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

Various incidents from the battles and expeditions during the life of the Holy Prophet^(sa) are being mentioned. In relation to this, there is a mention in the history of the Expedition of Ukashah bin Mihsan. This expedition of Ukashah bin Mihsan took place near Ghamr Marzuq in Rabi’ al-Awwal 6 AH. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 77)

In The Life & Character of the Seal of Prophets^(sa), Hazrat Mirza Bashir Ahmad Sahib^(ra) has written:

“The Holy Prophet^(sa) sent one of his Companions who was a Muhajir, Ukashah bin Mihsan^(ra), as the leader of 40 Muslims to combat the tribe of the Bani Asad. At the time, this tribe had set up camp near a water spring named Ghamr, which was located at a few days’ journey from Medina to Mecca. The party of Ukashah^(ra) travelled quickly and neared Ghamr so as to prohibit them from their mischief (to put a halt to the mischievous plans of these people). It was discovered that upon hearing news of the arrival of the Muslims, the tribespeople had dispersed here and there. Consequently, Ukashah^(ra) and his companions returned to Medina and no combat took place.” (Sirat Khatam-un-Nabiyyeen, p. 666)

There is also mention of the Expedition of Muhammad bin Maslamah, which took place in Rabi’ al-Thani 6 AH. The Holy Prophet^(sa) sent Hazrat Muhammad bin Maslamah^(ra) to the Banu Tha’labah and Banu Awwaal tribes who lived in Dhu al-Qassah. Dhu al-Qassah is located 24 miles from Medina en route to Rabazah. (Al-Tabaqat Al-Kubrah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 65)

The Holy Prophet^(sa) sent Hazrat Muhammad bin Maslamah^(ra) with ten men and this group reached there at night.

The people there surrounded Hazrat Muhammad bin Maslamah^(ra) and his companions whilst they were asleep, and these enemies were 100 in number. The Muslims were unaware when the enemy besieged them with arrows. Hazrat Muhammad bin Maslamah^(ra) quickly got up and had his bow with him. He called out loudly to his companions to pick up their arms so they also got up swiftly. This exchange of arrows continued for a portion of the night. Arrows were exchanged for some time. Then, the Bedouins attacked with their spears and martyred the rest of them. Hazrat Muhammad bin Maslamah^(ra) was wounded and fell down. He sustained such a wound on his ankle that rendered him unable to move. The people removed his clothes and left.

A Muslim happened to pass by the martyrs and said:

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن

[Verily to Allah we belong and to Him shall we return]. When Hazrat Muhammad bin Maslamah^(ra) heard him, he tried to make some movement. He then gave him some food and brought him back to Medina on his mount. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 79)

There is mention of an expedition tasked with taking revenge against the enemies responsible for martyring the companions of Hazrat Muhammad bin Maslamah^(ra). This expedition is called the Expedition of Hazrat Abu Ubaidah bin al-Jarrah^(ra). Hazrat Mirza Bashir Ahmad Sahib^(ra) writes the details of this in the following manner:

“When the Holy Prophet^(sa) was informed of these events (i.e., the martyrdom of the companions of Muhammad bin Maslamah^(ra)), he sent Abu Ubaidah bin al-Jarrah^(ra) who was from the Quraish and was counted among the most venerable of Companions, to Dhu al-Qassah, to seek retribution for Muhammad bin Maslamahra. Moreover, since news had also been received that the people of the Banu Tha‘labah tribe intended to attack the surroundings of Medina, the Holy Prophet^(sa) sent a party of 40 able-bodied Companions in the command of Abu Ubaidah^(ra). The Holy Prophet^(sa) ordered that they travel by night and reach there in the morning. In the fulfilment of this order, Abu Ubaidah^(ra) reached there punctually with his forces, when it was time for the morning prayer. They were confused by this sudden attack and so after a brief confrontation they fled, disappearing to the nearby mountains. Abu Ubaidah^(ra) took hold of the spoils of war and returned to Medina.

