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

Accounts relating to the Conquest of Mecca were being mentioned. An incident took place before they set off, which is as follows: a companion, in an error of judgment, tried to inform the people of Mecca of the journey of the Holy Prophet^(sa). However, Allah the Almighty informed the Holy Prophet^(sa) of this and thus, news of the plan of the Holy Prophet^(sa) did not reach the disbelievers. The details are recorded in the following manner:

Whilst preparations were underway in Medina for the travel towards Mecca, a Badri companion [a companion who participated in the Battle of Badr], Hazrat Hatib bin Abi Balta’ah^(ra), who was present in Medina, wrote a letter to the Quraish in which he said that the Holy Prophet^(sa) was planning to travel towards them. He handed the letter to a woman, who belonged to the Muzainah tribe. The name of the woman is recorded as Kanud or Sara and was the bondwoman of an individual from the Banu Abdul Muttalib. He promised a reward for her taking this letter to the people of Mecca. He asked her to keep the letter secret as far as possible, and he prohibited her from passing through the normal route, as it was being guarded. This woman concealed the letter in her hair and braided it. She then set off with the letter. In the letter, it was written: “The Holy Prophet^(sa) is heading towards you with an army that is like the cover of night (i.e., it was a very large army). It is fast approaching like a fierce flood. I swear by Allah that even if he were to set out towards you by himself, Allah would most surely help him against you, and God will most certainly fulfil His promise, which He has made with the Holy Prophet^(sa). Therefore, be prepared!”

In another narration, it is recorded in the following manner that “the Holy Prophet^(sa) is about to set off with an army, either towards you, or towards another people. I am unable to say where exactly he is headed. In any case, you should be fully prepared. I hope that this news will serve as a favour of mine upon you.” (Al-Sirah al-Nabawiyyah, narration by Imam al-Bukhari, Ryaz Hashim Hadi, Dar Al-Kotob Al-Ilmiyah, p. 136; Fath-ul-Bari, Vol. 7, Kitab-ul-Maghazi, Hadith 4274, Qadeemi Kutub Khana Aram Baagh, Karachi, p. 663; Al-Sirah al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 109; Al-Roz-ul-Unf, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 150-151; Ghazwat-ul-Nabi, Ali bin Burhan-ul-Din Hallabi, Dar-ul-Isha’at Karachi, p. 549)

According to another narration, he sent this letter to Safwan bin Umayyah, Suhail bin ‘Amr and ‘Ikrimah bin Abi Jahl.

On the other hand, owing to the blessed prayers of the Holy Prophet^(sa), Allah the Almighty informed him of this letter. As such, the Holy Prophet^(sa) called for Hazrat Ali^(ra). Hazrat Ali^(ra) personally relates this incident and says: “The Holy Prophet^(sa) sent me, Abu Marsad Ghanawi and Zubair. All of us were horsemen. The Holy Prophet^(sa) said that you should set off until you reach Raudha Khakh (the name of a place between Mecca and Medina). A woman from among the idolaters will be there. She has a letter for the idolaters from Hatib bin Abi Balta’ah. Hence, we found her at the very place the Holy Prophet^(sa) had pointed out as she was travelling on her camel. We told her to hand over the letter, but she replied that she did not have any letter. We made the camel kneel down and began searching [her belongings], but did not find any letter. We said that the Holy Prophet^(sa) could not be wrong. You must hand the letter over, or else we will strip you down and conduct a full search. When she saw our firmness, she leaned to one side and took out a cloth that she had tied to her waist and handed it [i.e. the letter] to us.”

According to another narration in Sahih Bukhari, the woman carrying the letter had hidden it within her hair, from where it was retrieved. There are two narrations. They brought this woman before the Holy Prophet^(sa).

Hazrat Umar^(ra) said, “O Messenger^(sa) of Allah, this man (i.e., Hatib^(ra), the companion who wrote the letter) has committed treachery against Allah, His Messenger, and the believers. Permit me to strike off his head.” The Holy Prophet^(sa) turned to Hatib^(ra) and asked, “What compelled you to do what you did? Why did you write this letter?”

Hatib^(ra) replied, “By Allah, it is not that I do not believe in Allah and His Messenger^(sa). (I am among those who believe, and this was not an act of rebellion. He said,) The reason I did it was that I wanted to do a favour to the Quraish, hoping that in return, Allah would protect my family and possessions. Among your other companions, every single one of them has relatives in Mecca through whom Allah protects their families and properties.”

The Holy Prophet^(sa) said, “He has spoken the truth. Do not say anything but good about him. He has said the truth,” i.e., he made a mistake out of innocence.

