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

In the previous Friday sermon, the circumstances of entering Mecca in relation to the Conquest of Mecca were being discussed. Further details in relation to this are as follows:

Ibn Ishaq writes that when Abu Sufyan arrived [in Mecca] after seeing the armies of God Almighty pass by him, the Muslims had reached Dhi Tuwa, which is a Meccan valley half a mile from the Sacred Mosque. Upon reaching there, the Companions waited for the Holy Prophet^(sa), until eventually all the Companions had gathered there. The Holy Prophet^(sa) arrived with his green-clad battalion. Ibn Sa’d writes that the Holy Prophet^(sa) was riding on his camel, Qaswa, between Hazrat Abu Bakr^(ra) and Usaid bin Huzair^(ra).

Hazrat ‘Abdullah bin Mughaffal^(ra) relates that he saw the Holy Prophet^(sa) on the day of the Conquest of Mecca; he was riding on his camel and reciting Surah al-Fath. This is a narration from Bukhari.

Hazrat Anas^(ra) relates that when the Holy Prophet^(sa) entered Mecca, people came to see him. Out of humility, the Holy Prophet’s^(sa) head was touching the camel’s saddle (i.e., his head was touching the front part of his seat on his camel). When he entered Mecca, he was wearing a black turban. His flag and banner were black as well. According to some narrations, he also had a small white flag. He stopped at Dhi Tuwa and stood among the people. Upon seeing the victory and the multitude of Muslims, his blessed beard was touching, or almost touching, the saddle due to his humility. The Holy Prophet^(sa) said:

اللّٰھُمَّ اِنَّ الْعَیْشَ عَیْشُ الْآخِرَةِ

“O Allah! The true life is most certainly that of the hereafter.”

Another aspect of his justice, equity, humility and humbleness was that he had mounted Usamah^(ra), the son of his freed slave, Zaid bin Harithah^(ra), behind him even though the chiefs of the Quraish and the sons of the Banu Hashim were present as well. The Holy Prophet^(sa) entered Mecca on the 20^th of the blessed month of Ramadan. When he entered, the sun had somewhat risen. (Subul al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 226; Sahih al-Bukhari, Kitab al-Maghazi, Bab Aina Rakaza al-Nabiyy^(sa) al-Rayah Yaum al-Fath, Hadith 4281; Al-Tabaqat al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 103-104; Imta’ al-Asma, Vol. 8, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 384; Tarikh al-Khamis, Vol. 2, Maktabah al-Shamilah, pp. 77-84; Al-Sirah al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 122; Sunan al-Tirmidhi, Abwab al-Jihad, Bab Ma Ja’a fi al-Alwiyah, Hadith 1679; Taken from Zurqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 414)

The Promised Messiah^(as) states: “The eminence that is given to the chosen servants of God Almighty comes in the form of humility, whereas the height of Satan is mixed with arrogance. Observe, when our Holy Prophet^(sa) conquered Mecca, he lowered his head and fell into prostration in the same manner he would lower his head and fall into prostration during days of hardships; when in this very Mecca, he was opposed in every manner and caused distress. When he reflected upon the state in which he had left Mecca and the state in which he was now entering it, his heart was filled with gratitude for Allah, and he fell into prostration.” (Malfuzat, 2022, Vol. 3, Footnote, p. 260)

In relation to where the Holy Prophet^(sa) stayed on the day of the Conquest of Mecca, it is written that when he was asked where he would stay upon arriving near Mecca, the Holy Prophet^(sa) said: “Has Aqil left any property for us in Mecca?”

Aqil was the son of Hazrat Abu Talib, and he accepted Islam shortly before the Treaty of Hudaibiyah. It is said that prior to that, he had sold all of his property and possessions. Then the Holy Prophet^(sa) said, “Our stay will be at Khaif Bani Kinanah, the very place where the Quraish had sworn oaths of disbelief,” and he instructed all the Companions to gather there.

Hazrat Jabir^(ra) relates, “On that day, I was among those who were with the Holy Prophet^(sa). On the day of the Conquest of Mecca, I entered the city alongside him and observed the houses of Mecca. At one point, the Holy Prophet^(sa) stopped and praised and glorified Allah. He looked at the location of his tent and said, ‘O Jabir, this is the place where we shall stay. It is the same place where the Quraish, in a state of disbelief, had sworn oaths against us.’”

Hazrat Jabir^(ra) continues, “At that moment, I remembered something I had heard the Holy Prophet^(sa) say in Medina. He said that when we conquer Mecca, we will stay at Khaif Bani Kinanah, where the Quraish, in disbelief, had vowed not to buy or sell with the Banu Hashim, nor marry with them, nor offer them any protection. As a result, they had forced them to live in confinement in the valley of Shi’b Abi Talib.”

According to scholars, it is believed that the Holy Prophet^(sa) would have chosen to stay at that location as an expression of gratitude to Allah the Almighty – this is the view of some. According to certain narrations, it was suggested to him that he could stay in a house in Mecca other than his own. However, the Holy Prophet^(sa) refused and said, “I will not enter any other houses.”

Hazrat Abu Rafi‘^(ra) had pitched the Holy Prophet’s^(sa) tent at the location of Hajun. Among his noble wives accompanying him at the time were Hazrat Umm Salamah^(ra) and Maimunah^(ra). The Holy Prophet^(sa) would go from Hajun to the Sacred Mosque for every prayer. (Taken from Subul al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 230-231; Fath al-Bari, Vol. 8, Aram Bagh, Karachi, pp. 17-18; Usd al-Ghabah, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 61; Da’irah Ma’arif, Vol. 9, Bazm Iqbal, Lahore, pp. 99-100; Al-Lu’lu al-Maknun, Vol. 4, Dar al-Sami’i li al-Nashr wa al-Tauzi’, p. 49)

Hazrat Musleh-e-Maud^(ra), referencing historical sources, states:

“When the Holy Prophet^(sa) entered Mecca, people asked him, ‘O Messenger^(sa) of Allah, will you stay in your house?’ He replied, ‘Did ‘Aqil (who was the Holy Prophet’s^(sa) cousin) leave any house for us?’ Meaning, after his migration, his relatives had sold off all his property and belongings. Now, there was no place for him to stay in Mecca.

