This is an extraordinary piece of advice. Nowadays, the same is applicable in the countries we are living in as well; people have forgotten Allah the Almighty. Presently, and during this era, Ahmadis should pay great attention towards their worship. Following this, he said, “O Messenger^(sa) of Allah! Give me further guidance.” The Holy Prophet^(sa) replied, “Remember Allah the Almighty. He will be your Helper in whichever matter you will seek Him to be your Helper.” The remembrance of Allah is of great importance. When Hazrat Abdullah^(ra) was about to depart, he turned around and said, “O Messenger^(sa) of Allah! Allah is odd in number and He loves what is odd in number.” Upon this, the Holy Prophet^(sa) said, “O Ibn Rawahah! Are you going to keep asking questions? This is sufficient. If you are in a state of despair and have wronged ten individuals, then do not desist from doing good to even one individual.” In other words, even after committing so many wrongdoings, if you perform a good deed for the sake of Allah the Almighty and have the fear of Allah the Almighty in your heart, then Allah the Almighty is Most Forgiving. Thus, Allah the Almighty forgives those who perform virtuous deeds. His mercy is extremely vast. You should always try your best to perform virtuous deeds and to abstain from evils. It should not be such that you first commit ten wrongdoings and then say that I performed one virtue. On the contrary! An individual who truly repents after committing evils, tries to abstain from committing further evil deeds and performs virtuous deeds in order to acquire the blessings of Allah the Almighty.

In any case, when the Holy Prophet^(sa) told him not to desist from performing even one virtuous deed, Hazrat Abdullah bin Rawahah^(ra) replied, “O Messenger^(sa) of Allah! I will not ask you any further questions.” (Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 146-147)

People bade farewell to the leaders appointed by the Holy Prophet^(sa). When they bade farewell to Hazrat Abdullah bin Rawahah^(ra), he started crying. The Companions asked as to what was making him cry. He replied, “By Allah! I neither love the world, nor you. I heard the Holy Prophet^(sa) recite this verse, which mentions the fire:

وَ اِنْ مِّنْکُمْ اِلَّا وَارِدُہَا کَانَ عَلٰى رَبِّکَ حَتْمًا مَّقْضِیًّا

“‘And there is not one of you but will come to it. This is a fixed decree with thy Lord.’ [19:72]” He further said, “Such are the events that are going to transpire and I do not know what my condition will be when I return.” Upon this, the Muslims said, “May Allah be with you and may He remove it [the evils] from all of you and may you return to us in a righteous state.” (Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 145)

Those who bade them farewell prayed for all of them. He was fearful of this fact. Otherwise, in relation to a believer, Allah the Almighty has said that he will not enter hell. Here, the meaning is that at times, believers experience a form of hell in this world as well, due to the suffering caused to them by the disbelievers. However, the hell after death is far removed from them. Having understood this, the Companions said that may Allah the Almighty remove this worldly suffering from you as well and may you return to us in a righteous state. May the blessings of Allah the Almighty be with you.

It is written that Hazrat Abdullah bin Rawahah^(ra) departed from Medina after offering the Friday prayer. Hazrat Ibn Abbas^(ra) narrates that the Holy Prophet^(sa) sent Companions on an expedition towards Mu’tah, among whom was Hazrat Abdullah bin Rawahah^(ra). On this Friday, the rest of the Companions had already departed, but Hazrat Abdullah bin Rawahah^(ra) said that he would stay behind to offer the Friday prayer with the Holy Prophet^(sa) and then join the group. While he was offering prayer with the Holy Prophet^(sa), the Holy Prophet^(sa) looked at him and asked, “What prevented you from going with your Companions?” He submitted, “I wished to offer the Friday prayer with you and then join them.” The Holy Prophet^(sa) said, “Even if you were to spend all that is in the earth, you could not attain the blessings of those who have already departed.” (Sunan at-Tirmidhi, Abwab-ul-Jumuah, Hadith 527)

That is, once the Holy Prophet^(sa) had dispatched the expedition, he was duty-bound to go with them as opposed to stay behind to offer the Friday prayer.