Then the Holy Prophet^(sa) said to Hazrat Umar^(ra), “Was he not present at the Battle of Badr?” The Holy Prophet^(sa) also said, “Verily, Allah looked to the people of Badr and said, ‘Do as you please, for paradise has been made obligatory for you,’ or, ‘I have forgiven you.’” Upon hearing this, tears flowed from Hazrat Umar’s^(ra) eyes, and he said, “Allah and His Messenger^(sa) know best.” (Sahih al-Bukhari, Kitab-ul-Maghazi, Hadith 3983; Umdatul Qari, Vol. 7, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 137; Furhang-e-Sirat, Zawar Academy Karachi, p. 136)

Hazrat Musleh-e-Maud^(ra) has also mentioned this incident, referencing various historical accounts. He writes:

“During the time of the Holy Prophet^(sa), a companion secretly attempted to send news to his relatives in Mecca about an impending Muslim attack. He did this so that, out of gratitude for his gesture, his relatives would be treated with kindness. However, Allah the Almighty informed the Holy Prophet^(sa) of this matter through revelation. The Holy Prophet^(sa) sent Hazrat Ali^(ra) and a few other companions, instructing them, ‘There is a woman at such-and-such place – go and retrieve a letter from her.’

“When they caught up with her and asked for the letter, she denied having it. Some of the companions began to wonder whether the Holy Prophet^(sa) might have been mistaken. But Hazrat Ali^(ra) said, ‘No, the statement of the Holy Prophet^(sa) cannot be wrong. (Such was the level of his faith.) I will not leave this place until we get that letter from her.’ They then addressed the woman sternly, and eventually she brought out the letter and handed it over.” (Khutbat-e-Mahmud, Vol. 4, pp. 182-183)

In another place, Hazrat Musleh-e-Maud^(ra) has narrated this incident in greater detail. He writes:

“In a moment of weakness, a companion wrote a letter to the people of Mecca, informing them that the Holy Prophet^(sa) had departed with an army of ten thousand. He added, ‘I do not know where he is heading, but I assume he is probably going towards Mecca. I have some relatives and close family members in Mecca, and I hope that you will help them during this difficult time and not allow any harm to come to them.’

“Before this letter could reach Mecca, the Holy Prophet^(sa) summoned Hazrat Ali^(ra) early in the morning and said:

“‘Go to such-and-such location. Allah the Almighty has informed me that you will find a woman there riding a camel. She has a letter that she is carrying to the people of Mecca. Take the letter from her and return to me at once.’

“As they were about to depart, the Holy Prophet^(sa) further instructed them, saying:

“‘Be mindful that she is a woman – do not be harsh towards her. (Initially, do not be harsh.) Insist and emphasise that you have a letter with you. But even then, if she does not admit it, and if your pleading and requesting do not work, then you may even be strict if it gets to such a stage. And even if you have to kill her, then you may do so, but do not allow the letter to go. It is extremely important that the letter be stopped.

“Thus, Hazrat Ali^(ra) arrived there. The woman was present. She began to cry and started taking oaths, that, ‘Am I a traitor, a deceiver? What is the matter? Search me.’ Thus, they looked here and there, emptied her pockets, and looked through her belongings, but no letter was found. The companions said, ‘It seems the letter is not with her.’

“Hazrat Ali^(ra) became impassioned. He said, ‘Be quiet,’ and exclaimed with great fervour, ‘By God, the Holy Prophet^(sa) can never lie.’ Therefore, they said to the woman, ‘Muhammad, the Messenger^(sa) of Allah, has said that you have a letter, and by God, I am not lying.’ Then he drew his sword and said, ‘Either hand over the letter peacefully, or remember well that even if I have to strip you in order to search you, then I will, because the Holy Prophet^(sa) has spoken the truth and you are lying.’

“Thus, she became frightened, and when she was threatened with being stripped, she immediately undid her braids. Inside her braids she had hidden the letter, which she took out and handed over. (She hid it within her hair.) (Sair-e-Ruhani [7], Anwar-ul-Ulum, Vol. 24, pp. 262-263)

In any case, after this, the Holy Prophet^(sa) began his journey. Regarding the departure of the Holy Prophet^(sa) from Medina, it is written that the Holy Prophet^(sa) appointed Hazrat Abu Ruhm bin Husain Ghifari^(ra) as his deputy in Medina. According to Ibn Ishaq, the Holy Prophet^(sa) departed with a large party consisting of the Muhajirin, the Ansar, and other Arab tribes when ten days of Ramadan had passed. However, according to a narration in Musnad Ahmad, he departed from Medina on the 2^nd of Ramadan. The commentator of Bukhari, Allama Ibn Hajar, has preferred the narration of the 2^nd of Ramadan.