“The Holy Prophet^(sa) then said, ‘We will stay in Khaif Bani Kinanah’ – a plain in Mecca where the Quraish and the tribe of Kinanah had once taken oaths together, declaring that until the Banu Hashim and Banu Abd al-Muttalib tribes had handed over Muhammad^(sa) to them or forsaken him, they would not marry into, buy from, or sell to them.

“Following that covenant, the Holy Prophet^(sa), his uncle Abu Talib, and the rest of his community had taken refuge in the Valley of Abu Talib, where they endured three years of severe hardship until Allah the Almighty delivered them.

“How subtle and meaningful was the Holy Prophet’s^(sa). It was at this location that the Makkans had sworn that they would not make peace with the Holy Prophet Muhammad’s^(sa) tribe unless he was surrendered to them. Now, the same Muhammad, the Messenger^(sa) of Allah, returned and camped at that exact place, as if to say to the Makkans: ‘Here I am, at the very place where you had wished to see me. Tell me now – do you still have the power to make me your target of cruelty?

“This was the very spot where you had desired to see me weakened and captured and wished that my people would capture me and hand me over to you in this place, but now, I have returned not only with the support of my tribe but with the backing of all Arabia. My people have not handed me over to the Quraish; rather, they have handed you over to me.’

“It was the sheer power of God Almighty that this day happened to be a Monday – the same day on which the Holy Prophet^(sa) had once set out from the Cave of Thaur with only Abu Bakr^(ra) as his Companion, heading towards Medina. That was the day when he had looked back longingly from the hill of Thaur towards Mecca and said, ‘O Mecca! You are dearer to me than all other cities of the world, but your people do not allow me to live here.’” (Dibacha Tafsirul Quran, Anwar-ul-Ulum, Vol. 20, pp. 344-345; Ibid., First Edition, p. 215)

Hazrat Umm Hani bint Abi Talib narrates, “When the Holy Prophet^(sa) encamped on the upper side of Mecca, two of my husband’s relatives from the Banu Makhzum tribe came running to me. My brother Hazrat Ali^(ra) came to me and said, ‘I swear by Allah, I will kill these two.’ I closed the door of my house for both of them [after sheltering them]. Then I myself went to the Holy Prophet^(sa) in the upper part of Mecca. I found him bathing from a dish used for water, which had marks in it made from the kneading of dough. His daughter Hazrat Fatimah^(ra) was screening him using a piece of cloth. After bathing, he changed his clothes, and during mid-morning, he offered eight units of prayer.

Then the Holy Prophet^(sa) turned his attention towards me and said, ‘Greetings to you, O Umm Hani. Why have you come?’” She informed him of the situation regarding Hazrat Ali^(ra) and the two men, saying, “Hazrat Ali^(ra) wishes to kill them, and I have hidden them in my house.” The Holy Prophet^(sa) said, “Whoever you have protected, I grant them protection as well, and whoever you have granted security, I have granted them security as well. Thus, he should not kill the two of them,” meaning the Holy Prophet^(sa) said that Hazrat Ali^(ra) should not kill them.

These two men were related to Hazrat Umm Hani^(ra) through her husband, Haris bin Hisham and Abdullah bin Rabi’ah. (Al-Sirah al-Nabawiyyah li Ibn Hisham, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 743-744; Taken from Sahih al-Bukhari, Kitab al-Salah, Bab al-Salah fi al-Thaub al-Wahid Multahifun bih, Hadith, 357; Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 249-250)

A Hadith in Sahih al-Bukhari narrates that Abdur Rahman bin Abi Lailah states: “Someone stated to us that no person has ever said that they saw the Holy Prophet^(sa) offer the mid-morning [voluntary] prayers, except Hazrat Umm Hani^(ra).” In other words, only this narration of Umm Hani states that the Holy Prophet^(sa) offered the mid-morning prayer, and no one else witnessed this. Hazrat Umm Hani^(ra) states that, “The Holy Prophet^(sa) visited my house on the day of the Conquest of Mecca, bathed there and then offered eight units of prayer. I have never seen a lighter prayer than this, but he bowed and prostrated completely.” This is a narration from Bukhari. (Sahih al-Bukhari, Abwab al-Tatawwu’, Bab al-Salah al-Duha fi al Safar, Hadith 1176)

Regarding the eight units of prayer that the Holy Prophet^(sa) offered, scholars have expressed differing views as to which prayer it actually was. Some opine that it was the mid-morning or daybreak prayer. Some believe that the prayer was during mid-morning, while others say it was a prayer at daybreak. According to some, this prayer was a “prayer of victory” that was offered whenever a city or fortress was conquered, as an expression of gratitude. And following this Sunnah, the kings of Islam later on began offering these eight units of prayer. (Al-Lu’lu al-Maknun, Vol. 4, Dar al-Sami’i li al-Nashr wa al-Tauzi’, p. 52)

Another opinion is that because there were several extremely critical matters on the night of the Conquest of Mecca, which kept the Holy Prophet^(sa) extremely occupied, leaving no time to offer tahujjud [pre-dawn voluntary prayer], hence the Holy Prophet^(sa) offered later in the morning. Perhaps as a result, a matter is resolved that if Tahajjud is missed due to any reason, one can offer eight units of prayer in the morning after the sun rises.

