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

In the previous sermon, it was mentioned how the Holy Prophet^(sa), accompanied by his army, discreetly approached the outskirts of Mecca and established camp. He commanded that fires be lit at ten thousand locations. When Abu Sufyan and his comrades witnessed this scene, they became extremely worried. Some details of this event have already been described, and I shall present further elaboration.

Hazrat Musleh-e-Maud^(ra) relates this incident in the following manner:

“Since Hazrat Abbas^(ra) was an old acquaintance of Abu Sufyan, he urged him to join along on his riding animal to visit the Holy Prophet^(sa). Taking Abu Sufyan’s hand, he seated him upon his camel and spurred the animal forward until they reached the blessed assembly of the Holy Prophet^(sa).

“Hazrat Abbas^(ra) feared that Hazrat Umar^(ra) – who had been appointed on guard duty with him – might kill Abu Sufyan. However, the Holy Prophet^(sa) had already issued an instruction to his Companions: ‘If any of you encounter Abu Sufyan, do not kill him.’

“The entire scene had already begun to deeply transform the heart of Abu Sufyan. He reflected, ‘Just a few years ago, we compelled Muhammad^[sa] to leave Mecca with but a single companion. And now, only seven years have passed, and he returns, along with ten thousand righteous men, to rightfully conquer Mecca without perpetrating any cruelty or injustice, and the people of Mecca possess not the strength to resist him.’

“Thus, by the time Abu Sufyan reached the gathering of the Holy Prophet^(sa), he was overwhelmed – partly by the sheer gravity of his thoughts and partly by fear and awe. Observing his state, the Holy Prophet^(sa) turned to Hazrat Abbas^(ra) and said, ‘Take Abu Sufyan with you and keep him with you through the night. Bring him to me in the morning.’

“Accordingly, Abu Sufyan spent the night with Hazrat Abbas^(ra). The next morning, when he brought Abu Sufyan to the Holy Prophet^(sa), it was at the time of Fajr [prayer offered right before dawn]. The people of Mecca knew little of what it meant to stand in prayer at that early an hour.

“Abu Sufyan observed the Muslims moving about with water vessels in their hands. Some were performing ablution, while others were aligning themselves in rows for prayer. Abu Sufyan assumed that perhaps a new form of punishment was being prepared for him. Anxiously, he turned to Hazrat Abbas^(ra) and inquired, ‘What are these people doing so early in the morning?’ Hazrat Abbas^(ra) replied, ‘There is nothing to fear. These people are preparing for prayer.’

“Soon after, Abu Sufyan observed thousands of Muslims standing behind the Holy Prophet^(sa). As the Holy Prophet^(sa) bowed, everyone else also bowed; as he went into prostration, they all followed suit and prostrated. Hazrat Abbas^(ra), who was on guard duty and thus was not part of the congregation, was questioned again by Abu Sufyan, ‘What are they doing now? I observe that whatever Muhammad^[sa] does, they do the same.’ Hazrat Abbas^(ra) replied, ‘Why are you so astonished? They are offering Salat. But know this – if the Messenger of Allah^(sa) were to command them to abandon food and drink, they would forsake it without hesitation.’

“At this, Abu Sufyan remarked, ‘I have seen the courts of Chosroes and of Caesar, but never have I witnessed a people so devoted to their leader as the followers of Muhammad^[sa].’ Then Hazrat Abbas^(ra) said, ‘This may be the time for you to humbly request the Messenger^(sa) of Allah to show mercy to his people.’

“When the prayer concluded, Hazrat Abbas^(ra) brought Abu Sufyan before the Holy Prophet Muhammad^(sa). The Holy Prophet^(sa) said to him, ‘O Abu Sufyan, has the time not come for you to realise that there is none worthy of worship except Allah?’ Abu Sufyan responded, ‘May my parents be sacrificed for you! You are most forbearing, most noble, and most kind in maintaining the ties of kinship. Indeed, I have come to understand that if there had been any deity besides Allah, he would surely have aided us.’

“The Holy Prophet^(sa) then said, ‘O Abu Sufyan, has the time not come for you to recognise that I am the Messenger of Allah?’ Abu Sufyan replied, ‘May my parents be sacrificed for you! I still harbour some doubts in my heart regarding this matter.’

“Despite Abu Sufyan’s hesitation, his two comrades – who had accompanied him from Mecca to assess the strength of the Muslim army, one of whom was Hakim bin Hizam – embraced Islam. Soon thereafter, Abu Sufyan too entered the fold of Islam, though it appears that his heart fully inclined towards Islam only after the Conquest of Mecca.