In any case, during this journey, some people were mounted on horses, while others on camels. (Fath-ul-Bari, Vol. 8, Qadeemi Kutub Khana, Aram Baagh Karachi; Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 212; Sirat Ibn Ishaq, Al-Maktabat-ul-Asriya, Beirut, p. 670)

When the army departed from Medina under the leadership of the Holy Prophet^(sa), approximately 7,400 individuals accompanied him. This number continued to increase as various tribes joined, such as the Banu Asad and Sulaim, to the point that the army’s number reached 10,000 whilst marching on the route to Mecca.

When the Holy Prophet^(sa) reached a place called Sulsul, which was an elevated place past Dhu al-Hulaifah near Bayda’, he sent Hazrat Zubair bin al-Awwam^(ra) ahead with a cavalry of 200 men. In some books, this army’s number is said to be 12,000, but most narrations mention it as 10,000, and that seems to be the more accurate figure. (Al-Sirah Al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 110; Fatah-e-Makkah, Bashameel, Nafees Academy Karachi, pp. 145-146; Al-Tabaqat Al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 102; Furhang-e-Sirat, Zawar Academy, Karachi, p. 174)

Hazrat Musleh-e-Maud^(ra) described this incident in the following way: “At this time, the Holy Prophet^(sa) dispatched messengers in all directions to the Muslim tribes. And when reports were received that the Muslim tribes were ready and would join along the route of the march to Mecca, the Holy Prophet^(sa) instructed the people of Medina to take up their arms.

On the first of January, 630 CE, that is 10 Ramadan, 8 AH, this army departed from Medina and along the way, Muslim tribes joined from all four directions.”

Hazrat Musleh-e-Maud^(ra) has also written that it was 10 Ramadan. After travelling past only a few locations, when this army entered the wilderness of Faran, its numbers had reached 10,000, exactly in accordance with the prophecy of Prophet Soloman^(as). (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, p. 337; Kitab-ul-Taufeeqat Al-Ilhamiyyah, Al-Muassisah Al-Arabiyyah Al-Durasat, p. 40)

During this journey, among the noble wives of the Holy Prophet^(sa), Hazrat Umme Salamah^(ra) was with him. According to some narrations, Umm al-Mu’minin Hazrat Maimunah^(ra) also accompanied him. (Maqalat-e-Sirat, Dr Muhammad Hussain Mazhar Siddiqi, Vol. 3, p. 259; Kitab-ul-Maghazi, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 289)

There is also one narration found in Sahih al-Bukhari which mentions that his daughter, Hazrat Fatimah^(ra), was also with him. (Sahih al-Bukhari, Kitab-ul-Salat, Hadith 357)

This journey took place during the month of Ramadan. According to various narrations, the Holy Prophet^(sa) observed the fast in the initial days of travel. However, he then stopped fasting and also instructed the Companions not to fast as well.

It is recorded in Sahih al-Bukhari that Hazrat Ibn Abbas^(ra) narrated: The Messenger^(sa) of Allah set out during the month of Ramadan for the Conquest of Mecca. When the Holy Prophet^(sa) set off for the journey, he was fasting. However, upon reaching the spring of Kadid, which lies between Qudaid and Usfan and is located forty-two miles from Mecca – he broke his fast and did not fast thereafter for the remainder of the month. This is a narration from Sahih Bukhari. (Sahih al-Bukhari, Kitab-ul-Maghazi, Hadith 4275; Sharah Al-Zurqani Ala Al-Mawahib-ul-Duniya, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 332)

Another narration from Bukhari, also reported by Hazrat Ibn Abbas^(ra), states: “The Holy Prophet^(sa) departed from Medina during Ramadan with an army of ten thousand men. This event occurred approximately eight and a half years after his migration to Medina. The Holy Prophet^(sa) set out towards Mecca. He and his Companions observed the fast until they reached Kadid – a spring situated between Usfan and Qudaid – where the Holy Prophet^(sa) broke his fast, and the companions also followed suit. (Sahih al-Bukhari, Kitab-ul-Maghazi, Hadith 4276)

The commentator of Sahih al-Bukhari, Allama Ibn Hajar, notes that the idea suggesting the Holy Prophet^(sa) broke his fast on the very day of departure from Medina is incorrect, as the distance between Medina and Kadid spans several days’ travel. (Fath-ul-Bari, Vol. 4, Kitab-ul-Saum, Qadeemi Kutub Khana, Aaraam Bagh, Karachi, p. 227)