Hazrat Musleh-e-Maud^(ra) states, “The Holy Prophet^(sa) said that if one cannot offer Tahajjud on a given day, then they should offer the mid-morning prayer. (Khutbat-e-Mahmud, Vol. 22, p. 477, Friday Sermon 19 September 1941)

It is also recorded in some narrations that the Holy Prophet^(sa) would offer the mid-morning prayer if ever he was unable to offer the Tahajjud prayer.

In a letter to Mir Abbas Ali of Ludhiana, the Promised Messiah^(as) writes: “This humble one previously wrote that you should maintain your routine habits (meaning the things that he normally does) just as you did before. One should only abstain from such actions which contain some element of associating partners with God or any innovation (one should avoid them). The Messenger^(sa) of God did not consistently offer the daybreak prayer (meaning it is not proven that he regularly offered the daybreak prayer). It is established that he offered it if he missed the Tahajjud prayer or upon returning from a journey. However, always striving in worship and prostrating at the door of the Beloved is certainly the sunnah [practice of the Holy Prophet^(sa)]. (Maktubat-e-Ahmad, Vol. 1, p. 528, Letter no. 15)

It means that one should strive to pray and worship. To remain prostrate at the threshold of Allah the Almighty is the true practice of the Holy Prophet^(sa).

The Holy Prophet Muhammad’s^(sa) entrance to the Sacred Mosque and performing circuits has also been mentioned. It is recorded that the Holy Prophet^(sa) remained inside his tent for a portion of the day, after which he called for his she-camel Qaswa to be brought over, and she was placed by the entrance of the Holy Prophet’s^(sa) tent. The Holy Prophet^(sa) left to collect his arms and put on his helmet. The Companions had gathered in a circle around the Holy Prophet^(sa) as he mounted his camel. There extended a winding line of horses feeding from Khandamah to Hajun. The Messenger^(sa) of Allah passed by it while Hazrat Abu Bakr^(ra) was with him, and the Holy Prophet^(sa) was speaking to him.

Hazrat Abdullah bin Umar^(ra) relates that on the occasion of the Conquest of Mecca, when the Prophet^(sa) entered Mecca from the side of Mount Qada, he observed that women were whipping their head scarves to keep the horses away. The Holy Prophet^(sa) smiled and turned to Abu Bakr^(ra) and said, “O Abu Bakr, what has Hassan bin Thabit^(ra) said?” He was referring to some poetic couplets that Hassan bin Thabit had composed. Hazrat Abu Bakr repeated those couplets, the translation of which is: “I might have lost my own daughter, if you had not seen such armies raising dust, armies whose oaths were fulfilled at Mount Qada. Those fast-paced horses tug eagerly at their reins while women are forced to use their own headscarves to restrain them.” This is the scene of horses he had described, and this was exactly what was happening at that time.

It is narrated by Hazrat Ibn Umar^(ra) and Hazrat Abbas^(ra) that on the day of the Conquest of Mecca, when the Holy Prophet^(sa) entered the holy city of Mecca, there were 360 idols in and around the Ka’bah which were propped up by lead. Hubal was the biggest of the idols and was located in front of the Ka’bah. Aisaaf and Na’ilah were placed where people would slaughter their sacrificial animals. The Holy Prophet^(sa) had a bow in his hand. He grabbed it by one end and every time he passed by an idol, he would stab the other end of the bow into its eye and say:

جَآءَ الۡحَقُّ وَزَہَقَ الۡبَاطِلُ ؕ اِنَّ الۡبَاطِلَ کَانَ زَہُوۡقًا

“Truth has come and falsehood has vanished away. Falsehood does indeed vanish away fast.” (The Holy Qur’an, 17:82)

The Holy Prophet^(sa) arrived at the Holy Ka’bah and saw it. He approached the Black Stone on his camel and touched it with his staff, saying, “Allah is Great.” The Muslims responded with the same words. The Muslims raised slogans of God’s greatness to such an extent that soon enough all of Mecca reverberated with the words “God is Great,” and the Holy Prophet^(sa) indicated for them to then be silent.

The idolaters of Mecca were witnessing this entire scene from the mountains as the Holy Prophet^(sa) performed circuits around the Ka’bah while Hazrat Muhammad bin Maslamah^(ra) held his camel by its nose rein. The Holy Prophet^(sa) touched the Black Stone and performed circuits of the Ka’bah. When he completed the circuits, he dismounted his camel.

Hazrat Ibn Umar^(ra) relates, “We were unable to find a place to seat the camel in the mosque, so people extended their hands, which the Holy Prophet^(sa) used to step down from the camel while it remained standing. Then the camel was taken outside. Hazrat Mu’ammar bin Abdillah^(ra) came and took the camel down to the valley.”

Another narration records that the Holy Prophet^(sa) instructed Hazrat Umar bin Khattab^(ra) on the occasion of the Conquest of Mecca when he was in Batha, to go into the Holy Ka’bah and remove every image of an idol he found, and until every image was erased, the Holy Prophet^(sa) did not enter the Ka’bah. Even images of Hazrat Abraham and Ishmael^(as) holding arrows used to cast lots were erased; there were also pictures or idols of them in the Ka’bah too. When the Holy Prophet^(sa) saw these images, he prayed, “May Allah destroy these idol-worshippers. They know very well that these two (i.e., Hazrat Abraham^(as) and Ishmael^(as)) never once drew lots.” The picture depicting them drawing arrows was based on fabricated stories, as they never did anything of the sort.

The Holy Prophet^(sa) arrived at the Maqam-e-Ibrahim while he was wearing chainmail. He offered two units of prayer and proceeded to the well of Zamzam. Hazrat Abbas bin Muttalib^(ra) or Hazrat Abu Sufyan bin Harith bin Abd al-Muttalib^(ra) brought out a pail for the Holy Prophet^(sa), which the Holy Prophet used to drink water and then perform ablution. The Companions quickly rushed to obtain some of the water which the Holy Prophet^(sa) used to perform ablution and began pouring it on their faces. The idol-worshippers who were witnessing this expressed their amazement, saying “We have never seen or even heard of such a great king.”