The two Companions in this expedition mentioned, i.e., Muhammad bin Maslamah^(ra) and Abu Ubaidah bin al-Jarrah^(ra) were both from the most venerable of Companions. Aside from his own qualities and ability, Muhammad bin Maslamah^(ra) was also the hero of the incident involving the killing of K‘ab bin Ashraf, a Jewish man, because this mischief-maker was brought to his death by him. Muhammad bin Maslamah^(ra) was from the Aus tribe of the Ansar and in the caliphate of Hazrat Umar^(ra) he was considered one of his intimate confidants. Therefore, Hazrat Umar^(ra) would generally send him to investigate complaints about his governors.

After the demise of Hazrat Uthman^(ra), when the door to internal disorder was opened, Muhammad bin Maslamah^(ra) broke his sword upon a rock and took a staff in hand. When he was asked the reason for this, he responded, ‘I have heard from the Holy Prophet^(sa) that, “When the door to mutual bloodshed is opened within the Muslims, break your sword and lay hidden in your home as a floor lies within the room of a house.”’ This order was perhaps specific to Muḥammad bin Maslamah^(ra) or this particular conflict, as on some occasions the combating of internal disorders is considered a very worthy service of the faith.

The second Companion was Abu Ubaidah bin al-Jarrah^(ra). He was amongst the greatest of Companions and was also from the Quraish. His lofty grandeur can be gauged by the fact that the Holy Prophet^(sa) granted him the title of Amin al-Millah [The Custodian of the Faith]. Moreover, after the demise of the Holy Prophet^(sa), he was also among the two Companions whom Hazrat Abu Bakr^(ra) considered worthy of Caliphate. Abu Ubaidah^(ra) passed away and was martyred by plague during the caliphate of Hazrat Umar^(ra).” (Sirat Khatam-un-Nabiyyeen, pp. 668-669)

Then there is the Expedition of Zaid bin Harithah towards the Banu Sulaim. In relation to this, Hazrat Mirza Bashir Ahmad Sahib^(ra) writes:

“In this month, Rabi‘ al-Akhir 6 AH, the Holy Prophet^(sa) dispatched a few Muslims to the tribe Bani Sulaim under the command of his freed slave and previously adopted son, Zaid bin Harithah^(ra). This tribe resided in the region of Najd at a place called Jamum and had been at war against the Holy Prophet^(sa) for some time now. As such, this tribe played a significant role against the Muslims in the Battle of the Ditch as well.

When Zaid bin Harithah^(ra) and his Companions reached Jamum, which was located at a distance of approximately 50 miles from Medina, they found it to be empty. However, they were able to find the whereabouts of where a portion of the Banu Sulaim were grazing their cattle, from a woman named Halimah from the Muzainah tribe, who was from among the opponents of Islam. Therefore, benefiting from this intelligence, Zaid bin Harithah^(ra) attacked the place. This sudden attack caused most of the people to flee and they became dispersed. However, the Muslims were able to capture a few prisoners and some cattle, which they took hold of and returned to Medina.

Coincidentally, the husband of Halimah was also among the prisoners, and although he was a prisoner of war (he was a combatant), considering Halimah’s assistance (i.e., because of the information she provided), not only did the Holy Prophet^(sa) release Halimah without ransom but also released her husband as an act of benevolence. Thereafter, Halimah and her husband happily returned to their homeland.” (Sirat Khatam-un-Nabiyyeen, p. 669)

Similarly, there is the Expedition of Zaid bin Harithah towards ‘Is. Details of this incident have been mentioned in “The Life & Character of the Seal of the Prophets” in the following manner:

