year – some suggesting the fourth, others the fifth, sixth, or seventh year after Hijrah. According to one view, it was even practiced prior to the battle of Badr al-Maw ud, which occurred in Shawwal 4 AH. (Umdah al-Bayan, Vol. 6, Dar Ahya’ al-Turath alArabi, Beirut, p. 376; Fath al-Bari, Vol. 5, Qadimi Kutub Khanah, pp. 348-349)
On this occasion, there is an incident mentioned of an individual who tried to attack the Companions. It is mentioned that the Holy Prophetsa camped in a place one night, and they were faced with extremely strong winds. The Holy Prophetsa enquired of his Companions as to who would stand guard during the night. Hazrat Abbad bin Bishrra and Hazrat Ammar bin Yasirra stepped forward, volunteering to stand guard for the night.
After this, both of them sat down on top of the valley. Hazrat Abbad bin Bishrra said to Hazrat Ammar bin Yasirra, “I will stand guard for the first part of the night; you can sleep. You can stand guard in the latter part of the night, and I will sleep.” Hence, Hazrat Ammar bin Yasirra fell asleep, and Hazrat Abbad bin Bishrra stood up for prayers. Nonetheless, it is mentioned that he began his prayers. A man from among the enemy saw him. He saw Hazrat Abbad bin Bishr’sra shadow on the mountain pass and saw movement. He thought that someone from among the Muslims was standing guard. Thinking that he was the enemy, this person fired an arrow which struck Hazrat Abbad bin Bishrra in his body. He was focused on his prayer. He took out the arrow and threw it away. He did not break his prayer; rather, he continued with his prayer. He simply took out the arrow and threw it away. The person fired another arrow, and this too struck Hazrat Abbad bin Bishrra. He took this out as well. He then fired a third arrow, by which time Hazrat Abbad bin Bishrra had lost a lot of blood. He completed his prayer and then woke up Hazrat Ammar bin Yasirra. When this person (who had fired the arrows) saw that another person was there, he ran away. Upon seeing Hazrat Abbad bin Bishr ra injured, Hazrat Ammar bin Yasirra said: “Why did you not wake me up before?” He replied: “I started reciting Surah al-Kahf in my prayers and I did not want to cut short the recitation.” (Al-Sirah al-Halabiyyah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 368-369; Al-Sirah al-Nabawiyyah, Dar AlKotob Al-Ilmiyah, Beirut, pp. 617-618)
They had an extraordinary bond with Allah the Almighty, their loyalty and sincerity, as well as their zeal for their prayers. He had no concern or worry that he was injured. In some narrations it is stated that Hazrat Ammar bin Yasirra was also injured by an arrow. (Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 180)
Nonetheless, after a 15-day expedition, the Holy Prophetsa returned to Medina. He
sent Ju’aal bin Suraqah to Medina to give them the good news that the Muslim army had returned safely. (Al-Sirah al-Halabiyyah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 370)
Hazrat Jabir bin Abdullah narrates: “When the Holy Prophetsa reached Sarar, which is located at a distance of three miles from Medina, he ordered for some camels to be slaughtered and he stayed there the entire day along with the Muslims. When night fell, the Holy Prophetsa entered Medina and we were with him.” (Subul al-Huda wa alRashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 180; Al-Tabaqat al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 47)
There is also mention of certain miracles that took place, and as mentioned earlier, this expedition is also known as the Expedition of Miracles. There is one famous incident where an opponent drew his sword on the Holy Prophetsa
Hazrat Jabir bin Abdullahra relates that he once accompanied the Holy Prophetsa on an expedition towards Najd. During the journey, they stopped in the afternoon at a valley which was densely covered with thorny shrubs. By the time the Holy Prophetsa set up camp beneath an acacia tree to take shelter, it was afternoon and the Companions dispersed in search of shade beneath the scattered trees. The Holy Prophetsa hung up his sword.
Hazrat Jabirra narrates that they soon fell asleep, but after a short while, they awoke to the voice of the Holy Prophetsa calling them. When they went to him, they found a Bedouin seated beside him. The Holy Prophetsa said, “This man seized my sword while I was asleep. When I awoke, it was unsheathed in his hand. He said to me, ‘Who will protect you from me now?’ I replied, ‘Allah.’ Hearing this, the man placed the sword back in its sheath. And this is the same man who is seated before you.” The Holy Prophetsa did not stipulate any punishment for him. (Sahih al-Bukhari, Kitab al-maghazi, Bab ghazwati dhati r-riqa’, Hadith 4135; Sahih al-Bukhari, Kitab aljihad wa s-siyar, Bab tafarruqi n-nasi ‘ani l-imam…, Hadith 2913)
This man’s name has been mentioned as Ghawrath bin Harith. Some refer to him as Ghawraq, while others mention his name as Ghuwairith. (Sahih al-Bukhari, Kitab almaghazi, Bab ghazwati dhati r-riqa’, Hadith 4136; Al-Sirah al-Halabiyyah, Vol. 2, Dar AlKotob Al-Ilmiyah, Beirut, p. 369; Sharh alZurqani, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 532)
It is also narrated that he may have later accepted Islam, though some reports suggest he did not formally enter the fold of Islam. However, he did pledge that he would never again stand in opposition to the Holy Prophetsa. (Al-Sirah al-Halabiyyah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 369; Sharh al-Zurqani, Vol. 2, Dar Al-Kotob AlIlmiyah, Beirut, p. 530)
There is another incident recorded in the books of history wherein a sword was raised against the Holy Prophetsa. This occurred at the hands of a man named Dusur. Some scholars are of the opinion that both incidents refer to the same event, while others maintain they were separate occurrences. (Al-Sirah al-Halabiyyah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 369)
The incident involving Dusur is said to have taken place in the third year after
Hijrah, upon the return from the expedition of Dhi Amr or the campaign against Banu Ghatafan. It is narrated that as the disbelievers observed the Holy Prophetsa resting alone, they approached their leader, Dusur, who was renowned for his bravery, and said, “Now is your chance –Muhammad[sa] is lying down all alone. It is your job now to see to this task.”