With regards to the exact location where the Holy Prophet^(sa) and his Companions broke their fast, various narrations mention different places. In this connection, Allama Al-Aini, another commentator of Bukhari, provides further details – since some narrations mention that the fast was broken at Kadid – according to Allamah Al-Aini, there is a difference of opinion in regards to the location where the Holy Prophet^(sa) broke his fast whilst travelling. As some have mentioned Usfan instead of Kadid, and others have mentioned Qura al-Ghamim or Qudaid. According to Qazi Ayaz, while narrations differ concerning the precise location where the fast was broken, the event itself is consistently narrated. All the locations mentioned lie in close proximity within the Usfan region. (Umdat-ul-Qari, Vol. 11, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 68)

The Holy Prophet^(sa) set out from Arj, he observed a female dog nursing her pups along the way. (This incident has also been recorded, demonstrating the deep compassion the Holy Prophet^(sa) had for animals). The Holy Prophet^(sa) instructed Hazrat Ju’ayl bin Suraqah^(ra) to stand guard near her to ensure that neither she nor her offspring were disturbed by the advancing army.

In order to capture spies, the Holy Prophet^(sa) had dispatched a cavalry unit ahead of the main army. The tribe of Banu Khuza‘ah had done the same and would block anyone passing by. The other tribe had also impeded the passage.

This cavalry unit dispatched by the Holy Prophet^(sa), captured a spy from the Hawazin tribe and brought him before the Holy Prophet^(sa). Upon inquiry, the spy revealed that the Hawazin were assembling forces against the Muslims. The Holy Prophet^(sa) responded, saying: “Allah is sufficient for us, and He is the Best of Planners.” The Holy Prophet^(sa) then ordered Hazrat Khalid bin Walid^(ra) to detain the spy so that he could not return and alert his people.

When the Holy Prophet^(sa) reached Qudaid, the tribe of Banu Sulaim, numbering around one thousand, joined his ranks. It was here that the banners and flags were prepared and distributed among the various tribes.

The formation of the army at Qudaid was organised based on their tribes. Each tribal unit was placed under the command of a leader from their own people. The Ansar were divided into twelve units based on their tribes – six from the Aus and six from the Khazraj. As for the Muhajirin, three banners were held by Hazrat Ali bin Abi Talib^(ra), Hazrat Zubair bin al-Awwam^(ra), and Hazrat Sa’d bin Abi Waqqas^(ra). (Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 212; Fatah-e-Makkah, Bashameel, Nafees Academy Karachi, p. 167; Dairah-e-Ma’arif Muhammad Rasulullah^(sa), Vol. 9, Bazam Iqbal, Lahore, p. 79; Sirat Encyclopaedia, Vol. 9, Dar-ul-Islam, p. 133; Fath-ul-Bari, Vol. 8, Qadeemi Kutub Khana Aram Baagh, Karachi, p. 663)

An incident is also recorded in relation to this expedition regarding the acceptance of Islam by Abu Sufyan bin Harith and Abdullah bin Abi Umaiyyah. Abu Sufyan bin Harith mentioned here is not to be confused with Abu Sufyan bin Harb.

The paternal cousin of the Holy Prophet^(sa), as well as his milk brother, Abu Sufyan bin Harith, left Mecca, along with his son, Jafar and Abdullah bin Abi Umaiyyah bin Mughirah and met the Holy Prophet^(sa) at Thaniat al-Iqab, which was situated between Mecca and Medina. Since both of them were extremely staunch enemies of the Holy Prophet^(sa), they did not have the courage to come directly before the Holy Prophet^(sa). Hazrat Umm Salamah^(ra), who was the sister of Abdullah bin Abi Umaiyyah, informed the Holy Prophet^(sa) that his paternal cousins, i.e. Abu Sufyan bin Harith and Abdullah, wished to meet him. The Holy Prophet^(sa) refused to meet them and stated that his paternal cousin had sought to humiliate him. [Abu Sufyan] was a poet and would compose poetry in order to humiliate the Holy Prophet^(sa). Moreover, the Holy Prophet^(sa) stated that Abdullah had left no stone unturned in his enmity towards him whilst in Mecca, therefore he refused to meet them. When these words of the Holy Prophet^(sa) reached Abu Sufyan bin Harith, he was overcome with emotion and said, “If Muhammad^(sa) remains displeased with me and does not permit me to meet him, then along with this child of mine (who he had brought along with him), I will head out into the desert until I eventually die from hunger and thirst.” When the Holy Prophet^(sa) heard this, he called both of them and granted them the honour of meeting him. Immediately, the Holy Prophet’s^(sa) heart softened for them. Thereafter, they both embraced Islam and continued to practice their faith in the most excellent manner.