After the Conquest of Mecca, the Holy Prophet^(sa) ordered the idol Hubal to be demolished. The Holy Prophet^(sa) as the idol was being pulled down. At that moment, Hazrat Zubair bin Awwam^(ra) remarked to Abu Sufyan, “O Abu Sufyan, Hubal has been demolished. Do you recall the Battle of Uhud when, out of pride, you proclaimed that Hubal had bestowed favour upon you?” Abu Sufyan replied, “O son of Awwam, leave such talk, for now I realise that if there had been any other god besides the God of Muhammad^(sa), what has occurred today would never have happened.”

Afterwards, the Holy Prophet^(sa) sat in a corner of the Ka’bah, surrounded by the people. (Sunan Abu Da’ud, Kitab al-Libas, Bab al-Suwar, Hadith 4156; Bashmil, Fath Makkah, Nafis Academy, Karachi, pp. 270-271; Subul al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 227 and 234; Sahih al-Bukhari, Translated, Kitab al-Maghazi, Hadith 4288)

Hazrat Abu Hurairah^(ra) narrates that on the day of the Conquest of Mecca, while the Holy Prophet^(sa) sat, Hazrat Abu Bakr^(ra) stood vigilantly by his side, sword unsheathed, guarding him.

Hazrat Ibn Umar^(ra) relates that the Holy Prophet^(sa) entered Mecca in the year of the Conquest of Mecca riding the camel of Usamah bin Zaid^(ra). He then summoned Uthman bin Talhah and instructed him to bring the key [to the Ka’bah]. Uthman went to his mother, who initially refused to hand over the key to the Ka’bah. Uthman insisted to his mother, saying, “By Allah, you must surrender this key, or else this sword will pierce my back,” meaning that both he and his mother would face severe consequences. She, too, would face difficulty and ultimately be forced to hand it over. The narrator states that upon this, she handed over the key. Uthman brought the key to the Holy Prophet^(sa). He returned the key to Uthman, who then opened the door of the Ka’bah. (Sahih Muslim (Translated) Kitab al-Hajj, Bab Istijab Dukhul al-Ka’bah li al-Hajj, Vol. 6, p. 278, Hadith 2345)

The Holy Prophet^(sa) entered the Ka’bah accompanied by Usamah bin Zaid and Bilal bin Rabah. The key bearer of the Ka’bah, Uthman bin Talhah, was also with them. The Holy Prophet^(sa) closed the door and remained inside for a considerable time, offering two units of prayer.

Hazrat Abdullah bin Umar^(ra), who was standing just outside the door, relates that when the Holy Prophet^(sa) exited the Ka'bah, he quickly went inside and asked Hazrat Bilal^(ra), “What did the Holy Prophet^(sa) do inside?” Hazrat Bilal^(ra) replied, “The Holy Prophet^(sa) stood so that one pillar was to his left, one was to his right, and three pillars were behind him.” At the time, the Ka'bah had six pillars. The Holy Prophet^(sa) thus offered prayers between two pillars, with two pillars in front and three behind him. Another narration mentions that he positioned himself so that two pillars on his left, one on his right, and three behind him. In other words, he was positioned in a way where there were two pillars to one side, one pillar to the other side, and three behind him. Nevertheless, he offered two units of prayer inside. This narration is found in Sahih Muslim. (Sahih al-Bukhari, Kitab al-Salah, Bab al-Salah bain al-Sawari fi al-Jama’ah, Hadith 504 and 505; Sahih Muslim, [Translated] Kitab al-Hajj, Bab Istijab Dukhul al-Ka’bah li al-Hajj, Vol. 6, p. 276, Hadith 2344; Al-Lu’lu al-Maknun, Vol. 4, Dar al-Sami’i li al-Nashr wa al-Tauzi’, pp. 58-59)

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

“Upon entering Mecca, Hazrat Abu Bakr^(ra) held the stirrup of the Holy Prophet’s^(sa) camel, while conversing with him and reciting Surah al-Fath, which foretold the Conquest of Mecca. The Holy Prophet^(sa) proceeded directly toward the Ka’bah and performed seven circuits of the Ka’bah while mounted on his camel, holding a staff in his hand. As he circled the Ka’bah – originally built by Prophet Abraham^(as) and his son Ishmael^(as) for the worship of the One God, but later turned into a house of idols by their misguided descendants – he struck each of the 360 idols placed there, reciting:

جَآءَ الۡحَقُّ وَزَہَقَ الۡبَاطِلُ ؕ اِنَّ الۡبَاطِلَ کَانَ زَہُوۡقًا

[“Truth has come, and falsehood has vanished away. Falsehood does indeed vanish away fast.”]

“This verse, revealed before the migration in Surah Bani Isra’il, contained prophecies of migration and the conquest of Mecca. European scholars unanimously agree that this surah predates the migration. The relevant verses state:

وَقُلۡ رَّبِّ اَدۡخِلۡنِیۡ مُدۡخَلَ صِدۡقٍ وَّاَخۡرِجۡنِیۡ مُخۡرَجَ صِدۡقٍ وَّاجۡعَلۡ لِّیۡ مِنۡ لَّدُنۡکَ سُلۡطٰنًا نَّصِیۡرًا وَقُلۡ جَآءَ الۡحَقُّ وَزَہَقَ الۡبَاطِلُ ؕ اِنَّ الۡبَاطِلَ کَانَ زَہُوۡقًا

“‘And say, “O my Lord, make my entry a good entry (into Mecca) and then make me come forth with a good forthcoming (i.e., following the migration and after my triumph). And grant me from Thyself a helping power (and victory).” And say, “Truth has come and falsehood (or idolatry) has vanished away. Falsehood (or idolatry) does indeed vanish away fast (as was always decreed).”’ (The Holy Quran, 17:81-82)

“The exact fulfilment of this prophecy and the profound emotions it stirred in the hearts of Muslims and disbelievers alike, especially as Hazrat Abu Bakr^(ra) recited it, are beyond description. On that day, the place of Abraham was restored exclusively for the worship of the One God, and idols were destroyed forever.