“Following his acceptance of Islam, Hakim bin Hizam asked, ‘O Messenger^(sa) of Allah, is this army brought to annihilate your own people?’ The Holy Prophet^(sa) replied, ‘These people have committed injustice; they have transgressed. You broke the treaty agreed upon at Hudaibiyyah and waged an unjust war against the tribe of Khuza‘ah. You violated the sanctity of a place which Allah Himself has declared to be sacred.’

“Hakim said, ‘O Messenger of Allah^(sa), indeed, your people have done as you have stated. However, rather than attacking Mecca, would it not have been more appropriate to advance against the tribe of Hawazin?’ The Holy Prophet^(sa) responded, ‘That tribe, too, is guilty of wrongdoing. But I place my trust in Allah that He will grant the conquest of Mecca, the triumph of Islam and the victory over Hawazin – all through my hand.’

“Thereafter, Abu Sufyan inquired, ‘If the people of Mecca do not take up arms, will they be granted safety?’ The Holy Prophet^(sa) replied, ‘Yes. Whoever shuts the door of his house shall be granted peace.’

“Hazrat Abbas^(ra) then said, ‘O Messenger^(sa) of Allah, Abu Sufyan is a man of pride. He desires that some special consideration be given to his honour.’ The Holy Prophet^(sa) graciously declared, “Very well. Whoever enters the house of Abu Sufyan shall also be granted peace. Whoever takes refuge in the Holy Ka’bah shall be safe. Whoever lays down his arms shall be safe. Whoever closes the door of his house shall be safe. And whoever seeks refuge in the house of Hakim bin Hizam shall also be granted peace.’” (Dibacha Tafsirul Quran, Anwar-ul-Ulum, Vol. 20, pp. 338-340)

All of this has been detailed by Hazrat [Musleh-e-Maud^(ra)] in Dibacha Tafsirul Quran.

In relation to this, the Promised Messiah^(as) states that during the time of the Holy Prophet^(sa), Abu Sufyan was a man of weak heart and limited insight. When the Holy Prophet^(sa) achieved victory over Mecca, he said to Abu Sufyan, “Do you still not understand? Has it not yet become evident to you that this is not the handiwork of humans?” In response, Abu Sufyan said, “Now I have understood that your God is indeed True. Had there been any reality in these idols, they would have aided us in our time of need.”

Then, when he was asked by the Holy Prophet^(sa), “Do you now believe in my Prophethood?” Abu Sufyan hesitated, and while he grasped the concept of the Unity of God, he did not understand the concept of Prophethood.

The Promised Messiah^(as) further states that some people are such that they lack wisdom; the same evidence that proves Divine Unity also proves Prophethood – but Abu Sufyan continued to separate the two. He accepted the Unity of God but not the station of Prophethood.

The Promised Messiah^(as) says that all people are not of the same calibre. Some are of the highest rank, like Hazrat Abu Bakr Siddiq^(ra). Others belong to the middle rank, and some fall into the lowest category. (Taken from Malfuzat, 2022, Vol. 3, p. 414)

Ibn Uqbah narrates that as Abu Sufyan and Hakim bin Hizam were returning, Hazrat Abbas^(ra) said to the Holy Prophet^(sa), “O Messenger^(sa) of Allah, I am concerned about the sincerity of Abu Sufyan’s acceptance of Islam.” Hazrat Abbas^(ra) suggested that he be called back so that he might attain a deeper understanding of Islam and witness the armies of Allah gathered under the authority of the Holy Prophet^(sa).

According to Ibn Abi Shaybah, when Abu Sufyan was about to depart, Hazrat Abu Bakr^(ra) submitted to the Holy Prophet^(sa), “O Messenger^(sa) of Allah, if you permit, we should intercept Abu Sufyan on the way.”

Ibn Ishaq records that as Abu Sufyan began his journey back, the Holy Prophet^(sa) said to Hazrat Abbas^(ra), “Stop Abu Sufyan at the narrow pass of the valley.” Accordingly, Hazrat Abbas^(ra) halted him there. Upon this, Abu Sufyan said, “O Banu Hashim! Are you trying to deceive me?” Hazrat Abbas^(ra) replied, “Prophets do not engage in deception.” According to another narration, he said, “We are certainly not deceivers. Remain here until the morning, that you may behold the army of Allah and witness what has been prepared for the idolaters.” So Hazrat Abbas^(ra) kept Abu Sufyan in that narrow valley until dawn. (Subul al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 218)

Various tribal contingents began to pass by Abu Sufyan, one after the other. Upon seeing the first group, Abu Sufyan asked, “O Abbas, who are these people?” Hazrat Abbas^(ra) replied, “These are from the tribe of Ghifar.” Abu Sufyan remarked, “What have I to do with the Ghifar?” Then came the people of Juhaynah, and he made the same remark. Then passed the tribe of Sa‘d bin Huzaim, to which he again said, “What concern have I with them?” Next came the people of Sulaym, and once again he repeated his indifference.