An introduction to Abu Sufyan bin Harith is as follows. As previously mentioned, this Abu Sufyan is different. Islamic history prominently features two individuals named Abu Sufyan. The first Abu Sufyan was a leader of the Quraish of Mecca and was married to Hind, known for chewing the liver of Hazrat Hamzah^(ra). This Abu Sufyan is famously known as Abu Sufyan bin al-Harb. The other is Abu Sufyan bin Harith bin Abdul Muttalib, the paternal cousin of the Holy Prophet^(sa). Historians occasionally confuse the two due to the similarity in their names, mistakenly referring to Abu Sufyan bin Harb instead of Abu Sufyan bin Harith.

For instance, during the Battle of Hunain, when chaos briefly overtook the Muslims, it is recorded that Abu Sufyan was holding the bridle or stirrup of the Holy Prophet’s^(sa) mule, standing alongside him. Some historians mistakenly identify this person as Abu Sufyan bin Harb, but scholars generally agree that it was in fact Abu Sufyan bin Harith. He was also the milk brother of the Holy Prophet^(sa), as both had been nursed by Halima Sa’diyyah.

He loved the Holy Prophet^(sa) dearly, but when he announced his claim to prophethood, Abu Sufyan bin al-Harith became vehemently opposed and hostile. He was counted among the prominent poets of Mecca and, due to his opposition, composed derogatory poems against the Holy Prophet^(sa). Hazrat Hassan bin Thabit^(ra) often responded to his satire. Whenever poetry mentions "convey this message to Abu Sufyan," it refers to Abu Sufyan bin Harith.

According to Tarikh al-Khamis, Abu Sufyan once approached the Holy Prophet^(sa) and recited:

تَاللّٰہِ لَقَدۡ اٰثَرَکَ اللّٰہُ عَلَیۡنَا وَاِنۡ کُنَّا لَخٰطِئِیۡنَ

This is verse 92 of Surah Yusuf.

تَاللّٰہِ لَقَدۡ اٰثَرَکَ اللّٰہُ عَلَیۡنَا وَاِنۡ کُنَّا لَخٰطِئِیۡنَ

This translates to: “By Allah! Surely has Allah preferred thee above us and we have indeed been sinners.”

Upon hearing this, the Holy Prophet^(sa) replied:

 لَا تَثۡرِیۡبَ عَلَیۡکُمُ الۡیَوۡمَ ؕ یَغۡفِرُ اللّٰہُ لَکُمۡ ۫ وَہُوَ اَرۡحَمُ الرّٰحِمِیۡنَ

“No blame shall lie on you this day; may Allah forgive you! And He is the Most Merciful of those who show mercy.” [The Holy Quran, 12:93]

According to one account, Hazrat Ali^(ra) advised Abu Sufyan to present himself before the Holy Prophet^(sa), reciting this verse, seeking forgiveness. At that moment, Abu Sufyan, out of sheer embarrassment, could not lift his head as he stood before the Holy Prophet^(sa).

Nevertheless, after accepting Islam, Abu Sufyan bin Harith, who previously wrote satirical poetry against the Holy Prophet^(sa), began composing poetry filled with deep love and reverence for him. Following his conversion, he wrote a heartfelt ode praising the Holy Prophet^(sa). Abu Sufyan bin Harith was counted among those people who closely resembled the Holy Prophet^(sa) in appearance. The Holy Prophet^(sa) granted him glad tidings of paradise, and he is counted among the best of the companions due to his exemplary adherence to Islam.

Three days before his demise, Abu Sufyan dug his own grave. When his end drew near, he instructed those around him, “Do not mourn over me, as from the day I embraced Islam, I have kept myself completely free from sin.”

At the time of the Holy Prophet’s^(sa) passing, Abu Sufyan expressed his profound grief through a moving elegy. Some translated verses read:

“I am deeply restless, for the night refuses to end, and how long and dark is the night of one afflicted! Weeping has brought me some measure of relief, yet these tears are as nothing compared to the anguish that has befallen the Muslims. The evening of the Prophet’s demise, peace and blessings be upon him, was a night that magnified and deepened our grief beyond measure. It was as if the earth itself was about to overturn upon us, unable to bear the weight of this tragedy.”