We find mention of the first time that Hazrat Khalid bin Walid^(ra) participated in battle alongside the Muslims. Hazrat Khalid bin Walid^(ra) was a renowned warrior. At that time, he was just an ordinary soldier in the army. When the Holy Prophet^(sa) assembled the expedition; only three months had passed since Hazrat Khalid^(ra) had entered Islam. (Ghazwah Mu’tah, Allamah Muhammad Bashmil Nafis Academy, Karachi, p. 273)

When the Muslims had advanced a short distance from Medina, news of their movement reached the enemy, and they began preparing for combat. It seemed that the hypocrites of Medina and the Jews spread the news of the gathering of the Muslim army and their advance toward Syria, so that the Christians who were preparing to engage them could make defensive arrangements.

Shurahbil bin Amr was the Roman governor of the southern regions of Syria, adjacent to the Arabian Peninsula. He received intelligence from Roman spies in Medina about the Muslim army’s march. He sent a man to inform the Romans that the Muslims were marching toward Syria and began gathering an army in southern Syria from among the tribes allied with the Romans. At this time, he also sent his brother along with some men as an advance party to gather information about the Muslim army for him. (Ghazwah Mu’tah, Allamah Muhammad Bashmil, Nafis Academy, Karachi, pp. 277-278)

It is also written that Shurahbil bin Amr managed to raise an army of more than 100,000. When the Muslims reached Wadi al-Qura, Shurahbil sent his brother Sudus with fifty disbelievers to confront them. They fought the Muslims. Sudus’ men were defeated and he himself was killed. The Muslims then advanced further and reached the Syrian region of Ma‘an, which lies before Mu’tah. There, the Companions learned of the gathering and vast numbers of the enemy forces, and were informed that Heraclius had come to the area of Ma’ab in Balqa with 100,000 Roman soldiers, and that an additional 100,000 Arabs from various tribes had joined him.

Allamah Zurqani writes that it is possible this force of 100,000 was the same army that Shurahbil had gathered. The Muslims remained in Ma‘an for two nights, reflecting and deliberating over the situation. Some suggested that they should write to the Holy Prophet^(sa) to inform him of everything, so that he could either send reinforcements to help them, or issue a different instruction that they would act upon. Hazrat Abdullah bin Rawahah^(ra) encouraged them to press forward and said, “O my people, I swear by Allah, the very thing you now dislike is what you came out seeking. You set out with the desire for martyrdom. We do not fight the enemy based on our numbers or strength (our jihad is not determined by our numbers or strength), but rather we fight the enemy for the sake of this true religion, with which God Almighty has honoured us. Advance, for one of two good outcomes awaits you – either victory or martyrdom. Neither of these is a bad station.” The Companions replied, “By God, Ibn Rawahah^(ra) has spoken the truth.” The Companions marched forward. When they reached Tukhoom al-Balqa, they encountered the armies of Heraclius, which were comprised of both Romans and Arabs. This town was one of a collection of towns of Balqa, known as Masharif. As the enemy drew near, the Muslims withdrew toward the settlement known as Mu’tah. It was there that the battle between truth and falsehood took place. The Muslims prepared [for battle] against the disbelievers.

Hazrat Abu Hurairah^(ra) participated in this campaign. He narrates that “when the enemy approached, we had never before seen such a large force, and such excellent preparations of weapons, horses, silk, brocade, and gold. My eyes were dazzled. Hazrat Thabit bin Arqam^(ra) said (asking me), ‘Abu Hurairah, do you see a large army?’ I replied, ‘Yes.’ Thabit^(ra) said, ‘You did not take part in the Battle of Badr with us. We did not triumph because of numbers.’”

Ibn Ishaq records that the Muslims made preparations against the polytheists, appointing commanders to oversee the right and left wings of their army. Regarding the martyrdom of Hazrat Zaid^(ra), it is narrated that fierce fighting broke out. Hazrat Zaid bin Harithah^(ra) courageously fought with the banner of the Holy Prophet^(sa) until he attained martyrdom from enemy spears.