However, a group then approached the likes of which Abu Sufyan had never seen before. He asked, “Who are these people?” Hazrat Abbas^(ra) replied, “These are the Ansar. Their chief is Hazrat Sa‘d bin Ubadah, and he holds the banner.” With great fervour, Hazrat Sa‘d bin Ubadah^(ra) exclaimed, “O Abu Sufyan! Today is the day of battle. Today the sanctity of the Ka‘bah shall be no more.” Hearing this, Abu Sufyan turned to Hazrat Abbas^(ra) and said, “Abbas, what a destructive day this will be. If only we had a chance to fight back.” In other words, they were not even in a position to resist.

Then came a smaller contingent than the rest. In it was the Holy Prophet^(sa), surrounded by his Companions. The flag of the Holy Prophet^(sa) was in the hands of Hazrat Zubair bin Al-Awam^(ra). (Sahih al-Bukhari, Kitab al-Maghazi, Bab Aina Rakaza al-Nabiyy^(sa) al-Rayah Yaum al-Fath, Hadith 4280)

Another narration recounts that when the Holy Prophet^(sa) passed by Abu Sufyan, he said, “O Messenger of Allah^(sa), have you commanded the destruction of your own people? Do you not hear what Sa‘d bin Ubadah is saying?” The Holy Prophet^(sa) asked, “What did he say?” Abu Sufyan responded, “He is proclaiming such and such things. I implore you in the name of Allah regarding your people. You are, above all others, the purest in righteousness, the most merciful, and the best in maintaining ties of kinship.”

The Holy Prophet^(sa) replied, “Sa‘d was not correct in what he said. Today is, in fact, a day of mercy. Today, Allah shall grant honour to the Ka‘bah and shall bestow true dignity upon the Quraish.”

Ibn Ishaq has recorded that one of the Muhajirin overheard what Sa‘d had said. According to Ibn Hisham, it was Hazrat Umar^(ra) who heard it. He submitted to the Holy Prophet^(sa), “O Messenger^(sa) of Allah, we are not yet secure. Perhaps Sa‘d may attack the Quraish.” In another narration, this concern was expressed by Hazrat Abdur Rahman bin Auf^(ra) and Hazrat Uthman^(ra).

The Holy Prophet^(sa) then sent a message to Hazrat Sa‘d^(ra) and took the flag from him, after which he gave it to his son, Hazrat Qais^(ra). (Subul al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 221-222)

Hazrat Musleh-e-Maud^(ra) also elaborates on this incident, drawing from various historical sources. He writes:

“As the army was passing before Abu Sufyan, the commander of the Ansar, Hazrat Sa‘d bin Ubadah^(ra), upon seeing him, declared: ‘Today, Allah has made it lawful for us to enter Mecca by the sword! Today, the tribe of the Quraish shall be utterly humiliated!’

“When the Holy Prophet^(sa) passed by Abu Sufyan, he cried out: ‘O Messenger of Allah^(sa)! Have you granted permission for the slaughter of your own people? Just now, the leader of the Ansar, Sa‘d, and his companions were loudly proclaiming that “today is a day of battle, that the sanctity of the Ka‘bah shall not restrain them, and that the Quraish will be disgraced.” O Messenger^(sa) of Allah, you are the most pious, the most merciful, and the most devoted to kinship of all mankind. Will you not forgive the wrongs of your people today?’

“Upon hearing Abu Sufyan’s heartfelt plea, even those Muhajirin who had once been mercilessly beaten in the streets of Mecca, who had been driven from their homes and stripped of their properties, were moved with compassion for the people of Mecca and they too said: ‘O Messenger^(sa) of Allah, the Ansar have heard of the past atrocities committed by the people of Mecca, and we do not know what they may do to them today.’

“The Holy Prophet^(sa) then said, ‘Abu Sufyan, Sa‘d has erred. Today is a day of mercy. Today, Allah shall honour the Quraish and shall exalt the Ka‘bah.’