He then wrote: “The passing of the Prophet, peace and blessings be upon him, the stream of revelation was brought to a close, and the Quran, which Gabriel would carry morning and evening, descends no more.”

And then whilst addressing Hazrat Fatima^(ra), he wrote:

“O Fatimah! If you shed tears upon this moment, you do no wrong; and if you withhold your weeping, that is indeed the best path. Then seek refuge in patience, for therein lies a reward from Allah, a boundless favour. And never tire of recounting the noble traits and virtues of your father, the Messenger of Allah, peace and blessings be upon him – for no matter how eloquent the words, no tribute can ever encompass the glory and excellence that were his.”

In this Arabic ode, he further states:

فَقَبْرُ أَبِيْكِ سَيِّدُ كُلِّ قَبْرٍ

وَفِيْهِ سَيِّدُ النَّاسِ الرَّسُوْلُ

“The grave of your father, O Fatima, is superior to all graves, for within lies the Noble Prophet^(sa), the leader of all mankind.”

Hazrat Abu Sufyan bin Harith^(ra) passed away in 15 AH or 20 AH, and Hazrat Umar^(ra) led his funeral prayer.

A brief introduction of Abdullah bin Abi Umayyah^(ra), who was the other person [to accept Islam] is as follows: His name was Hudhiafah – he was the son of the Holy Prophet’s^(sa) paternal aunt, Atikah, making him the Holy Prophet’s^(sa) cousin. He was the brother of the Mother of the Believers, Hazrat Umm Salamah^(ra). When the Holy Prophet^(sa) made his claim to prophethood, he became a fierce opponent and far exceeded the harshest of opponents. It is stated in the Holy Quran:

وَقَالُوۡا لَنۡ نُّؤۡمِنَ لَکَ حَتّٰی تَفۡجُرَ لَنَا مِنَ الۡاَرۡضِ یَنۡۢبُوۡعًا

“And they say, ‘We will never believe in thee until thou cause a spring to gush forth for us.” (Surah Bani Israel, V. 91)

It is said that the person who made this statement was the same Abdullah bin Abi Umayyah^(ra). However, after he accepted Islam, he fought with great devotion in the Battle of Hunain, and he was martyred in the expedition of Ta’if after being struck by an arrow. (Usdul Ghaba, Vol. 6, Vol. 3, p. 176, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 141-143; Tarikh-ul-Khamis, Vol. 2, Dar-ul-Sadir, Beirut, p. 474; Al-Isti’ab, Vol. 3, Dar-ul-Jalil, Beirut, p. 868; Sahih al-Bukhari, Kitab-ul-Maghazi Hadith 4317)

During this journey, with reference to Hazrat Abbas^(ra) joining the Muslim army, it is recorded that when the Holy Prophet^(sa) began his journey towards Mecca, Hazrat Abbas^(ra) prepared his belongings in Mecca in order to migrate to Medina. Hazrat Abbas^(ra) met the Holy Prophet^(sa) at Juhfa, which is 76 miles from Mecca. Hazrat Abbas^(ra) sent his belongings ahead to Medina and then started his journey back to Mecca alongside the Holy Prophet^(sa). (Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 213-214; Al-Rauz Al-Muatir Fi Khabr Al-Iqtar, Maktabah Lebanon, 1984, p. 156)

A brief introduction of Hazrat Abbas^(ra) bin Abdul Muttalib is as follows: Hazrat Abbas^(ra) bin Abdul Muttalib was the Holy Prophet’s^(sa) paternal uncle. He was two or three years older than the Holy Prophet^(sa). He was known by the title Abu al-Fadl due to his son, Fadl bin Abbas. After Abu Talib, he became the Siqayah, meaning he was the person responsible for arranging water for the pilgrims. Hazrat Abbas^(ra) was with the Holy Prophet^(sa) when the Ansar pledged allegiance to him at Aqabah. Hazrat Abbas^(ra) also remained steadfast alongside the Holy Prophet^(sa) during the Battle of Hunain. He passed away in 32 or 33 AH. There are various narrations regarding Hazrat Abbas’^(ra) acceptance of Islam; according to some, he accepted Islam prior to the migration, while some say that he accepted Islam before the Battle of Badr. According to others, he accepted Islam around the time of the Battle of Khaibar, and there are those who say that he accepted Islam prior to the Conquest of Mecca. According to the research of Hazrat Mirza Bashir Ahmad Sahib^(ra), up until the Second Pledge at Aqabah, Hazrat Abbas^(ra) had not accepted Islam. Whilst writing about the Second Pledge at Aqabah, he says:

“(The Holy Prophet^(sa)) took his uncle Abbas along with him, who was still an idolater, but loved the Holy Prophet^(sa).”