“When the Holy Prophet^(sa) struck the idol named Hubal with his staff, causing it to fall from its place and shatter, Hazrat Zubair^(ra) looked at Abu Sufyan with a smile, reminding him, “Do you recall at Uhud, when Muslims stood wounded, you arrogantly proclaimed,

اُعْلُ ھُبَلْ اُعْلُ ھُبَلْ

“‘Exalted be Hubal! Exalted be Hubal!’, attributing your temporary victory over Muslims to this idol? Today, see the shattered pieces of Hubal.” Abu Sufyan replied, “Zubair, let these matters go. Today we clearly see that if there had been any god besides the God of Muhammad, the Messenger^(sa) of Allah, what we witness today would never have occurred.”

“The Holy Prophet^(sa) then commanded the images depicting Prophet Abraham^(as) and others inside the Ka’bah to be erased. In gratitude for the fulfilment of God’s promises, he offered two units of prayers inside the Ka’bah, and upon exiting, offered another two units outside. He appointed Hazrat Umar^(ra) to remove the images from within the Ka’bah. Initially, Hazrat Umar^(ra) refrained from erasing the image of Prophet Abraham^(as), thinking that Muslims also revered him as a prophet. Upon noticing this, the Holy Prophet^(sa) asked, “O Umar, what have you done? Did God not say:

مَا کَانَ اِبۡرٰہِیۡمُ یَہُوۡدِیًّا وَّلَا نَصۡرَانِیًّا وَّلٰکِنۡ کَانَ حَنِیۡفًا مُّسۡلِمًا ؕ وَمَا کَانَ مِنَ الۡمُشۡرِکِیۡنَ

“Meaning Abraham was neither a Jew nor a Christian; rather, he was a wholly obedient servant of God – one who affirmed every divine truth and upheld pure monotheism. (The Holy Qur’an, 3:68)

“Following the Holy Prophet’s^(sa) command, this image too was erased.

“Witnessing these divine signs, on that day the Muslims’ hearts overflowed with faith, and their certainty in the greatness of the Holy Prophet Muhammad^(sa) intensified. When the Holy Prophet^(sa) asked for water from the Zamzam spring – miraculously provided by Allah the Almighty for Ishmael^(as), the son of Abraham^(as) – and after drinking some, he used the remainder for ablution. Not a single drop fell to the ground, as Muslims eagerly gathered the droplets, applying them as blessings upon themselves. The idolater said, ‘We have never witnessed a ruler so profoundly loved by his people.’” (Dibacha Tafsirul Quran, Anwar-ul-Ulum, Vol 20, pp. 345-347)

The Promised Messiah^(as) says:

“Remember with all your heart that just as the Black Stone is placed in the House of Allah, so too does the chest of man house the heart.” The Promised Messiah^(as) likens the Black Stone to the heart in one’s chest. He continues, “The House of Allah passed through a time when the disbelievers had it stocked with idols. It was possible that the House of Allah should not have undergone such a period in time, but no, Allah desired for this situation to act as a similitude. The human heart is also like the Black Stone, and his chest is similar to the House of Allah. Thoughts of all that is other than Allah are the idols that find a place in this Ka’bah, as it were (meaning any thoughts that enter the heart aside from those of Allah the Almighty are like idols). The idols of Mecca, the Honoured City, were destroyed when our Noble Prophet, peace and blessings of Allah be upon him, entered it victoriously with a community of ten thousand saints. These ten thousand Companions have been referred to as angels in past scriptures, and in reality, their glory was comparable to angels. Human faculties are also in a way similar to the angels, for just as the angels are distinguished in that:

یَفۡعَلُوۡنَ مَا یُؤۡمَرُوۡنَ

[“And they do what they are commanded. (The Holy Qur’an, 16:51)]

“In the same manner, human faculties are characterised by the fact that they do as they are commanded. In the same manner, all human faculties and organs are subjected to man’s command. Therefore, in order to overthrow and dislodge the idols of all that is other than Allah, an onslaught must be waged against them as well. The host that is required for this is prepared through inner purification, and only such a one who engages in this cleansing process is granted victory. As such, it has been stated in the Holy Quran:

قَدۡ اَفۡلَحَ مَنۡ زَکّٰٮہَ

[“He indeed truly prospers who purifies it.” (The Holy Qur’an, 91:10)]

“It is recorded in a Hadith that if the heart is reformed, the entire body is set right and repaired. Indeed, how true it is that the eyes, ears, hands, feet, tongue, etc., in fact, all the limbs, actually follow the ruling of the heart. A thought arises and the concerned limb becomes ready at once to follow its command.” (Malfuzat [English], Vol 1, pp. 194-195)

The Promised Messiah^(as) gave this example to say that one should also do away with the idols in their heart, for it is only in doing so that one can become a true believer.