Subsequently, Hazrat Ja‘far^(ra) took hold of the Islamic banner and continued the fight. When combat impeded him, he dismounted from his horse, Shuqra, severed its legs, and persisted in battle until he was martyred. Hazrat Ja‘far^(ra) was the first Muslim to sever his horse’s legs in the path of Allah. A man from the tribe of Banu Murrah bin Auf, who participated in the Battle of Mu’tah, said, “It is as if I can still see Ja‘far dismounting from his horse Shuqra, cutting its legs, and fighting until he was martyred, all the while reciting:

يَا حَبَّذَا الْجَنَّةُ وَاقْتِرَابُهَا طَيِّبَةً وَبَارِدًا شَرَابُهَا

وَالرُّوْمُ رُوْمٌ قَدْ دَنَا عَذَابُهَا كَافِرَةً بَعِيْدَةً أَنْسَابُهَا

عَلَيَّ إذْ لَاقَيْتُهَا ضِرَابُهَا

“That is, ‘O, how delightful is Paradise and its closeness! Pure and cool is its drink. Rome, O Rome, your punishment draws near; Disbelievers whose lineage is distant. It is upon me to strike them when I come upon them.’”

In another account, Hazrat Abu Amir^(ra) narrates that Hazrat Ja‘far^(ra) armed himself with weapons and charged the enemy. Fearing he might become overwhelmed, he discarded his weapons, launched himself fiercely against the enemy, and fought bravely with his spear until he embraced martyrdom.

Ibn Hisham narrates that Hazrat Ja‘far bin Abu Talib^(ra) held the banner in his right hand until it was cut off. He then grasped it with his left hand, which was also severed. He then pressed the banner against his chest with his elbows until he was martyred. At the time, he was 33 years old. In compensation for his arms, Allah the Almighty granted him two wings, allowing him to fly freely in Paradise. It is also said that a Roman soldier struck him, splitting him into two.

Imam Bukhari and Imam Bayhaqi narrate from Hazrat Abdullah bin Umar^(ra), who said, “I participated in this battle. When we searched for Hazrat Ja‘far^(ra), we found him among the martyrs. We observed that his body had more than sixty wounds from spears and arrows. Another narration counts fifty wounds from swords and spears, none of which were on his back; all were in front.”

After Hazrat J‘far’s^(ra) martyrdom, Hazrat Abdullah bin Rawahah^(ra) took up the Islamic banner. As has been mentioned previously about Hazrat Abdullah bin Rawahah^(ra), it is recorded that he advanced on his horse. After Hazrat Ja‘far^(ra), Hazrat Abdullah bin Rawahah^(ra) became the commander. He experienced hesitation and slight fear within himself, and then recited the following poetry, the translation of which is:

“O my soul, I have sworn that you shall enter the battlefield, whether willingly or by compulsion. What if people assemble, bows drawn? Do I find you reluctant and hesitant towards Paradise? (In the form of poetic couplets, he expressed) Long have you been at peace with life. You are but a drop dripping from an old waterskin.”

After reciting these lines, he dismounted his horse. Hazrat Ibn Umar^(ra) brought him some meat with bones in it, offering it to him that it might strengthen him. It was roasted meat. He was amidst a difficult period during that time. He took a piece of that meat and began to eat when he heard the sounds of people clashing and a battle ensuing. In the midst of the clashing swords, he said to himself, “You are still in this world, indulging in food (and he tossed aside the bone), while men fight with swords.” Immediately discarding the bone, he grabbed his sword, charged forward, and fought bravely until he was martyred. With his martyrdom, the Islamic banner fell. The Muslims and polytheists were completely mixed with one another, and some people withdrew. At this critical juncture, Hazrat Qutbah bin Amir^(ra) shouted repeatedly, “O my people! It is better to fight headfirst than to turn your back on battle.” In this way, he tried to motivate the Muslims.

According to one narration, Hazrat Zaid^(ra), Hazrat Ja‘far^(ra), and Hazrat Abdullah^(ra) were buried in a single grave.