It is most likely that Hazrat Abbas^(ra) would have accepted Islam prior to the Battle of Badr. However, all historians agree that Hazrat Abbas^(ra) accepted Islam while in Mecca but did not make this known so that he could convey news regarding Mecca and its people to the Holy Prophet^(sa). Some narrations also state that the Holy Prophet^(sa) said to Hazrat Abbas^(ra), “it will be more beneficial for you to remain in Mecca.” (Al-Isti’ab Fi Ma’rifat-ul-Ashab, Vol. 2, pp. 810-812 & 817; Usdul Ghaba, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 163-164; Sahaba Kiram Wa Tabieen Ki Zindagion Ka Ta’aruf, Muhammad Nasir-ul-Din, p. 588; Muntakhib Sirat-e-Mustafa, Professor Dr Abdul Aziz bin Ibrahim Al-Umri, p. 393; Sirat Khatamun-Nabiyyeen, p. 228)

Hazrat Abu Bakr^(ra) saw a dream about the Conquest of Mecca which is recorded as follows: Hazrat Abu Bakr^(ra) presented his dream before the Holy Prophet^(sa), saying, “O Messenger^(sa) of Allah, I was shown a dream. I saw you in the dream; we reached near Mecca when a barking dog came towards us. When it came near us, it lay on its back, and milk began flowing from it.” Upon this, the Holy Prophet^(sa) said, “The evil of the Meccans has been removed and benefit has drawn near (this was his interpretation). They will cite their ties with you, thereby seeking your protection, and you are acquainted with some of them.” Then, the Holy Prophet^(sa) said to Hazrat Abu Bakr^(ra), “If you come across Abu Sufyan, do not kill him.” This was referring to the other Abu Sufyan [bin Harb]. (Dalail-ul-Nabuwwah, al-Bayhaqi, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 48)

In any case, the Holy Prophet’s^(sa) army continued its journey and the Holy Prophet^(sa) set up camp at Marr al-Zuhran. It is recorded that as a result of the Holy Prophet’s^(sa) excellent military wisdom and his prayers, it was a profound miracle that an army of ten thousand departed from Medina, travelled approximately four hundred kilometres and set up camp five miles outside of Mecca, yet the Meccans had not received so much as a whisper of news about it. The Holy Prophet^(sa) set up camp at Marr al-Zuhran at the time of Isha [late evening prayer], which was between Usfan and Mecca, at a distance of five miles from Mecca. Upon receiving orders from the Holy Prophet^(sa), his Companions lit ten thousand fires. He appointed Hazrat Umar^(ra) to oversee the army. (Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 213-214; Encyclopaedia Sirat-un-Nabi, Dar-ul-Islam, p. 188; Mu'jam-ul-Buldan, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 123)

Hazrat Musleh-e-Maud^(ra) writes about the Muslim army and how they reached Mecca undetected. He says, “Apart from Ahzab, never had such a large army been assembled in the history of Arabia. There were ten to twelve thousand men at Ahzab, meaning the second largest army in the history of Arabia belonged to the Muslims. Yet, such a large army departs from Medina, and no one knows about it. Then, Allah the Almighty miraculously shows that He sounds the drum which belongs to Him while destroying the drum belonging to the enemy. Hence, when the Holy Prophet^(sa) departed, he said, ‘O my God, I beseech you to deafen the ears of the Meccans and blind their spies. Let them not see us nor let them hear anything about us.’ When the Holy Prophet^(sa) departed, there were hundreds of hypocrites in Medina, yet when an army of ten thousand set out from Medina, news of it did not reach Mecca.” (Sair-e-Ruhani [7], Anwar-ul-Ulum, Vol. 24, p. 262)

Though there were seven thousand at the time, it was still a very large number and more people joined along the way. Yet the hypocrites in Medina still never found it in them to convey this news. As it has been mentioned, the Quraish or the Meccans had absolutely no knowledge about the Holy Prophet’s^(sa) departure or even about him being right outside of Mecca. They were certainly afraid of an attack from the Holy Prophet^(sa), but they never expected that the Muslims would actually be able to attack them. Yet the Meccans were certainly on alert to some degree, and they would patrol the surrounding areas at night. One night, Abu Sufyan was on patrol along with two chieftains of Mecca, Hakim bin Hizam and Budail bin Waraqah. They saw the army’s tents and fires, as though it were the fire of Arafat. They started guessing among themselves, saying that it must be the Banu Ka’b, meaning the Khuza’ah, as they had been enraged by the battle that had just taken place. Then they themselves began to say (they were guessing) that it could not be them as they did not have that many in numbers. Then they said that it must be the Banu Hawazin, but then they rejected that idea themselves. They kept on guessing until they heard the horses neighing and the sounds of the camels. This struck great fear into them. (Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 213-214; Fatah-e-Makkah, Bashameel, Nafees Academy Karachi, p. 199)