“The Holy Prophet^(sa) dispatched Zaid bin Harithah^(ra) from Medina once again during the month of Jamadi al-Ula 6 AH, with a command of 170 Companions. The scholars of Sirah have written that the cause of this expedition was that a caravan of the Quraish was arriving from Syria and that the Holy Prophet^(sa) had sent this squadron for the interception of this caravan […] these caravans of the Quraish were always armed and whilst travelling between Mecca and Syria they passed very closely by Medina, and so they were a constant threat. Other than this […] these caravans would provoke the tribes of Arabia against the Muslims wherever they passed. Due to this, a dangerous fire of animosity had been ignited throughout the country against the Muslims, due to which their interception was necessary. In any case, upon receiving news of this caravan, the Holy Prophet^(sa) dispatched Zaid bin Harithah^(ra) to meet it. He moved forward with such intelligence, seizing the opportunity, that he was able to successfully reach ‘Is and intercepted the caravan. ‘Is is the name of a place situated at a distance of four days’ travel from Medina, towards the ocean. Since this was a sudden attack, the people of the caravan were unable to combat this assault by the Muslims. They left all their belongings and fled. Zaid^(ra) captured a few prisoners and took hold of the caravan’s load, set off to Medina and presented himself before the Holy Prophet^(sa).” (Sirat Khatam-un-Nabiyyeen, p. 670)

During these incidents, there is mention of the capture of Abu al-‘As bin Rabi’ and his acceptance of Islam. The details of this are as follows, as Ibn Ishaq writes, “Before the Conquest of Mecca, Abu al-‘As bin Rabi‘ departed towards Syria with his wealth and that of the people of the Quraish in order to trade. When he had completed his business and returned with his caravan, he was met with an army of the Holy Prophet^(sa). The Companions seized all of the goods in his possession and detained everyone in the caravan.

“Ibn Sa’d has written that Hazrat Zaid^(ra) captured this caravan, among whom was also Abu al-‘As, and brought them back to Medina.

“According to Imam Zuhri and Ibn Uqba, Abu Basir and Abu Jandal and their companions seized the wealth of the caravan of Abu al-‘As’ and apprehended them. Their base was Sif al-Bahr. Sif al-Bahr has already been mentioned previously, which is close to ‘Is along the shoreline. The two of them did not kill any of the caravan members, for Abu al-‘As was related to the Holy Prophet^(sa) through marriage. He was the son-in-law of the Holy Prophet^(sa).

“According to one narration, Abu al-‘As managed to escape free from the army of Zaid bin Harithah^(ra). When the Muslims returned to Medina with the wealth from this caravan, Abu al-‘As went to Medina at night. He went to his wife, Hazrat Zainab^(ra), daughter of the Holy Prophet^(sa) and sought her protection. Hazrat Zainab^(ra) thus granted Abu al-‘As protection. When the Holy Prophet^(sa) led the morning prayer, he proclaimed the grandeur of Allah, and the people also did the same. Hazrat Zainab^(ra) loudly proclaimed from the women’s side, and according to another narration, she exclaimed whilst standing at her door, “O people, I have granted protection to Abu al-‘As.’ When the Holy Prophet^(sa) completed the prayer, he turned to the people and said:

“O people, have you heard what I have just heard?” To which they replied in the affirmative. The Holy Prophet^(sa) then said, “I swear by the One in Whose hands is Muhammad’s^(sa) life, I do not know about anything to do with this matter. I did not know about this beforehand. I have only heard it from Zainab just now, what you have heard. The Muslims are united as one against their enemies. Even the most ordinary among them can grant someone protection.” According to one narration, the Holy Prophet^(sa) stated, “We also give protection to whoever Zainab gives protection.” The Holy Prophet^(sa) then went to his home and Hazrat Zainab^(ra) also followed after him and asked if the things taken from Abu al-Aas could be returned to him. The Holy Prophet^(sa) agreed to this and said, “My daughter, take good care of him, but you should not meet him in seclusion, for he is not lawful for you because he is a disbeliever and you are a Muslim.” The Holy Prophet^(sa) sent a message to the people who participated in this expedition and had taken the wealth of Abu al-Aas. The Holy Prophet^(sa) said, “You know full well that this person is from among us (i.e., he is my relative) and you have taken his wealth. As an act of kindness, can you return his possessions?” The Holy Prophet^(sa) did not issue and order; rather, he said that if they returned it as an act of kindness, it would please him greatly. But if they refuse, then it is part of the spoils that Allah the Almighty has bestowed upon them, he would have no objection whatsoever and they were deserving of it. They replied, “O Messenger^(sa) of Allah, we will return the possessions to him.”