Hazrat Abu Amir^(ra) narrates that upon Hazrat Abdullah bin Rawahah’s^(ra) martyrdom, the Muslims suffered severe setbacks. He narrates that he could not find even two Muslims together; they became completely scattered. An Ansari man swiftly retrieved the fallen banner, planted it firmly, and called out, gathering the scattered Muslims toward him. The Muslims regrouped around him once the banner had been retrieved. Once their number had grown, they approached Hazrat Khalid bin Walid^(ra). Hazrat Khalid^(ra) initially refused to take the banner, stating the Ansari was more deserving, but the Ansari insisted he had picked it up specifically for him. Nevertheless, under Hazrat Khalid’s^(ra) leadership, the Muslims ultimately achieved victory and Allah the Almighty delivered the glad tidings of this triumph to the Holy Prophet^(sa). The details are as follows:

Hazrat Abu Yusr Ansari^(ra) narrates that after Abdullah bin Rawahah’s^(ra) martyrdom, he handed the banner to Hazrat Thabit bin Akram^(ra), who then suggested giving it to Hazrat Khalid bin Walid^(ra) due to his superior military expertise. Thus, the banner was entrusted to Hazrat Khalid bin Walid^(ra). Ibn Ishaq adds that once Hazrat Khalid^(ra) assumed command, he protected the people by skilfully reorganising them and retreating to one side. As a result, the enemy, too, withdrew from them and he was successful in ensuring the Muslims’ safety.

According to Ibn Ishaq, this strategic withdrawal constituted a form of victory, given that more than 2,000 Muslims were amidst the Roman forces, i.e., they were deeply entangled with them. The Muslims were only 3,000 in number. Hence, this battle is considered a success as a result of divine help, especially because the enemy had surrounded the Muslims in large numbers, and it was likely that in such circumstances, all the Muslims would be martyred – such was a possibility – yet to suggest this would be against the Holy Prophet’s^(sa) words that Allah the Almighty would grant them victory. In other words, they would be saved. A victory constitutes many different aspects.

Most historians conclude that Hazrat Khalid^(ra) and his companions fought valiantly until achieving victory. Hazrat Abu Amir^(ra) recounts that when Hazrat Khalid^(ra) took hold of the banner, he led an attack against the enemy. Owing to Allah the Almighty, the enemy faced a devastating defeat, such as had not been witnessed before. The Muslims were able to fight freely, according to one narration.

There are other narrations that emphasise Hazrat Khalid’s^(ra) strategic brilliance in reshaping the battlefield dynamics.

It is written that Hazrat Khalid^(ra) rearranged the army at Mu’tah and selected a group of horse riders, instructing them to secretly go south towards the Arabian Peninsula by night behind the Muslim army and set up camp at a place where the Romans would not be able to see them. Hazrat Khalid^(ra) instructed them to split up into cavalries and come from behind the Muslim army towards Mu’tah whilst loudly raising slogans and running their horses across dirt paths in order to cause the dirt to rise up. Hazrat Khalid’s^(ra) purpose behind these things was for the enemy to think that further reinforcements were coming for the Muslims. Hazrat Ibn Umar^(ra) states that Hazrat Khalid^(ra) rearranged the army by taking the front of the army to the back and bringing those at the rear to the front. Similarly, he moved the right side of the army to the left, and the left side to the right. Upon seeing this, the enemy was taken aback. They thought that the Muslims had received help as they saw different people before them. They were overawed and were defeated.

Hazrat Anas^(ra) relates that the Holy Prophet^(sa) informed people about the martyrdoms of Hazrat Zaid^(ra), Hazrat Ja‘far^(ra) and Hazrat Ibn Rawahah^(ra) prior to anyone receiving this news. He said, “Zaid took the flag and was martyred. Then Ja‘far took it and he was also martyred. Then Ibn Rawahah took it and was also martyred,” and tears were flowing from his eyes. He said, “The flag was then taken up by a sword from among the swords of Allah, and ultimately Allah granted them victory.” This is a narration from Bukhari.

Hazrat Abu Qatadah^(ra) states that the Holy Prophet^(sa) then raised his blessed finger and said, “O Allah, this is a sword from among Your swords and so help him.” From that day, Hazrat Khalid^(ra) was known as Saifullah, meaning the Sword of Allah. According to one narration, this battle lasted for seven days. (Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 147-151; Furhang-e-Sirat, Syed Fazl-ul-Rahman Sahib, p. 279; Sahih al-Bukhari, Kitab-ul-Maghazi, Hadith 4260 and 4262; Fath-ul-Bari, Ibn Hijr, Vol. 9, Kitab-ul-Maghazi, Hadith 4262, p. 654; Ghazwah Mu’tah, Allamah Muhammad Bashmil Nafis Academy, Karachi, p. 328; Sharh al-Zurqani ala al-Mawahib al-Ladunyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 343)