In one narration, it is mentioned that upon seeing the Holy Prophetsa in solitude, Dusur said to himself, “If I do not slay Muhammadsa at this moment, may Allah destroy me.” With this intent, he drew his sword and advanced until he stood beside the Holy Prophetsa. Then all of a sudden, he cried out, “Tell me now (or he said) who will save you from my hand today?”
With perfect composure and contentment, the Holy Prophetsa replied, “Allah shall protect me against you.” Upon this, Dusur fell to the ground and the sword slipped from his hand. The Holy Prophetsa immediately took hold of the weapon and said, “Now tell me – who will protect you from me?”
Upon this, Dusur said: الَ… “No one. No one can save me now. I testify that there is none worthy of worship except Allah and Muhammadsa is the Messenger of Allah.” He said, “By God, never again will I gather people against you.” This was the vow he made. The Holy Prophetsa granted him that very sword. According to one narration, Dusur turned to the Holy Prophetsa and said, “By Allah, you are better than me in showing kindness.” The Holy Prophetsa replied:
“I have a greater right than you to show kindness.”
Dusur returned to his people; however, he was completely changed. He was propagating to his people. Dusur related an incident of what happened to him and how he fell. He narrated the incident of him falling as follows, “I saw a tall man there. When I stood there wielding the sword, I saw a very tall man had come there and he pushed me, which caused me to fall on my back. At that point, I knew that this was not a man, but it was an angel. And so, at that very moment, I professed that there is none worthy of worship except Allah and Muhammad, peace and blessings of Allah be upon him, is the Messenger of Allah.” He says, “By Allah, I will never take any action against him.” Thereafter, he began inviting his people to Islam. This is another way in which this incident has been recorded. (AlSirah al-Halabiyyah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 290 and 369; Subul al-Huda wa al-Rashad, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 176, and Vol. 10, pp. 257-258)
At the same instance, there was also an incident relating to a bird. Hazrat Jabirra relates, “We were with the Holy Prophetsa One of the Companions came with a baby bird, and the Holy Prophetsa was watching him. The bird’s mother or father – either one of them or both the mother and father (or just one of them) – dropped itself in front of that Companion, who had taken its child.” The larger bird, who was either the mother or the father, came and dropped itself in front of the Companion, who was holding its child. He says, “I saw that the people were surprised (they were bewildered) as to what
had caused this bird to come itself and sit. The Holy Prophetsa said, ‘You are surprised as to why this bird has come and offered its life for the sake of its child? You have taken its child and it has presented itself in order to save its child.’ The Holy Prophetsa said, ‘By Allah, your Lord has even more mercy upon you than this bird.’” (Imta’ al-Asma’, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 275)
Allah the Almighty shows even more mercy than the manner in which this bird came out of mercy for its child.
Among these miracles is an incident mentioned about the cure of a child stricken with madness. Hazrat Jabirra relates, “We set out alongside the Holy Prophetsa for the Expedition of Dhat al-Riqa. Along the way, a Bedouin woman brought her son and said, ‘O Messengersa of Allah, this is my son and Satan has overcome him’ (meaning he had bouts of madness that would overcome him). The Holy Prophetsa opened his mouth and placed his saliva in it, saying, ‘O enemy of Allah, be gone. (This was the prayer he made). I am the Messenger of Allah.’ He repeated these words three times and then said, ‘Take this child; he will never suffer from the same affliction again.’” (Imta’ alAsma’, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 260)
There is an incident of three ostrich eggs being blessed. Hazrat Jabirra narrates, “During the Expedition of Dhat al-Riqa, Urwah bin Zaid Harithi brought three eggs which were sitting in the place where ostriches lay eggs. The Holy Prophetsa said, ‘O Jabir, bring the eggs and cook them.’ I cooked them and brought them in a bowl. Then I looked for some bread but could not find any. The Holy Prophetsa and the Companions began eating the eggs without bread until they were satiated (i.e., they had eaten to their fill) and the eggs remained in the bowl just as they had at the start. Then, many Companions ate from it, and then we continued ahead.” (Imta’ al-Asma’, Vol. 7, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 321)
On this occasion, there is also mention of an incident regarding a camel which complained against its owner. Hazrat Jabirra relates, “We returned from the Expedition of Dhat al-Riqa, and we reached Harrah when a camel came running and began babbling. The Holy Prophetsa said, ‘Do you know what this camel has said? This camel was complaining to me about its owner. For years, its owner has been putting it to work, and now he intends to slaughter it. O Jabir, go to its owner and bring him to me.’” Hazrat Jabirra says, “I submitted that I did not know who its owner was. The Holy Prophetsa said, ‘The camel will guide you to its owner.’” Let the camel go; it will go to its owner. Hence, the camel took him to its owner. Hazrat Jabirra says, “I brought the owner to the Holy Prophetsa and the Holy Prophetsa spoke to him about the camel. The Holy Prophetsa said, ‘Sell this camel to me.’ And so, the owner sold the camel to the Holy Prophetsa, who let it go to graze in the jungle.” (Mu’jam al-Ausat, Vol. 9, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 54)
On this occasion, there is also an incident of Hazrat Jabir’sra camel getting lost. Hazrat Jabirra relates, “In the darkness of the night, my camel got lost. I passed by the Holy Prophetsa and he asked me what had happened. I submitted, ‘O Messengersa of Allah, my camel has gotten lost.’ The Holy Prophetsa said, ‘Your camel is at such