Ibn Uqba writes that Abu al-Aas spoke to Hazrat Zainab^(ra) about his comrades, that Abu Basir and Abu Jandal had captured and had taken their wealth. Hazrat Zainab^(ra) spoke to the Holy Prophet^(sa) about this matter. The Holy Prophet^(sa) came out and, addressing the people, he said, “I have had several sons-in-law, one of whom was Abu al-Aas. I have always found him to be a good son-in-law. He was returning from Syria with a few members of the Quraish when Abu Basir and Abu Jandal stopped them and took them as captives. They took all their possessions but none of them were killed. Zainab has asked me to grant them protection. Do you all grant protection to Abu al-Aas and his comrades?” They replied, “Yes, we do.” When Abu Jandal heard this statement of the Holy Prophet^(sa) about Abu al-Aas and his comrades, they decided to release all of them and returned all their possessions; to the extent that they even returned all the ropes.

According to Ibn Ishaq and Muhammad bin Umar, the Companions returned all of their possessions, to the extent that somebody was bringing a bucket, another was bringing a water skin, and others were bringing back watering cans, whereas some brought back wood for the camel saddle. They returned everything, including all the captives. Not a single thing was missing from it. Abu al-Aas then took the possessions and went to Mecca. He returned all the belongings to their rightful owners and then stood up before the people of Mecca and said, “O people of Mecca! Does anyone from among you have any of their wealth with me that they have not taken? O people of Mecca, have I fulfilled my obligation?” They replied, “Yes, may Allah reward you, for we have found you to be very loyal and trustworthy.” Abu al-Aas then announced that he had accepted Islam, stating, “I bear witness that there is no god save Allah the Almighty, and Muhammad^(sa) is His servant and messenger. By God, there was nothing that could have prevented me from accepting Islam when I was with the Holy Prophet^(sa). (i.e. when he was in Medina) I could have accepted Islam then. However, I was fearful, lest you think that I wanted to consume your wealth. Now that Allah the Almighty has returned your wealth to you (i.e., I have returned your possessions to you) and I am relieved of this duty, I now accept Islam.” He then left from there and came to Medina and joined the Holy Prophet^(sa). (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 83-84; Al-Tabaqat Al-Kubrah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 66-67; Furhang-e-Sirat, Zawar Academy, Karachi, p. 160)

Hazrat Mirza Bashir Ahmad Sahib^(ra) has written about this as follows:

“Abu al-Aas bin ar-Rabi‘^(ra) was also among the prisoners who were captured in the expedition to ‘Is. He was the son-in-law of the Holy Prophet^(sa) and a near relative of the late Hazrat Khadijah^(ra) from among the Quraish. Prior to this, he was also captured in the Battle of Badr, but the Holy Prophet^(sa) released him on the condition that when he reached Mecca, he would send his daughter, Hazrat Zainab^(ra), to Medina. Abu al-Aas^(ra) fulfilled his promise but was still personally a polytheist. When Zaid bin Harithah^(ra) captured him and brought him to Medina it was night time, but somehow he managed to send word to Hazrat Zainab^(ra) that, ‘I have been captured and brought here. If possible, see if you can arrange something for my release.’ So, just as the Holy Prophet^(sa) and his Companions were engaged in their morning prayer, Zainab^(ra) announced from her home in a loud voice, ‘O Ye Muslims! I have granted Abu al-Aas protection’. When the Holy Prophet^(sa) had completed his salat, he turned to his Companions and said, ‘Whatever Zainab has said, you have heard it. By God, I had no prior knowledge of this, but the community of believers is like a single soul. If one of them grants protection to an infidel, its honour is incumbent.’

“Then the Holy Prophet^(sa) turned to Zainab^(ra) and said, ‘We have granted protection to whom you endow protection.’ The wealth which was acquired from Abu al-Aas^(ra) during this expedition was returned to him. Then, the Holy Prophet^(sa) entered the home of Zainab^(ra) and said to his daughter, ‘Be very hospitable to Abu al-Aas^(ra), but do not meet him in seclusion. Under the current circumstances, it is not lawful that you be intimate with him.’