Hazrat Musleh-e-Maud^(ra) has also mentioned this. He says:

“This was the first Islamic army to set out against the Christians. When this army reached the Syrian border, it learned that Caesar had also arrived along with a hundred thousand Roman soldiers, as well as approximately a hundred thousand soldiers from the Christian tribes of Arabia. Upon this, the Muslims wished to set up camp along the way and inform the Holy Prophet^(sa) so that if he wished, he could send more help or he could inform them of any instructions. When they were consulting, Abdullah bin Rawahah^(ra) passionately stood up and said, ‘O people, you set out from your homes to be martyred in the way of God, yet now you are worried about that which you set out to do.’ He said, ‘We have not engaged in battles on account of our numbers, our strength or our abundance. We have fought the enemy for the sake of this faith which, by His grace, God Almighty has sent down for us. If the enemy outnumbers us, then so be it. Ultimately, we will certainly have at least one of two virtues; either we will be victorious, or we will be martyred for the sake of God.’

“Upon hearing this, the people said that Ibn Rawahah^(ra) was absolutely right, and the command was given to go forth. As they advanced, the Roman army saw them approaching. The Muslims arranged their ranks in Mu’tah and the battle ensued. Just a short while later, Zaid bin Harithah^(ra), the Muslim commander, was killed. Then, Ja‘far bin Abi Talib^(ra), the Holy Prophet’s^(sa) cousin, took hold of the Muslim army’s flag and assumed command of the army. When he saw the enemy ranks marching forward and that due to being fewer in number, the Muslims could not sustain their pressure, he jumped down from his horse and hamstrung it. This meant that at least he was not prepared to flee from the battlefield. He would welcome death rather than flee. This was an Arab custom. They would hamstring their horses so that, without a rider, the horse would not run about creating havoc among the army ranks. Hence, they would not simply dismount but would also hamstring them. A short while later, his right hand was cut off. Then he held the flag with his left hand. Then, his left hand was cut off, and so he held the flag against his chest with the stumps of his hands and remained standing on the battlefield until he was martyred. Then, in accordance with the instructions of the Holy Prophet^(sa), Abdullah bin Rawahah^(ra) took hold of the flag, and he too was martyred as he fought the enemy. At the time, there was no opportunity for Muslims to consult each other and appoint a leader, and the Muslims were about to leave the battlefield on account of being outnumbered by the enemy. But then, upon being encouraged by someone, Khalid bin Walid^(ra) took hold of the flag and continued combating the enemy into the evening.

“On the second day, Khalid bin Walid^(ra) set out to face the enemy with his tired and injured army. He wisely moved the front of the army to the back and brought the rear of the army to the front. He moved the right side of the army to the left, and the left side to the right. They also raised slogans, leading the enemy to believe that they had received reinforcements. Upon this, the enemy retreated, and Khalid^(ra) safely returned the Muslim army. The enemy retreated on their own, and the Muslims did not pursue them.” The Muslims were not afraid of them; rather, the enemy moved away on their own and left.

“On the same day, Allah the Almighty informed the Holy Prophet^(sa) of this incident by way of revelation. The Holy Prophet^(sa) made an announcement for everyone to gather in the mosque. When he ascended to the pulpit, tears were flowing from his eyes. He said, ‘O people, let me inform you about the army that went to battle. The army departed from here and stood against the enemy. As the battle commenced, Zaid was killed first. Hence, you should pray for Zaid.’ He said, ‘Then Ja‘far took up the flag and attacked the enemy until he was also martyred. So, you should pray for him. Then Abdullah bin Rawahah took up the flag and fought bravely against the enemy, but he too was eventually martyred. Hence, you should also pray for him. Then Khalid bin Walid took up the flag. I had not appointed him as a commander, but he appointed himself as the commander. However, he is a sword from among the swords of God Almighty.’

“A detailed account has been mentioned of how this happened, initiated by the suggestion of a friend. With the help of Allah the Almighty, he safely led the Muslim army back. Due to the speech delivered on this occasion, the name of Khalid^(ra) became renowned among the Muslims as “Saifullah”, i.e., the Sword of Allah.