As they were having their conversation, the spies commissioned by the Holy Prophet^(sa) who were taking stock and patrolling the surrounding areas, captured them and brought them to the Holy Prophet^(sa). According to one narration, Allah the Almighty informed the Holy Prophet^(sa) in a vision about Abu Sufyan being near.

Hazrat Abu Layla narrates: “We reached Marr al-Zuhran alongside the Holy Prophet^(sa). The Holy Prophet^(sa) said: ‘Go and get Abu Sufyan, who is in Arak (which was the name of a valley near Mecca)’, and so, we went and detained him.” Ibn Uqbah has written: “Abu Sufyan, Hakim bin Hizam and Budail bin Waraqah did not know what happened. This group of companions who were sent on a reconnaissance mission went and detained him. They took hold of the reins of his camel. Abu Sufyan and his comrades asked who they were, to which they replied they were the companions of the Holy Prophet^(sa). Abu Sufyan said, “Has it ever happened that such a large army has descended upon a people and they remained completely unaware? How could such a huge force arrive without any notice?”

According to another narration, when the Holy Prophet^(sa) reached Marr al-Zuhran, Hazrat ‘Abbas^(ra) experienced a change of heart towards the people of Mecca. So, he mounted the Holy Prophet’s^(sa) white mule named Shahba and went towards the area of Arak, thinking that perhaps he might find someone to send to Mecca to inform its people of the Prophet’s^(sa) arrival and to ask them to come and seek a peace treaty from him before he entered the city by force. As he was thinking this, he heard the voices of Abu Sufyan, Hakim bin Hizam, and Budail bin Waraqah. Abu Sufyan was saying, “I have never seen a fire like this, nor an army like this before,” and Budayl was saying, “By Allah, this is the fire of the people of Khuza’ah. Their desire for battle has inflamed their passions.” Abu Sufyan responded, “By Allah, Khuza’ah are few and weak. This cannot be their fire nor their army.”

Hazrat ‘Abbas^(ra) heard their voices and recognised them, and Abu Sufyan also recognised him. Hazrat ‘Abbas^(ra) brought Abu Sufyan to the Holy Prophet^(sa), while his other two comrades departed. He took Abu Sufyan alone to the Holy Prophet^(sa) and left the other two behind. In one narration, Hazrat ‘Abbas^(ra) took the other two as well to the Holy Prophet^(sa). Both narrations have been related. (Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 214-216; Mu'jam-ul-Buldan, Translated by Dr Ghulam Gilani Barq, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 37)

Hazrat Musleh-e-Maud^(ra) has described the event in the following words:

“While the Muslim army was advancing towards Mecca, the people of Mecca, owing to the silence that had fallen upon the atmosphere, grew increasingly fearful. At last, after consultation, they persuaded Abu Sufyan to go out of the city and find out what the Muslims intended to do. After travelling a short distance from Mecca, Abu Sufyan stepped into the wilderness that was lit up by countless fires. The Holy Prophet^(sa) had ordered that every tent should have a fire lit before it, and ten thousand people with blazing fires in front of their tents in the wilderness was a scene that struck awe. Abu Sufyan asked his comrades, ‘What is this? Has an army descended from the heavens? No Arab tribe possesses such a formidable army.’ They began to name various Arab tribes, but he said, ‘No, no. None of the Arab tribes could possibly have an army as large as this.’ As he was saying this, a voice called out from the darkness, ‘O Abu Hanzalah!’ Abu Hanzalah was the appellation of Abu Sufyan. Abu Sufyan said, ‘Abbas, what are you doing here?’ Hazrat ‘Abbas^(ra) replied, ‘Behold the army of Muhammad, the Messenger^(sa) of Allah. If you do not quickly make arrangements, defeat and disgrace will certainly be decreed for you (i.e., the only way is to make peace.)’” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 337-338)

In any case, this is only part of the larger account. There are further details, which, insha-Allah, I will relate in the future. As I always say, continue focusing on prayers. May Allah the Almighty safeguard the world from the conflicts. May Allah the Almighty improve the turbulent circumstances of the world so that the conditions improve and that it does not result in further devastation.