“After a stay of a few days, Abu al-Aas went to Mecca, but this time his return to Mecca was not for permanent residence, for he quickly ordered his affairs and set off to Medina reciting the Kalimah Shahadah, and upon reaching the Holy Prophet^(sa) he became a Muslim. The Holy Prophet^(sa) sent Hazrat Zainab^(ra) to him without a new nikah, i.e., he granted Zainab^(ra) permission to resume marital relations with Abu al-Aas once again.

“In certain narrations, it is also mentioned that the nikah of Hazrat Zainab^(ra) and Abu al-Aas^(ra) was performed anew, but the first narration is more reliable and authentic.” (Sirat Khatam-un-Nabiyyeen, pp. 670-671)

Hazrat Abul-‘As’^(ra) trade business was based in Mecca, which is why he could not settle in Medina. After accepting Islam, he sought permission from the Holy Prophet^(sa) and returned to Mecca. Due to his stay in Mecca, he was unable to participate in the battles. He only took part in one expedition, which was sent under the command of Hazrat Ali^(ra) in the 10th year of Hijrah. Hazrat Ali^(ra) had appointed him as the governor of Yemen upon his return from Yemen. After the passing of Hazrat Zainab^(ra) in the 8th year of Hijrah, Hazrat Abul-‘As^(ra) did not live long and passed away in the 12th year of Hijrah. (Saiyar-ul-Sahaba, Vol. 4, Dar-ul-Isha’at, Karachi, p. 491; Usdul Ghaba, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 182-183; Usdul Ghaba, Vol. 7, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 132)

There is also mention of an expedition known as the Ghazwah of Banu Lihyan. The name [of this expedition] is written as “Lihyan” and also as “Lahyan”. (Sirat Khatam-un-Nabiyyeen, p. 677)

The Banu Lihyan were a branch of Banu Hudail. The valley of Asfan, which was three manzil [distance of three days’ travel] from Mecca, and at a distance of five miles northeast from there was the valley of Ghuram, where the Banu Lihyan resided. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 30; Furhang-e-Sirat, Zawar Academy, Karachi, pp. 219-220)

There are varying opinions regarding the exact month and year of the Battle of Banu Lihyan. According to Allamah Ibn Sa’d, this battle took place at the very beginning of Rabi' al-Awwal, 6 AH. According to Muhammad bin Umar it occurred in Rajab, 6 AH, while Allamah Ibn Ishaq states that it occurred six months after the Battle of Banu Quraizah, in Jumada al-Ula, 6 AH. Allamah Hakim states that it took place in the month of Sha'ban. Allamah Ibn Hazm mentions it occurred in 5 AH, and Allamah Dhahabi states it took place in 6 AH, and some historians have mentioned 4 AH. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 30; Sirat-un-Nabi, Ibn Hisham, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 663)

Hazrat Mirza Bashir Ahmad Sahib^(ra) has concluded that the Battle of Banu Lihyan occurred in Jumada al-Ula, 6 AH, corresponding to September 627 CE. He writes:

“Historians disagree with regards to the date of the Ghazwah of Banu Lihyan. Ibn Sa‘d has mentioned it to be in Rabi‘ul-Awwal 6 AH. Ibn Ishaq and Tabari have narrated that it was in Jamadi’ul-Ula 6 AH.” He further writes: “On this occasion, I have taken the stance of Ibn Ishaq, deeming it to be the most authentic. Allah knows best.” (Sirat Khatam-un-Nabiyyeen, pp. 674 and 676)

Regarding the background of the Battle of Banu Lihyan, Hazrat Mirza Bashir Ahmad Sahib^(ra) refers to the tragic incident of the Companions of Raji‘ and mentions it in this context:

“On this occasion, 10 innocent Muslims who had been sent for peaceful preaching were ruthlessly murdered by deceit. At the root of this entire mischief was the hand of the Banu Lihyan, which at the time resided between Mecca and Medina, in the Valley of Ghuran.