“As Khalid^(ra) had embraced Islam at a relatively later stage, some Companions, albeit in jest or during moments of disagreement, would taunt him. On one such occasion, a disagreement arose between Hazrat Khalid^(ra) and Hazrat ‘Abdur Rahman bin ‘Auf^(ra). The latter brought this matter to the attention of the Holy Prophet^(sa). The Holy Prophet^(sa) stated:

“‘Khalid, why do you cause grief to this person who has been serving the cause of Islam since the days of Badr? Even if you were to spend gold equivalent to Mount Uhud, you could not attain the reward that he has received from Allah.’

At this, Khalid^(ra) said, ‘O Messenger^(sa) of Allah, they taunt me, and it is then that I respond in this manner.’ The Holy Prophet^(sa) then said:

“‘Do not trouble Khalid. (He consoled him as well.) Verily, he is one of the swords from among the swords of Allah, which He has drawn in order to destroy the disbelievers.’

“This prophecy was fulfilled word for word within a few years. When Khalid^(ra) returned with his army, some of the Companions in Medina who had not accompanied the expedition began to refer to the returning army as deserters, implying that they ought to have fought until their last breath rather than returning. However, the Holy Prophet^(sa) stated:

“‘They are not those who flee; rather, they are warriors who repeatedly return to attack the enemy.’

“In this manner, the Holy Prophet^(sa) also prophesied the forthcoming battles in the region of Syria.” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 334-336)

And Khalid^(ra) indeed went on to display extraordinary military prowess.

On one occasion, while addressing the subject of the reverence and honour afforded to the flag [of a people], Hazrat Musleh-e-Maud^(ra) stated:

“Nations hold their flags in the highest esteem. At times, they undertake immense sacrifices to seize the flag of the enemy, and similarly, they make great sacrifices to protect their own. This is not considered shirk [associating partners with God]; in fact, just as one would deem it disrespectful for a son to sit above his father. This is because, in symbolic terms, it is showing dishonour to the father – likewise, in the symbolic language of nations, the capture of a flag signifies the trampling of a nation’s honour and dignity. Therefore, nations are willing to lay down their lives rather than allow their banner to fall into enemy hands.”

Accordingly, in Khuddam-ul-Ahmadiyya, a system has been established whereby khuddam are appointed to ensure the safety and sanctity of the Liwa-e-Ahmadiyyat [the Flag of Ahmadiyyat].

Hazrat Musleh-e-Maud^(ra) writes:

“When the honour of a flag is established within the hearts of a nation’s people, they are unhesitatingly prepared to sacrifice their lives for its protection – because at that point, the matter is not merely of a small piece of cloth or wood, but of the very honour of the nation which is symbolised before them in the shape of a flag.”

He further states:

“I have, on many occasions, explained that even among the Companions of the Holy Prophet^(sa), we find such examples. In one battle, a Muslim commander held the Islamic flag. In those days, the flags were very simple—a piece of black cloth tied to an ordinary stick. Yet whether it was that simple black cloth or a simple piece of wood, the matter at hand was, in fact, the honour of the nation. At that time, the material wealth of the flag was not brought into consideration; rather, the honour of the nation was in protecting its flag.

In any case, during this battle, the Christians, against whom the battle was being fought, particularly focused their attack on the position where the Muslim flag was held. Hazrat Ja‘far^(ra) was carrying the flag during the Battle of Mu’tah. When the enemy attacked, one of his hands was severed. He immediately grasped the flag with his other hand. Observing that the flag still stood, the enemy attacked once more, severing his second hand as well. Despite this, Hazrat Ja‘far^(ra) held the flag between his knees (this is also mentioned in the narrations). Since the flag could not be held for long enough between the knees, he thus cried out for someone from among the Muslims to come forward and take hold of the flag. He stated:

“‘O Muslims! Let not the flag of Islam fall!’

“Though it was but a piece of cloth tied to a wooden staff, it was referred to as the ‘Flag of Islam.’ Though it was a flag made of simple cloth, it was nonetheless the flag of Islam; hence, its protection was important. And so, another commander came forward and took hold of it.”