“The Holy Prophet^(sa) then sent someone to Hazrat Sa‘d^(ra) and instructed him to hand over the flag to his son, Hazrat Qais^(ra), who would lead the Ansar as their commander.

“In this way, the Holy Prophet^(sa) not only safeguarded the sentiments of the Meccans, but also protected the sentiments of the Ansar. Moreover, the Holy Prophet^(sa) had complete trust in Qais, for he was known to be an exceedingly noble-natured young man.

“Indeed, it is recorded in history that as the time of Hazrat Qais’^(ra) demise approached, some people came to visit him during his illness and some of his acquaintances did not visit. Upon this, he asked his friends why certain individuals known to him had failed to visit him. His companions explained, ‘You are a generous man who has lent to many during their times of need. Many in the city are indebted to you, and It is likely that some people have not come to visit you for fear that you may be in need of money and you may ask them to repay their debts at this time.’

“Upon hearing this, Hazrat Qais^(ra) responded, ‘Alas, my friends have caused themselves needless worry. Make a public proclamation throughout the city: “Whoever owes Qais any sum – his debt is hereby forgiven!”’

“So many people came to visit him after this announcement that the very steps of his house collapsed.” (Dibacha Tafsirul Quran, Anwar-ul-Ulum, Vol. 20, pp. 342-343)

Ibn Abi Shaibah relates that Hazrat Abbas^(ra) said, “O Messenger^(sa) of Allah, if you permit, I would like to go to the people of Mecca and invite them to Islam, and that you may grant them security.” The Holy Prophet^(sa) granted him permission. Thus, Hazrat Abbas^(ra) mounted the Holy Prophet’s^(sa) white mule, known as Shahbaʾ, and set out towards Mecca.

Upon entering the city, he proclaimed, “O people of Mecca! Accept Islam and you shall be granted salvation. A mighty army has arrived at your doorstep, and you have no power to withstand it.” (Taken from Subul al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 223)

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

“When the Muslim army had passed by (as it was mentioned Abu Sufyan was watching it pass by) Hazrat Abbas^(ra) turned to Abu Sufyan and said, ‘Now hasten swiftly to Mecca. Inform the people that Muhammad, the Messenger^(sa) of Allah, has arrived, and that he has granted safety to its people in such and such terms.’

“Abu Sufyan, inwardly pleased that he had found a path to salvation for the people of Mecca, rode ahead. However, as he reached the city, he was met by his wife, Hind, who, from the very inception of Islam, had been among those who fuelled hatred and enmity against the Muslims. Though a disbeliever, she was in truth a bold woman.

“She moved forward, took hold of her husband’s beard, and began calling out to the people of Mecca: ‘Come forth and kill this foolish old man! Instead of urging you to fight and die for the honour of your lives and your city, he comes to declare safety.’

“Seeing her conduct, Abu Sufyan said, ‘Foolish one! This is not the time for such talk. Go and hide yourself within your home. I have just witnessed an army the like of which all of Arabia has no power to resist.’” (Dibacha Tafsirul Quran, Anwar-ul-Ulum, Vol. 20, pp. 343-344)

The incident of the Muslim army entering Mecca has also been recorded. In Sahih al-Bukhari, it is narrated by Hazrat ‘Urwah^(ra) that the Holy Prophet^(sa) instructed Hazrat Zubair^(ra) to enter Mecca from its upper part, from the direction of Qada. He was told to plant his flag at Hajun and not to leave that position until the Holy Prophet^(sa) arrived.

Hajun is a mountain in the direction of the Muhassab Valley, located about a mile and a half from the Ka‘bah.

Hazrat Khalid bin Walid^(ra) was appointed over the right flank of the army, and his division included the tribes of Aslam, Sulaim, Ghifar, Muzainah, and Juhainah. The Holy Prophet^(sa) instructed him to enter Mecca from the lower side, through Leet, and ordered him to plant his flag near the nearby houses.

The Holy Prophet^(sa) appointed Hazrat Abu Ubaidah bin Jarrah^(ra) as the commander of the infantry unit. The Holy Prophet^(sa) had strictly instructed his commanders to refrain from fighting and only to engage in battle if someone initiated fighting against them.

Ibn Ishaq has recorded that Safwan, Ikrimah, and Suhail called upon people to fight the Holy Prophet^(sa). They gathered people at Khandamah, which is a well-known mountain on the route to Mina in Mecca. People from the Quraish, Banu Bakr, and Huzail tribes joined them. They were all armed and ready for battle.