“Naturally, the Holy Prophet^(sa) was deeply saddened by this event, and since the behaviour of the Banu Lihyan still remained hostile and mischievous and the danger that they would become the cause of future mischief against the Muslims still existed; the Holy Prophet^(sa) thought it administratively appropriate to somewhat reprimand them, at least so that the Muslims would be safe from any further mischief.” (Sirat Khatam-un-Nabiyyeen, pp. 674-675)

The Holy Prophet^(sa) appointed Hazrat Ibn Umme Maktoom^(ra) as his deputy in Medina and personally left for this expedition, heading north. He left along with 200 Companions and 20 horses heading north of Medina towards the direction of Syria even though the Banu Lihyan resided to the south of Medina in Hejaz, towards the direction of Mecca. The reason the Holy Prophet^(sa) travelled towards the north was so that he could launch a sudden attack on the Banu Lihyan and thus they could not flee. This is the reason the Holy Prophet^(sa) did not take the traditional route and travelling swiftly, they reached Ghuran, where the people of Banu Lihyan resided and where the Companions of the Holy Prophet^(sa) had been martyred. The Holy Prophet^(sa) prayed for the martyrs. The Banu Lihyan became alerted to the Holy Prophet’s^(sa) arrival and they fled high up onto the mountains; therefore, no one among them was able to be captured. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 30; Al-Raheeq Al-Makhtum, p. 284)

The Holy Prophet^(sa) remained there for one or two days and sent various parties in all directions but no one was able to be captured.

Upon reaching his destination, the Holy Prophet^(sa) stayed there for some time. It is narrated that during this journey when the Holy Prophet^(sa) reached the place where his Companions were martyred, a deeply emotional state overcame him and the Holy Prophet^(sa) wept and prayed for these martyrs. (Sirat Khatam-un-Nabiyyeen, p. 675)

It is then written that when the Holy Prophet^(sa) was not able to launch a sudden attack on the Banu Lihyan, due to them being alerted and fleeing to the mountaintops, the Holy Prophet^(sa) moved forward to Usfan, so that the people of Mecca would think that he was coming. And so the Holy Prophet^(sa) along with his Companions, went to Usfan. According to Ibn Ishaq, he sent two horse riders, and according to Ibn Sa’d, the Holy Prophet^(sa) sent 10 horse riders under the command of Hazrat Abu Bakr^(ra) so that the Quraish would find out about this and become struck with fear that they were coming. Hazrat Abu Bakr^(ra) travelled towards Kura al-Ghanim, which is a valley at a distance of 8 miles from Usfan and then returned back from there and was not confronted by anyone. Thereafter, the Holy Prophet^(sa) began his journey back to Medina and after an absence of 14 days [from Medina], he returned. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, 1993, p. 30; Furhang-e-Sirat, Zawar Academy, Karachi, p. 243)

Hazrat Mirza Bashir Ahmad Sahib^(ra) writes:

“During his return journey, the Holy Prophet^(sa) offered a prayer that the Muslims later began to recite, usually whilst returning from significant journeys. The prayer was:

آئِبُوْنَ تَائِبُوْنَ عَابِدُوْنَ سَاجِدُوْنَ لِرَبِّنَاحَامِدُوْنَ

“‘We are those who return to our God; we bow to him, we worship him, we prostrate before him, and sing in praise of our Lord.’

“In his later journeys, the Holy Prophet^(sa) would generally offer this prayer himself as well and, on certain occasions, would add the following words:

صَدَقَ اللّٰہُ وَعْدَہٗ وَنَصَرَعَبْدَہٗ وَحَزَمَ الْاَحْزَابَ وَحْدَہٗ

“‘Our God fulfilled his promise, and helped his servant and put the enemy forces to flight by his breath.’

“This prayer, which scholars of Sirah have mentioned in conjunction with the Ghazwah of Banu Lihyan and the Muhaddithin have also testified to, possesses a unique expression. By studying it, one receives the opportunity to understand the emotions THAT permeated in the pure heart of the Holy Prophet^(sa) (may my soul be a ransom for him) in this tumultuous era, and what he wished to instil into the hearts of his Companions. In this prayer, the anxious desire of the Holy Prophet^(sa) which was hidden, was that Allah the Exalted remove the obstacles which were being set up by the enemy to hinder the worship and peaceful preaching of the Muslims. Moreover, gratitude has been paid to Allah the Exalted, for in as much of the hurdles which He had removed thus far. The example of this is like a man who is absorbed in very desirable work and suddenly another person interferes, thus distracting his attention. However, after some time, this hindrance is removed by divine grace and once again he finds the opportunity to engage in his beloved work. The emotions that would be induced in such a man are those hidden in this ​​very prayer.