Hazrat Musleh-e-Maud^(ra) expressed his view and stated, “I think it was not Hazrat Khalid^(ra) but another Companion who stepped forward and took hold of the flag (as it was mentioned earlier), and it was later given to Hazrat Khalid bin Walid^(ra).

“Thus, observe: this was a mere piece of cloth and wood. Islam, in itself, does not assign any significance to such objects. However, insofar as these represent a nation’s honour, Islam does not prohibit [from honouring them]. Thus, he stated that ‘this is the flag of Islam; do not let it fall.’

“The Holy Prophet^(sa) also did not disapprove of what he said. In fact, on certain occasions, he would intentionally emphasise the greatness of such things and would say:

“‘Who will take this flag?’ and so, during certain battles, he stated, ‘I shall hand over this flag to the one who shall uphold its honour.’ During such moments, the Companions would compete with one another to earn the privilege of holding the Islamic flag.” (Friday Sermon 23 October 1924, Khutbat-e-Mahmud, Vol. 23, pp. 471-473)

The details of these accounts shall continue to be narrated.

I continually remind for prayers for the general condition of the world. In particular, pray for the current conditions in Pakistan and India. May Allah the Almighty bring an end to the injustices; safeguard the oppressed and grant wisdom to the governments, that instead of advancing towards warfare, they may resolve their matters through peace and reconciliation and also for them to honour the international agreements. Likewise, may Allah the Almighty enable international organisations, even though it is difficult to seek justice from them nowadays, but nevertheless may Allah the Almighty grant them the ability to do this. May He also enable those nations that have mutually good ties of friendship with both sides to play a constructive role in facilitating a resolution between the two nations.

From Pakistan’s side, at least, it is being consistently stated – frequently reiterated by their ministers – that they have no connection whatsoever with the terrorist incident that occurred in Kashmir. They assert that if there are suspicions, then proper investigations should be conducted through United Nations agencies, as ought to be the case, rather than resorting to armed conflict.

The government of India, too, ought to adopt a positive approach in this matter. May Allah the Almighty grant wisdom to both sides. When war breaks out, it results in loss on both sides. It is not only soldiers who die, but innocent civilians and the oppressed also become needless victims of such devastation. This is precisely what we are witnessing in today’s wars. In any case, pray for all those who are being oppressed around the world.

It appears the world stands on the brink of destruction. It is only Allah the Almighty Who can safeguard it from ruin – and that shall only be possible when mankind turns sincerely towards God Almighty. May Allah grant them the ability to do this, and may He also enable us to supplicate as well.

Now, after the Friday sermon, I will lead the funeral prayer [in absentia] of a martyr, Muhammad Asif Sahib, son of Rafiq Ahmad Sahib. He was a resident of Bhulair, in the district of Kasur. Opponents of Ahmadiyyat shot and martyred him on 24 April:

اِنَّا لِلّٰہِ وَ اِنَّا اِلَیْہِ رَاجِعُوْنَ

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

At the time of his martyrdom, the deceased was 19 years old; he was a young man. According to the details, on the day of the incident, Muhammad Asif Sahib left on a motorbike with an Ahmadi neighbour, Asnan Ahmad Sahib, at approximately 10:45 pm to buy some household items from a shop outside the village. The village shopkeepers had imposed a boycott and so they had to go outside of the village to buy things. They were approximately 100 metres from home when opponents who were already waiting for them, opened fire on them. The bullet struck Muhammad Asif Sahib’s right shoulder from behind and went straight through, whereas the other khadim, Asnan Ahmad Sahib’s left leg, was hit. Even after the incident, the assailants continued to open fire in order to spread fear and terror. Despite being injured, both our Khuddam showed courage and bravery. They managed to escape from there on the motorcycle, but after travelling some distance, they fell down. They continued to ride their motorcycle.