They were swearing by Allah that Muhammad^(sa) would never be able to enter Mecca by force. A man from Banu Dil (i.e., Banu Bakr) named Jamash bin Qais, upon hearing about the arrival of the Holy Prophet^(sa), began preparing his weapons. His wife asked him, “What are you preparing for?” He replied, “For Muhammad^[sa] and his companions.” The woman said, “By God, nothing can stand against Muhammad^[sa] and his companions today.” She was a wise woman.

Jamash bin Qais arrogantly and mockingly said, “I hope to present one of them to you in service (meaning he would capture a Muslim and bring him back as a slave). You need someone to serve you, so I will bring a slave for you.” The woman said, “Woe to you, don’t do this. Do not fight against Muhammad^[sa]. By God, your judgment is not correct. If only you had seen Muhammad^[sa] and his companions for yourself.”

Jamash said, “Soon you will see.” Then he went off to Khandamah with Safwan, Ikrimah, and Suhail. When Hazrat Khalid bin Walid^(ra) entered from that direction as instructed by the Holy Prophet^(sa), he encountered a group who blocked his path and raised their weapons against him, showering him with arrows, saying, “You cannot enter here by force.” Hazrat Khalid^(ra) called out to his companions, and a battle ensued between them and the idolaters.

Twenty members of Banu Bakr and three or four members from Huzail were killed. According to Ibn Ishaq, twelve or thirteen idolaters were killed. They were badly defeated and scattered in all directions. One group climbed into the mountains. Jamash bin Qais, who had arrogantly responded to his wife earlier, fled from the scene and returned home, saying to his wife, “Shut the door!”

His wife asked, “Where are your bold claims now? Just a short while ago, you were saying you’d bring back a slave!” He replied in an apologetic tone and recited some verses of poetry, the meaning of which was:

“If you had only seen the Battle of Khandamah yourself – when even Safwan fled, and so did Ikrimah. All of them were met by swords. The swords struck every wrist and every skull, and nothing could be heard except the clashing noise [of battle]. Behind us, the enemy’s roars and the rage bursting from their chests could be heard. So, please do not utter even a small word of blame with your tongue.”

It is recorded in Bukhari that two horsemen from among the cavalry of Hazrat Khalid^(ra) were martyred: Hazrat Jubaish bin ‘Ashar^(ra) and Hazrat Kurz bin Jabir Fihri^(ra). (Sahih al-Bukhari, Kitab al-Maghzai, Bab Aina Rakaza al-Nabiyy^(sa) al-Rayah Yaum al-Fath, Hadith 4280; Subul al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 227-228; Sirat Encyclopaedia, Vol. 9, Dar al-Islam; Sharh Zurqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 416; Fath al-Bari, Vol. 8, Qadimi Kutub Khana, Aram Bagh, Karachi, p. 13; Farhang-e-Sirat, Zawar Academy, pp. 100 and 116)

Regarding the announcement of amnesty for the people of Mecca, it is written that the Holy Prophet^(sa) granted protection to Abu Sufyan and to Hakim bin Hizam, and instructed:

“Go and announce in Mecca that whoever lays down their weapons shall be safe, whoever enters their own house shall be safe, whoever enters the courtyard of the Ka‘bah shall be safe, whoever enters the house of Abu Sufyan shall be safe, and whoever enters the house of Hakim bin Hizam shall also be safe.”

At a time when the people of Mecca were being granted protection, the Holy Prophet^(sa) did not forget his loyal devotees and loyal Companions. The Holy Prophet^(sa) must surely have been recalling the oppression and cruelties that had been inflicted upon them in the streets of Mecca just a few years earlier. That very Bilal^(ra), who used to be tied with ropes and dragged through these rocky streets, was now part of the victorious army. In his heart and mind, the scenes of all that persecution must have been freshly awakened. The Holy Prophet^(sa) deemed it necessary to take revenge for this – and how beautiful was the way in which he took that revenge.

Hazrat Musleh-e-Maud^(ra) explains this as follows:

“Thereafter, the Holy Prophet^(sa) said regarding Abu Ruwaihah, whom he had declared to be the brother of Bilal, the Abyssinian slave: ‘We now give our flag to Abu Ruwaihah. Whoever stands beneath the flag of Abu Ruwaihah shall not be harmed.’ And the Holy Prophet^(sa) instructed Bilal to walk alongside and proclaim: ‘Whoever comes under the banner of Abu Ruwaihah shall be granted protection.’