“The Holy Prophet^(sa) expresses here that after having gained freedom from our temporary hindrance we are now returning to a state where we shall be able to spend time in the remembrance of God and shall gain the opportunity to praise Him. Verily, the same God who time and time again safeguarded us from the designs of the enemy before and brought us into protection. This emotion was so very blessed, it was so attractive; it was so full of peace! It is unfortunate, however, that various enemies of Islam do not refrain from levelling allegations and continue asserting that the real purpose of the Holy Prophet^(sa) and his Companions was offensive warfare and materialism.” (Sirat Khatam-un-Nabiyyeen, pp. 675-676)

There is an expedition of Zaid bin Harithah. This expedition took place in Jamadi al-Aakhir, 6 Hijri. The Holy Prophet^(sa) sent Hazrat Zaid bin Harithah^(ra) in the direction of the Banu Tha’libah ibn Sa’d, to a place called Tarif. Tarif was the name of a well of the Banu Tha’labah, which is 36 miles from Medina, in the direction of Iraq. Hazrat Zaid bin Harithah^(ra) left with 15 men, and when they arrived at Tarif, they seized all the camels and goats. The Bedouins who resided there became fearful that the Holy Prophet^(sa) had marched towards them and thus ran away from there. Hazrat Zaid bin Harithah^(ra) herded the animals to Medina. The people of Banu Tha’libah went out in search of these Companions, but they were not able to capture the Companions. The Companions brought 20 camels in total. They remained outside for four days during this expedition, but there was no conflict. The slogan raised by the Muslims on this expedition was “Amit Amit” – i.e., “Destroy”. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 87)

The rest shall be mentioned in the future, insha-Allah.

Everyone is aware of the state of affairs in the world. The situation in Syria that has arisen, is not entirely clear as of yet. Though it seems that a cruel dictatorship has come to an end, we must pray that the incoming government rules with justice. Though they say they will rule with justice, it is generally observed that after coming into power, actions aren’t in line with words. May Allah the Almighty protect the Ahmadis in these places. The commentators say that people are rejoicing upon the ending of cruelties, but there is no telling what will happen in the future.

Similarly, Israel is needlessly attacking these areas. It appears that they have malicious intent against the Islamic world. In this way, no country is safe and we must pray for Pakistan as well in this regard as well as Iran and other countries. May Allah the Almighty grant sense and understanding to the Muslims so that sectarianism and the desire for rule may end and they all become united. If the conduct of Muslims persists, then how can Allah help such cruel people who kill their own people?

Everyone should pray a great deal. May Allah the Almighty protect every Ahmadi from these evils. Ahmadis are not safe from the so-called Muslims, nor from non-Muslims who are against Muslims. May Allah the Almighty have mercy on us and protect us in every way possible.

These days, there are numerous storms occurring throughout the world. Recently, a cyclone hit Mayotte, where, by the grace of Allah the Almighty, Ahmadis remained safe. The Jamaat there is actively engaged in humanitarian efforts, which have also been acknowledged by the government. While others are selling food at excessive prices, leaving the hungry without access to food, the Jamaat, by Allah the Almighty’s grace, continues to serve and provide meals. Nonetheless, pray that Allah the Almighty protects these islands from natural disasters.

Following the Friday prayers, I will also lead some funeral prayers. The first funeral is for Ameer Hasan Murani Sahib, a martyr. He was the son of Dur Muhammad Sahib from Nusratabad, Mirpur Khas District. Recently, he was martyred.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن

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

He was returning home from the mosque when he was shot and martyred. The deceased was a musi. He leaves behind his mother, wife, two sons, and three daughters, as well as siblings.