The police arrived at the scene some time later. During this time, the assailants continued firing rounds, as a result of which they were not able to take them to the hospital immediately. When the police arrived, Asif sahib was taken to the hospital; however, since he had already lost a lot of blood, by the time he arrived at the hospital, Muhammad Asif sahib had embraced martyrdom:

اِنَّا لِلّٰہِ وَ اِنَّا اِلَیْہِ رَاجِعُوْنَ

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

A report of the incident has been filed with the relevant police station in Phool Nagar, district of Kasur. However, after filing reports, the situation remains the same; they do not take any action. But let us see how the investigation unfolds. Three people have been arrested. By the grace of Allah the Almighty, after undergoing treatment, Asnan Ahmad Sahib, who was shot in the foot, has made a recovery.

For the past three years, the hostilities and opposition in Bhulair, a district of Kasur, have greatly increased. Several baseless lawsuits have been filed against various members of the Jamaat, and many have been made targets of attacks and violence. Quranic verses and the kalima [Islamic declaration of faith] have been scraped off the graves of deceased Ahmadis. In the village, there is a complete boycott [against Ahmadis]. Aside from a ban on buying groceries, etc, from shops, there is also a ban on obtaining water from the water filtration plant. Children are harassed on their way to and from school. These are the conditions prevalent there.

Ahmadiyyat entered the family of the late martyr through his great-grandfather, respected Muhammad Din Sahib, who had the honour of pledging allegiance during the blessed era of Hazrat Khalifatul Masih II^(ra), when he travelled to Qadian in 1934 on the occasion of Jalsa Salana. The name of the martyr’s grandfather was Muhammad Yaqub Sahib.

The late martyr was the only son of his parents. He had a quiet disposition and was very courageous and brave. He maintained loving and compassionate ties with everyone. He was regular in observing the five daily prayers and was always at the forefront in serving the Jamaat. He took a keen interest in sports competitions organised under the auspices of the Jamaat and had recently secured first position in a district-level contest.

He took full responsibility for the care of his mother, who is a heart patient. His mother said that he was an exceedingly obedient son who never disobeyed her. He was kind and affectionate towards all relatives and close acquaintances.

His sister, Zahida Rafiq, states that her brother was very considerate of everyone. He was a most loving and compassionate brother. He had a strong desire to attain martyrdom, and Allah the Almighty fulfilled that desire. Three days prior to his martyrdom, she had a dream in which her brother had been shot. The following day, she called him to enquire about his well-being. On the day of his martyrdom, she once again called to check on him. He mentioned that he was busy, so the conversation was brief. She further states that he had said they would speak at night, but that conversation never came to fruition, as he was martyred on that same day and met with Allah the Almighty.

She states that due to the dream, she remained extremely worried about her brother. She was in the process of writing a letter to me and had even written in the letter requesting prayers for him. She says that as she reached the sentence, “I saw in a dream that he was shot,” at that very moment, she received the news that her brother had been bestowed the honour of martyrdom.

At the time of his martyrdom, the deceased was serving as a member of the Majlis-e-Amila of Khuddam-ul-Ahmadiyya, District Kasur. He was the Nazim Tahrik-e-Jadid. He was also blessed with the opportunity to serve as Naib Qaid of Khuddam-ul-Ahmadiyya in the local Jamaat, as well as Nazim Atfal.

Among those he leaves behind are his parents and two sisters.

Nisar Ahmad Sahib, President of the Bhulair Jamaat, says: “The late martyr possessed outstanding qualities and was a person of excellent character. I found him to be a dignified, soft-natured servant of the Jama'at, deeply devoted and obedient to Khilafat. He was regular in his prayers and financial contributions, and exemplary in waqar-e-amal, service to humanity, and security duties – indeed, he excelled in every field and participated actively in Jama'at work. He dutifully served his parents and cared for them in every possible way.”

Tariq Ahmad Sahib, a mu‘allim, says: “The martyr was a young man of exceptional qualities. He did not have a television in his home, but he would regularly listen to the Friday Sermon on his phone, or come to the Mission House and listen to it at my residence. Whenever he was called for any Jamaat duty, he would present himself immediately and would carry out every duty with great responsibility. He was most eager in serving Jamaat guests.”

May Allah the Almighty bestow His forgiveness and mercy upon the noble martyr, elevate his ranks, and grant steadfastness and patience to his family.

The brazenness of those who perpetrate such acts of terrorism and opposition against the Jamaat in Pakistan is growing. May Allah the Almighty swiftly bring about the means for their apprehension.