“What a subtle and beautiful wisdom lay in this command. The people of Mecca used to tie ropes to Bilal’s feet and drag him through the streets. The streets and plains of Mecca were not places of safety for Bilal^(ra)– rather, they were places of torment, humiliation, and ridicule. The Holy Prophet^(sa) must have considered that Bilal’s^(ra) heart would, time and again, incline towards the idea of revenge on that day. Taking retribution for this loyal companion was also important – but it had to be a form of retribution befitting the dignity of Islam.

“So, the Holy Prophet^(sa) did not exact Bilal’s^(ra) revenge by having his enemies’ heads cut off with a sword. Instead, he gave Bilal’s^(ra) brother a large flag to hold and instructed Bilal^(ra) to go and make a public announcement: ‘Whoever comes and stands under the flag of my brother will be granted peace.’

“What a glorious form of retribution this was. What a noble and beautiful form of justice this was. As Bilal^(ra) loudly proclaimed, ‘O people of Mecca! Come and stand beneath the flag of my brother – you will be granted protection,’ his own heart must have been steadily emptied of any lingering feelings of revenge. And he must have deeply felt that no retribution could be more magnificent or more beautiful than the one the Holy Prophet Muhammad^(sa) had devised for him.” (Dibacha Tafsirul Quran, Anwar-ul-Ulum, Vol. 20, pp. 340-341)

At another instance, Hazrat Musleh-e-Maud^(ra) mentions this as follows:

“The greatest part about this incident is Bilal’s^(ra) flag. The Holy Prophet^(sa) made a flag for Bilal^(ra) and said, ‘Whoever stands under Bilal’s flag (this is referring to his brother’s flag) then they will be granted protection.’ Though the Holy Prophet^(sa) was the leader, there was no flag raised for him. After him, sacrifices were rendered by Abu Bakr^(ra), yet no flag was raised for him either. The Muslim leader after him was Hazrat Umar^(ra), yet no flag was raised for Hazrat Umar^(ra). Renowned after him was Uthman^(ra), who was also the Holy Prophet’s^(sa) son-in-law, yet there was no flag raised for Uthman^(ra) either. After him was Ali^(ra), who was of the Holy Prophet’s^(sa) brethren and was his son-in-law, yet no flag was raised for Ali^(ra). Then there was Abdur Rahman bin Auf^(ra), regarding whom the Holy Prophet^(sa) said that so long as he remained alive, there would not be any disagreement in the Muslim nation; yet no flag was raised for Abdur Rahman^(ra). Then there was Abbas^(ra), who was the Holy Prophet’s^(sa) uncle. There were times when he would behave with impudence; however, the Holy Prophet^(sa) would not become upset. Yet, the Holy Prophet^(sa) did not make a flag for him. Then, all the chieftains and eminent people were also present. Khalid bin Walid^(ra) who was the son of a chieftain and himself a very renowned personality, was also present. Amr bin al-Aas^(ra) was also the son of a chieftain, and there were other sons of great chieftains, yet a flag was not made for a single one of them.

“The flag that was made, was for Bilal^(ra). Why? Why was a flag made for him? The reason was that when the Holy Ka’bah was about to be attacked, Abu Bakr^(ra) saw that those who were about to be attacked were his kinsfolk, and he himself said, ‘O Messenger^(sa) of Allah, will you slay your brethren?’ He had forgotten about the oppression and recognised them as his brethren. Umar^(ra) also used to say, ‘O Messenger^(sa) of Allah, slay these disbelievers,’ but when the Holy Prophet^(sa) forgave them, he must have thought to himself ‘it is good that our brothers have been forgiven.’ Uthman^(ra) and Ali^(ra) must also have thought, ‘Our brethren have been forgiven. So what if they inflicted hardships upon us?’ Even when the Holy Prophet^(sa) himself forgave the disbelievers, he must have thought, ‘these people include my uncles, my brothers, my sons-in-law, my relatives, and close ones. It is a good thing that I have forgiven them, for my own relatives have been spared.’