According to the details, Ameer Hasan Sahib was martyred on the morning of December 13. After offering Tahajjud [pre-dawn voluntary prayer] and Fajr prayers in congregation, he was returning home with his 12-year-old son, Taimoor. There is a road between their house and the mosque. As they crossed the road, two unknown assailants on a motorbike, already waiting there with their faces covered, approached them. They asked for his name, and upon identifying him, they opened fire. The martyr was struck by five bullets and passed away on the spot.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن

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

The attackers fled the scene afterwards. Miraculously, Allah the Almighty protected his son, Taimoor. The young boy showed remarkable courage and promptly informed the Community members of the incident.

Ahmadiyyat entered the martyr’s family through his great-grandfather, respected Dhani Bakhsh Sahib, who accepted Ahmadiyyat in 1937 during the era of Hazrat Khalifatul Masih II^(ra). The martyr’s grandfather himself did not accept Ahmadiyyat, but the rest of the family, including his uncles, did. The martyr’s father, Dur Muhammad Sahib, pledged allegiance in 1964, also during the era of Hazrat Khalifatul Masih II^(ra). At that time, respected Syed Daud Muzaffar Shah Sahib was present in the area. The martyr was a farmer, and for some time, he was serving as a security guard in Nusratabad.

The deceased was honoured with the opportunity to serve as local Qaid Majlis Khuddam-ul-Ahmadiyya and, at the time of his martyrdom, was serving as Secretary Waqf-e-Nau. He had a deep bond of loyalty and devotion to Khilafat. He was a hospitable and gentle-natured individual. His mother expressed great pride, saying, "It is a tremendous honour for us that my son attained martyrdom. If I have to sacrifice another son for the Jamaat, I will gladly do so. (She is a mother who possesses immense courage). The martyr always cared for his siblings, especially after the passing of his father. He never turned away a beggar empty-handed. There was a non-Ahmadi, blind woman in their neighbourhood, and he would take care of her goats and her children. He would take her children to school. He was regular in offering prayers in congregation.”

Amir Sahib of Mirpur Khas District writes that he would leave everything else to perform duty at every Jamaat programme. He says that for the last month, he observed a distinct difference in the deceased. On a daily basis he would arrive to open the mosque before Fajr [prayer offered right before dawn]; he would offer voluntary prayers. It was as if a new Ameer Hassan was born.

Khalid Baloch, who is a teacher in Jamia and is related to him, says that bravery and being beneficial for others were some of his foremost qualities. Whenever he met him, he would want to discuss matters pertaining to spirituality, about God and often how to improve the connection between God and man.

Another missionary writes that he had good relations with the non-Ahmadis in the area. Upon his demise, people came from far and wide to express their condolences and everyone said that he was loving and compassionate to everyone. He would support everyone during difficult times. May Allah the Almighty grant him forgiveness and mercy, elevate his station and keep his children under His protection and care.

The second funeral I will mention is of respected Maulana Abdul Sattar Rauf Sahib, a missionary of the Jamaat in Malaysia. He also recently passed away at the age of 75.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن

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

He had the honour of accepting Ahmadiyyat on 15 January 1973. He enrolled in Jamia Ahmadiyya Rabwah in October of 1977 and completed the Mubashar course. He had the opportunity of serving in various countries. In 1985 he was appointed as a missionary in Indonesia, and then he was sent to Fiji, where he remained for a few years. Then he went to Indonesia, after which he was sent to Malaysia, where he did tabligh. He was then appointed to Vietnam where he remained for some years. Then he had the opportunity to serve in Malaysia. He rendered great services. He is survived by his wife, one daughter and three sons. Those who knew him have written that he was completely devoted for the sake of the Jamaat and he would also enjoin members of the Jamaat to make sacrifices and dedicate their lives. He was very loving and would cover the weaknesses of others. Many people had the opportunity to join the Jamaat through his efforts in propagation. He had a profound love for the Holy Prophet^(sa). Whenever the Holy Prophet^(sa) was mentioned, his eyes would fill with tears. Whenever he was told to go to another country to serve the Jamaat he would go on without his wife and children without any worry. He was always prepared to offer sacrifices for the sake of the Jamaat. May Allah the Almighty grant forgiveness and mercy to the deceased, elevate his station and enable his children to carry on his virtues.