The Holy Prophet^(sa) also delivered a sermon at Mecca. Hazrat Ibn Abbas^(ra) narrates that on the day of the Conquest of Mecca, the Holy Prophet^(sa) said, “Now there is no migration [from Mecca to Medina], but jihad and intentions remain. When you are called upon to set out for jihad then you should set out for . Allah has determined this city of Mecca to be sacred since the day that the heavens and earth were created. It will remain sacred in the sanctity of Allah until the Day of Judgement. It was never permissible for anyone to fight in it before me, and even for me, it has been allowed only for a limited time on this day, and it will remain sacred by the sanctity conferred upon it by Allah the Almighty. Its thorns are not to be cut, its hunting animals should not be disturbed (i.e. they should not be startled), things that are dropped should not be picked up except by one who has it identified, and its grass should not be cut.” Hazrat Abbas^(ra) said, “O Messenger^(sa) of Allah, please make an exemption for idhkhir (a type of grass), as it is useful for their workers and it is required in their homes.” The Holy Prophet^(sa) said, “With the exception of idhkhir” The Holy Prophet^(sa) agreed and said that idhkhir could be cut to fulfil various needs. (Sahih al-Bukhari, Kitab al-Jizyah wa al-Mawada’ah, Bab Ithm al-Ghadir li al-Barr wa al-Fajir, Hadith 3189)

Hazrat Abu Hurairah^(ra) relates that when Allah the Almighty granted His Messenger^(sa) victory at Mecca, the Holy Prophet^(sa) stood amongst the people and after glorifying and praising Allah, he said, “Verily, Allah protected Mecca from the People of the Elephant and He granted dominion over it to His Messenger^(sa) and the believers. It was not made lawful for anyone else before me; and even for me, it was made lawful only for a portion of a day, and it will not be made lawful for anyone after me (meaning if fighting was made permissible in order to conquer Mecca then it was only for the Holy Prophet^(sa) and that too only for a certain portion of a day. It would not be permissible for anyone after him). Its game must not be frightened, nor should its thorns be cut. No one should pick up that which is dropped except that he announces it. If someone’s family member is killed, then they have two options: either they should be paid the expiation or exact just requital.” Hazrat Abbas^(ra) submitted, “Except for idhkir because we use it for our graves and in our homes.” The Holy Prophet^(sa) said, “With the exception of idhkir,” Meaning that it could be cut.

A man named Abu Shah from Yemen stood up and said, “O Messenger^(sa) of Allah, please write this for me.” The Holy Prophet^(sa) said, “Write this down for Abu Shah.” The narrator says, “I inquired of Auza’i what he meant by saying, ‘O Messenger^(sa) of Allah, please write this down for me.’ He replied, ‘What he meant was that he would like for the sermon which he had just heard the Holy Prophet^(sa) deliver to be given to him in writing.’ Hence, the Holy Prophet^(sa) had it written for him.” (Sahih al-Bukhari, Kitab al-Luqatah, Bab Kaifa Tu’arraf Luqatah Ahl Makkah, Hadith 2434)

It is mentioned in Sirat ibn Hisham that the Holy Prophet^(sa) stood at the door of the Ka’bah and said, “There is none worthy of worship except Allah; He is One and has no partner. He has fulfilled His promise and has defeated each and every group. O people, all pride, all revenge and all blood money lies beneath my two feet, but the keys to the Holy Ka’bah and the service of giving people water to drink from Zamzam will remain with those who have already been rendering this service. O people, the blood money for a person who is accidentally killed by a wooden stick or by flogging, is due in full; the amount of a hundred camels. O Quraish, God Almighty has removed from you the pride and haughtiness that used to be shown to the forefathers (such pride no longer remained). All people are progeny of Adam and Adam was created from dust.” Then, the Holy Prophet^(sa) recited the following verse:

یٰۤاَیُّہَا النَّاسُ اِنَّا خَلَقۡنٰکُمۡ مِّنۡ ذَکَرٍ وَّاُنۡثٰی وَجَعَلۡنٰکُمۡ شُعُوۡبًا وَّقَبَآئِلَ لِتَعَارَفُوۡا ؕ اِنَّ اَکۡرَمَکُمۡ عِنۡدَ اللّٰہِ اَتۡقٰکُمۡ

“O mankind, We have created you from a male and a female; and We have made you into tribes and sub-tribes that you may recognise one another. Verily, the most honourable among you, in the sight of Allah, is he who is the most righteous among you.” (The Holy Qur’an, 49:14)

Then, the Holy Prophet^(sa) said, “O Quraish, how do you think I will deal with you?” The Quraish said, “Whatever you do will be best (these were the people who had not yet become Muslims). You are an honoured brother and the son of an honoured brother.” The Holy Prophet^(sa) said, “Alright then, go, you are all free.” (Sirat Ibn Hisham, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 744)

According to another narration, he said:

أَقُوْلُ كَمَا قَالَ يُوْسُفُ: لَا تَثْرِيُبَ عَلَيْكَمُ الْيَوْمَ يَغْفِرُ اللهُ لَكُمُ وَهُوَ أَرْحَمُ الرَّاحِمِيْنَ

“I say in the words of Joseph, ‘No blame shall lie on you this day; may Allah forgive you! And He is the Most Merciful of those who show mercy.’” (Al-Sunan al-Kubra li al-Baihiqi, Vol. 9, p. 200, Hadith 18275, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 200)

Upon hearing this announcement of general amnesty, people emerged as though they had only just exited their graves and they entered the fold of Islam. Upon hearing this, they immediately began accepting Islam.

Hazrat Musleh-e-Maud^(ra) mentions the incident of the Meccans being forgiven as follows:

“When the Holy Prophet^(sa) completed what he was saying and the people of Mecca were brought before him, he said, ‘O people of Mecca, you have witnessed how the signs of God Almighty have been fulfilled word for word. Now tell me, what should be the recompense for your cruelties and mischievousness which you committed against those poor people who worship One God?’ The Makkans said, ‘We hope that you to treat us in the same way Joseph treated his brothers.’ It was God’s decree for the Makkans to utter the very same words which He had already foretold in Surah Yusuf and He foretold ten years prior to the Conquest of Mecca that the Holy Prophet^(sa) would deal with the Makkans in the same way that Joseph^(as) dealt with his brothers. When these words of the Makkans attested to the fact that the Holy Prophet^(sa) bore resemblance to the Prophet Joseph^(as); and just like Joseph^(as), Allah the Almighty granted victory to the Holy Prophet^(sa) over his brothers, he also announced:

تَا للہِ لَا تَثْرِيُبَ عَلَيْكَمُ الْيَوْمَ

“‘By God, you will not be given any sort of punishment, nor will any blame be placed on you.’” (Dibacha Tafsirul Quran, Anwar-ul-Ulum Vol. 20, pp. 347-348)

The Promised Messiah^(as) states:

“When the Holy Prophet^(sa) conquered Mecca, all of the disbelievers were rounded up and brought before him. The disbelievers themselves acknowledged that, owing to their crimes, they were worthy of the death penalty and left themselves at his mercy, and so he forgave them all. He did not even stipulate accepting Islam as a condition for their forgiveness. However, upon seeing this outstanding moral excellence, they accepted Islam of their own accord.” (Chashma-e-Ma’rifat, Ruhani Khazain, Vol. 23, p. 235)

At another instance, the Promised Messiah^(as) states:

“The perfection of the moral power of the Messenger^(sa) of Allah can only be fathomed when one casts a glance upon the condition of that era. The pain that the adversaries of the Holy Prophet^(sa) inflicted upon him and his followers, and in contrast, the manner in which the Holy Prophet^(sa) treated them in return when he had complete power and authority over them, demonstrates his lofty grandeur. What grief did Abu Jahl and his associates not give to the Holy Prophet^(sa) and his devoted followers? Poor Muslim women were tied to camels that were made to run in opposite directions and torn apart (they were split into two) for the mere crime of believing in:

لَا اِلٰہَ اِلَّا اللہُ

“[‘There is none worthy of worship except Allah’.]

“However, the Holy Prophet^(sa) bore all this with patience and tolerance, and when he gained victory over Mecca, he forgave these people and said:

لَا تَثْرِيُبَ عَلَيْكَمُ الْيَوْمَ

“[‘No blame shall lie on you this day’.]

“How outstanding a moral excellence this is, which cannot be found in any other prophet:

اللُّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى الِ مُحَتَّدِ

“[‘O Allah! Send salutations upon Muhammad^(sa) and upon the progeny of Muhammad^(sa)’].” (Malfuzat [English], Vol. 2, p. 254)

The Promised Messiah^(as) then says:

“When the Holy Prophet^(sa) entered Mecca victoriously, if he so desired, he could have slaughtered all the people who caused him grief in Mecca, but he showed mercy and proclaimed:

لَا تَثْرِيُبَ عَلَيْكَمُ الْيَوْمَ

“[‘No blame shall lie on you this day.’]

“As soon as the Holy Prophet^(sa) forgave them, they all became Muslim. Now, are such magnificent moral qualities found in any other Prophet? Not at all. Those people had caused great pain to the blessed person of the Holy Prophet^(sa) himself, and his dear ones and Companions; they had inflicted the most unforgivable torment. When the Holy Prophet^(sa) had the power and authority to punish them, he immediately forgave them. Even though it would have been perfectly in line with justice and equity to punish them, but in this moment, the Holy Prophet^(sa) demonstrated forgiveness and grace. It was factors like these which, in addition to miracles, affected the Companions. Therefore, the Holy Prophet^(sa) was true to his name, Muhammad, peace and blessings of Allah be upon him. He was praised in this world and he was praised in the heavens, so he was ‘Muhammad’ in the heavens as well. Allah the Exalted blessed the world with this name of the Holy Prophet^(sa) to serve as an example.”

The Promised Messiah^(as) continues, “Until a person develops these sorts of moral qualities within themselves, they can attain no benefit. A person cannot fully inculcate the love of Allah Almighty within themselves until they are led and guided by the moral qualities and practical example of the Noble Prophet, peace and blessings of Allah be upon him.” (Malfuzat [English], Vol. 4, pp. 158-159)

اللُّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى الِ مُحَتَّدِ

[“O Allah! Send salutations upon Muhammad^(sa) and upon the progeny of Muhammad^(sa)”].

I will narrate the remaining accounts in the future.

At present, I wish to make mention of two deceased members and lead their funeral prayers in absentia. The first is of Syeda Lubna Ahmad Sahiba, wife of the late Syed Maulood Ahmad Sahib. She passed away recently at the age of 71:

اِنَّا لِلّٰہِ وَاِنَّاۤ اِلَیۡہِ رٰجِعُوۡنَ

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

By the grace of Allah she was a Musia. Although she did not serve in the central administration, she served in Lajna Imaillah on a local and regional level. She was married to Syed Maulood Ahmad Sahib, who was the son of Sahibzadi Amatul Hakeem Begum Sahiba and Syed Daud Muzaffar Shah Sahib. Her Nikah [marriage announcement] was led by Hazrat Khalifatul Masih III^(rta). Since it contains advice and guidance, I will read out a portion of it.

Hazrat Khalifatul Masih III^(rta) stated – and this will be beneficial for marriages that are taking place in today’s era as well.

“Marital relationships are like grafts upon a tree – delicate unions that must be nurtured with great care in their early stages. In accordance with the guidance of the Holy Qur’an, this graft must be bound with the threads of saying the right word. Only then can such a relationship be truly safeguarded.

Moreover, the responsibility of preserving this sacred bond does not rest solely upon the husband and wife; it also falls upon their families, their social environment, and even their circle of friends. This is because many disruptions arise from mistrust, backbiting, impatience, or bursts of anger. To prevent such ills, saying the right word serves as a firm and enduring thread.”

He further states: “May Allah make the Nikah I am announcing today a source of great blessings for both families, for the Jama’at, and for humanity at large. May the progeny born from this union serve the faith.” And I can say – because there is also a family relation – that respected Lubna Sahiba did her best to honour and uphold these words of Hazrat Khalifatul Masih III^(rta) in regard to her relations.