“There was only one person who did not have any relatives in Mecca, who did not have any power in Mecca, who did not have any friend in Mecca. When he was helpless, he was inflicted with cruelties the likes of which were not inflicted upon Abu Bakr^(ra), Ali^(ra), Uthman^(ra), Umar^(ra), not even the Holy Prophet^(sa). Bilal^(ra) would be made to lay bare on the burning, scorching sand. Observe, you cannot even walk barefoot in May or June (here it is not as hot in May and June, but in hotter countries you cannot even walk barefoot in the months of May and June. One cannot walk barefoot there even in the summer months). He would be made to lay bare on scorching sand, then youngsters would be given spiked shoes to wear and they would dance on his chest as they said, ‘say there are other gods besides God; say Muhammad^[sa], the Messenger of Allah is false.’ Bilal^(ra), in his Abyssinian accent, would say as they beat him, ‘I bear witness that there is no god except Allah. I bear witness that there is no god except Allah’. He would respond, saying, ‘No matter the cruelties you inflict upon me, I have witnessed that God is One. How then can I say that there are two? And having realised that Muhammad^(sa), the Messenger of Allah, is the true Prophet of God, how can I declare him to be false?’

“Upon this, they would start beating him even more. For months in the summer, this is how he would be treated. Similarly, in the winter, they would tie a rope to his feet and drag him across the rocky alleys of Mecca. His skin would become wounded. They would drag him and say, ‘Declare Muhammad^[sa] to be false. Declare that there are other gods besides God.’ Bilal^(ra) would respond, ‘I bear witness that there is no god except Allah. I bear witness that there is no god except Allah.’

“Now, as the Muslim army, ten thousand strong, approached to enter [Mecca], Bilal^(ra) must have thought, ‘Today I will take revenge for those shoes. Today I will be recompensed for those beatings.’ When the Holy Prophet^(sa) said that whoever enters Abu Sufyan’s home will be forgiven, whoever enters the Holy Ka’bah will be forgiven, whoever lays down their arms will be forgiven, whoever closes the doors to their homes will be forgiven; Bilal^(ra) must have thought to himself, ‘They are forgiving all their brothers and that is good. But what of my revenge?’ The Holy Prophet^(sa) saw that on that day, there was only one person who could have been troubled by his forgiveness, and that was Bilal^(ra), for the people he was forgiving were not Bilal’s^(ra) brothers. The pain he was made to endure was not endured by anyone else. The Holy Prophet^(sa) said, ‘I will seek revenge for him, and it will be in a way that maintains the honour of my prophethood while also bringing happiness to Bilal^(ra).’

“The Holy Prophet^(sa) said, ‘Raise Bilal’s flag and tell the Meccan chieftains who danced on Bilal’s chest with their shoes, who tied a rope to his feet and dragged him, who made him lay on scorching sand, that if they wish to save their lives and the lives of their wives and children, then stand under the flag of Bilal.’ It is my belief, that since the creation of the world, since man has been endowed with capabilities, and since man has sought vengeance for blood and has had the capacity to do so, such magnificent revenge has never been taken.

“When Bilal’s^(ra) flag was planted in the plain before the Ka’bah, when the same Arabs chieftains who used to trample him and say, ‘Will you or will you not declare that Muhammad^[sa], Messenger of Allah is false’ were now running and taking their wives and children by their hands to bring them under Bilal’s^(ra) flag in order to save their lives, how at that moment Bilal’s^(ra) heart and very being must have become sacrificed for the Holy Prophet^(sa). He must have said, ‘I did not know whether I would have been able to take revenge or not from these disbelievers. Now revenge has been taken, in that those who used to stomp on my chest with their shoes have been made to bow their heads before my shoes.’

“This revenge was even greater than Prophet Joseph’s^(as) revenge, because Joseph^(as) forgave his brothers for the sake of his father. He forgave for his father’s sake, and the forgiven were his brothers, while Muhammad^(sa), Messenger of Allah, forgave his uncles and his brothers by virtue of a slave’s shoes. How could Joseph’s^(as) forgiveness compare to this?” (Sair-e-Ruhani, Anwar-ul-Ulum, Vol. 24, pp. 270-273)

The Holy Prophet^(sa) tended to the sentiments and upheld the honour of weak person, whose childhood and youth were spent in enslavement to the chieftains of the Quraish in such a manner (as has been mentioned) the likes of which cannot be found in the entire world’s history. This will be remembered forever. This was the example of taking revenge set by our Leader and Master^(sa).

اَللّٰھُمَّ صَلِّ عَلٰی مُحَمَّدٍ وَّعَلٰی آلِ مُحَمَّدٍ وَبَارِکْ وَسَلِّمْ اِنَّکَ حَمِیْدٌ مَّجِیْدٌ

[O Allah, bless Muhammad and the people of Muhammad and grant prosperity and peace. Surely, You are the Praiseworthy, the Exalted.]

Ibn Hisham writes that on the day of the Conquest of Mecca, the slogan of the Muhajirin was

یَا بَنِیْ عَبْدِ الرَّحْمٰن

“O sons of Abdur Rahman”

The slogan of the Khazraj was:

یَا بَنِیْ عَبْدِاللّٰہ

“O sons of Abdullah”

And the slogan of Aus was:

یَا بَنِیْ عُبَیْدُ اللّٰہ

“O sons of Ubaidullah”. (Al-Sirah al-Nabawiyyah li Ibn Hisham, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 742)

When the Holy Prophet^(sa) reached the mountain pass of Adhakhir, which was the alternate name of Quzah, he entered Mecca through this route on the day of the Conquest of Mecca. When he saw the sparks from [the clanging of] swords, he said; “Did I not forbid you from fighting?” He was informed that Khalid was confronted and so he drew his sword, but the enemy attacked first. The Holy Prophet^(sa) replied: “The decision of Allah the Almighty is the best” (Al-Tabaqat al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 103; Farhang-e-Sirat, Zawar Academy, pp. 32 and 242)

In other words, Allah the Almighty wished to show the disbelievers that today you do not have the power to stop the Muslims entering Mecca. This was an unalterable decree of God Almighty, which cannot be changed. These were the initial accounts relating to entering Mecca. The remaining accounts will continue in the future, insha-Allah.

At present, I wish to mention about a deceased female member and lead her funeral prayers [in absentia] after the Jumuah prayers.

Her name was Aminah Shahnaz Sahiba, wife of respected Inamullah Sahib of Lahore, who passed away recently at the age of 57.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن

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

Ahmadiyyat entered her family through her father, respected Muhammad Din Sahib, who, in 1934, went to Qadian at the age of 15 and pledged allegiance at the hands of Hazrat Khalifatul Masih II^(ra). By the grace of Allah, the deceased was a musia. Aside from her husband, she is survived by one son and four daughters. Her son, respected Wajiullah Sahib, is a missionary who is currently serving in Senegal. Due to being in the field of service, he was unable to attend his mother’s funeral and burial.

Her son, Wajiullah sahib, who is a missionary, writes: “My mother was a very pious woman. She was regular in her prayers and fasting and reciting the Holy Quran. She always ensured proper care for children. She had a great deal of love for Khilafat-e-Ahmadiyya. Whether it was an occasion of happiness or grief, she would advise me to write to the Khalifa. She would always look after guests and serve them beyond her capacity. She had a loving relationship with even her non-Ahmadi neighbours, despite the fact that some neighbours were hostile in their opposition; however, she would always fulfil their rights as a neighbour.”

Her husband, Inamullah Sahib says: “We had an outstanding relationship. Throughout my life, she supported me fully in whatever capacity I was given the opportunity to serve the Jama’at. Owing to Jama’at work, if I had to stay out the entire day or night, she never complained. She was very hospitable. Approximately one month before her demise, she cooked food for approximately 22 guests of the Jama’at. She was ever ready to offer help to the poor. She would offer alms on behalf of her deceased family members as well. She always tried to provide the most excellent moral training for children. She served as Secretary Maal for her locality for many years and served in this capacity until her demise.”

Her elder brother states that his sister was loving and kind-hearted towards everyone. Since childhood, she was regular in offering the five daily prayers, devoted to Tahajjud [pre-dawn voluntary prayers], and possessed an ardent love for Khilafat. She recited the Holy Quran regularly. The children from the family and other children who would come to her home were also encouraged by her to observe prayer and to recite the Quran.

She maintained good relations with those outside the Jamaat as well. A non-Ahmadi neighbour said, “I had a bond with her spanning 20 years, and she treated me like a sister. With my children, she behaved like a mother. My children even used to call her ‘Ammi Ji’ [dear mother]. She always gave me the best advice in all matters.” Indeed, there are noble people even outside the Jama’at who not only maintain relations but also value them.

The Sadr Lajna of Rachna Town says, “With her passing, our Majlis has lost a most sincere and devoted member of the Jama’at. For nearly 20 years, she served as Finance Secretary and rendered this duty with great sincerity. She would actively partake in Jama‘at initiatives. Regardless of her circumstances, she never sent anyone away empty-handed. And this has been mentioned by several girls and her daughters as well. She would observe the voluntary fast every Thursday. Whenever a programme was arranged at her home, she would happily host it and would extend her hospitality.”

May Allah Almighty bestow His forgiveness and mercy on her. Her son, who, as mentioned, is a missionary and, due to being in the field of service, was unable to attend the funeral. May Allah the Almighty grant him patience and fortitude and make all her children the recipients of her prayers.