Then Hazrat Khalifatul Masih III^(rta) also said, “Today, I am announcing the Nikah of Maulood Ahmad, who is the son of my younger sister, Amatul Hakeem Sahiba and Syed Daud Muzaffar Shah Sahib. And the girl is the daughter of Dr Syed Ghulam Mujtaba Sahib.”

Then he mentioned Dr Sahib, who was a life-devotee and a doctor and had served in Africa when the Nusrat Jahan Scheme was first announced and was among the early life-devotees from the medical field. Hazrat Khalifatul Masih III^(rta) mentioned, “Dr Sahib was among those early doctors who served in West Africa as life-devotee doctors. Allah the Almighty accepted his prayers, provided blessings through his treatment and he continued to serve as a highly successful surgeon in Ghana. Later, he also served in Nigeria.” (Taken from Khutbat-e-Nasir, Vol. 10, pp. 771-772, Khutbah Nikah 25 November 1977)

The son of Syeda Lubna Sahiba, Syed Saud Ahmad, is a life devotee and is currently serving as the Administrator at Fazl-e-Omar Hospital. Speaking about the life of his mother, he relates:

“When my maternal grandfather went to Asokoro, Ghana, under the Nusrat Jahan Scheme, the entire family accompanied him, including my mother, Lubna Sahiba. She was very young at the time, and this incident took place prior to her marriage. She related that due to the lack of medical supplies in those early days, sometimes they would have to cut cloth strips to use as bandages. There was no electricity, so surgeries would be conducted under torchlight. Even at that young age, she would stand by holding the torch so Dr Sahib could operate under its light.”

He further writes:

“She was a most loving and compassionate person who would forget her own hardships while serving others. She fulfilled the rights of her husband, parents, and in-laws in an exemplary manner (indeed, she truly fulfilled them). In 1986, she fell down a flight of stairs and suffered a back injury. Later, she was also diagnosed with cancer and had diabetes, but she never once expressed her pain. She endured her illness with great patience and remained active, moving about as if she were in good health.”

She would regularly teach prayers to her children and grandchildren. She especially took great care of the grandchildren who lived with her. When her eyesight weakened and she could no longer recite the Holy Quran herself, she would listen to online recitations. She was regular in attending Jama’at meetings. On one occasion, someone asked her, “You are unwell – why do you still attend these gatherings?” She replied, “How can it be that there is a meeting taking place and I do not attend it? This is the Nizam [organisational system] of the Jamaat, and I must adhere to it.” She had a deep sense of responsibility to adhere to the organisational structure of the Jama‘at.

As she was also the sister-in-law of my wife, I had the opportunity to observe that she was a simple-natured individual who could adjust to any circumstance. She maintained an excellent relationship with her in-laws and fulfilled those ties in an excellent manner.

May Allah Almighty grant her forgiveness and mercy. She is survived by a daughter and a son – the son, as mentioned earlier, is a life devotee. May Allah the Almighty enable her children to follow in the righteous footsteps of their parents.

The second funeral is of Respected Nazmun Bibi Zubair Sahiba, the wife of Muhammad Shafi Zubair Sahib of Germany. She passed away recently:

اِنَّا لِلّٰہِ وَاِنَّاۤ اِلَیۡہِ رٰجِعُوۡنَ

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

She was originally from Mauritius, and Ahmadiyyat entered her family through her grandfather, Muhammad Hanif Soodhun Sahib. She is survived by a son and a daughter. Her son, Athar Zubair Sahib, is currently serving as the Chairman of Humanity First Germany.

Athar Zubair Sahib writes:

“She was a shining example of unwavering faith and deep humility. I can say with full certainty that the way she raised me and the teachings she imparted to us reflected her strong and steadfast belief. Never once did I hear her express any complaints or grievances. During her final illness, I had the opportunity to be with her more frequently, and whenever she regained consciousness, her foremost concern was her prayers. She was most diligent in observing them. She possessed immense patience and fortitude, fully content with the decree of Allah the Almighty.”

Athar Sahib further relates:

“She would often assist others and would not speak a word to others about it. On one occasion, there was an issue between a husband and wife. When the husband asked me to find out what his wife had told her, I asked her for more details; she replied, ‘She confided in me with trust; I cannot disclose it. If she wishes to share it herself, she will. But try to reconcile them and bring about peace.’

She had a deep and heartfelt bond with Khilafat and listened to the sermons with great attentiveness.”

Her grandson writes that she would listen to each sermon two or three times, saying, “One cannot fully grasp everything the first time listening to it, and so if one does not understand it well, then there is no benefit.”

She had a firm and strong relationship with Allah the Almighty. She would experience true dreams – she had many dreams which were fulfilled. During her final days, Zubair Sahib writes, she once remarked, “Do I have cancer?” After a CT scan, it was confirmed she had bladder cancer. When asked how she knew, she said, “Allah informed me.” She explained that a deceased relative had come to her in a dream and said, “Your son may not tell you out of concern that you may worry, but I am here to tell you – you have cancer.” Thus, Allah the Almighty had informed her beforehand of her illness.

Her daughters-in-law are German, and she maintained such an exemplary relationship with them and trained them so lovingly that, despite being German, they would seek her advice on every matter and render every possible service to her.

One daughter-in-law, Susan Zubair, says, “As a mother-in-law, she was a luminous example of kindness and compassion. She was always grateful for whatever she had. She treated us like her own daughters, corrected us lovingly, and consistently prayed for us.”

Another daughter-in-law, Maria Zubair, says: “When I got married, she taught me how to cook and how to host guests. She taught all these things without pressure or criticism. She greatly supported me during my studies (this daughter-in-law later pursued the medical field) and she cared for my children, always encouraged me to remain active in Jama‘at work, fully supported me and would always encourage me.”

May Allah the Almighty grant her forgiveness and mercy and enable her children to become the recipients of her prayers.