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

Prior to the Jalsa, incidents in relation to the Conquest of Mecca were being related. I mentioned some of the fiercest opponents who later accepted Islam. There are some other individuals as well. One of them is Wahshi bin Harb. During the Battle of Uhud, this very individual martyred Hazrat Hamzah^(ra) and following the Conquest of Mecca, he fled to Ta’if. When the people of Ta’if accepted Islam, he also came and accepted Islam. (Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 225)

In Bukhari, the incident of Wahshi accepting Islam is recorded in his very own words in the following manner. He relates, “I stayed in Mecca until Islam started spreading in the city. I then went to Ta’if. People sent messengers to the Holy Prophet^(sa) and I was told that the Holy Prophet^(sa) would not confront these messengers.” He says, “I set out with them until I reached the Holy Prophet^(sa). When the Holy Prophet^(sa) saw me, he enquired if I was Wahshi. I replied in the affirmative. Upon this, he asked, ‘Did you kill Hamzah?’ I replied, ‘Whatever you have been told is correct.’ The Holy Prophet^(sa) then said, ‘Is it possible for you to hide your face from me?’” He says, “Following these words, I left the place.” In other words, the Holy Prophet^(sa) did not want him to show his face so that he would not recall the incident.

He says, “Later on, when the Holy Prophet^(sa) passed away and Musailimah Kazzab stood up in rebellion, I was determined to set out towards Musailimah in order to kill him and thus avenge the murder of Hazrat Hamzah^(ra).” He says, “I set out with the people, and he met his fate (that is, he was killed.) I saw a person standing in the crevice of a wall, and he appeared to resemble a brown camel. His hair was unkempt.” This was Musailimah Kazzab, whom he had seen standing there. He says, “I pierced him with my spear and targeted the middle of his chest until it pierced through his shoulders.” He then says, “A man from the Ansar ran towards him and struck his head with his sword.” This is the manner in which he was killed. (Sahih al-Bukhari, Kitab al-maghazi, Hadith 4072)

Another individual was Sarah, the bondwoman of Amr bin Hashim. She was a singer. Prior to the Conquest of Mecca, she came to the Holy Prophet^(sa), requested something from him and complained of her state of poverty. The Holy Prophet^(sa) said: “What has happened to your singing?” That is, you used to sing and earn money. She replied: “Since the chiefs of the idolaters have been killed in the Battle of Badr, they stopped listening to songs.” The Holy Prophet^(sa) gave her a camel load of grain. Following this, she returned to the Quraish. Ibn Khatal would dictate satirical verses about the Messenger^(sa) of Allah to her. Despite receiving this gift, she did not desist from her misconduct and would sing those satirical poems. This is the same person with whom the letter of Hazrat Hatib^(ra) was found. She accepted Islam and lived until the Khilafat of Hazrat Umar^(ra).

Similarly, there was Ibn Khatal’s bondwoman, Fartanah, who also used to sing satirical verses about the Holy Prophet^(sa). She also accepted Islam. (Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 225)

Then, regarding the acceptance of Islam by Hazrat Harith bin Hisham^(ra), it is written that he was a popular chief of Mecca and the paternal brother of Abu Jahl. Hazrat Khalid bin Walid’s^(ra) sister was his wife. At the time of the Conquest of Mecca, he and Abdullah bin Abi Rabi‘ah entered the house of Hazrat Umm Hani^(ra), as Hazrat Ali^(ra) was pursuing them to kill them. Hazrat Umm Hani^(ra) hid both of them in her home and then went to the Holy Prophet^(sa) to submit that she had granted them protection. The Holy Prophet^(sa) said to Hazrat Umm Hani^(ra), “Whoever you have granted protection to, we have granted protection to.” (Sirat Halabiyyah, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 133-134)

Harith bin Hisham narrates, “We stayed in that house for two days and then went back to our own homes. We would sit in the courtyard, and no one would confront us, but we were afraid of Hazrat Umar^(ra).” He says, “By God, I was sitting at my door wrapped in my cloak when suddenly Hazrat Umar^(ra) arrived with some Muslims. They greeted us with salam and passed by.” He narrates, “I used to feel ashamed that the Holy Prophet^(sa) would see me, because he had always seen me in the company of the idolaters. Then I remembered the Holy Prophet’s^(ra) piety, mercy, and ties of kinship. I met him while he was entering the Sacred Mosque. He met me with a cheerful expression. I greeted him with salam and recited the Kalimah Shahadah [Islamic creed]. The Holy Prophet^(sa) said, ‘All praise belongs to Allah Who has guided you. How could someone like you remain distant from Islam?’” Harith said, “By God, I have realised that one cannot remain distant from Islam.” (Sirat Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 133-134 and 146; Imta’-ul-Isma’, Vol. 1, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 389; Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 250; Usdul Ghaba, Vol. 1, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 644-645)

Similarly, there is the account of Suhail bin Amr’s acceptance of Islam. He, too, was a chief of Mecca and the same man who had come as a representative of the Quraish to conclude the Treaty of Hudaibiyah. Suhail bin Amr narrates, “When the Holy Prophet^(sa) entered Mecca and gained victory, I went into my house and shut the door. I sent my son, Hazrat Abdullah^(ra), to the Holy Prophet^(sa) so that he might request protection for me from Muhammad^(sa). I feared that I might be killed.

Hazrat Abdullah^(ra) presented himself before the Holy Prophet^(sa) and said, ‘O Messenger^(sa) of Allah, my father seeks your protection.’” Although the people of Mecca had already been granted general amnesty and safety, these were the a’immah al-kufr (leaders of disbelief) who had been such fierce opponents that they could not feel at ease and could not imagine being left in peace. In their ignorant thinking, they always feared that revenge might be taken against them. For this reason, Suhail sent his son once again to the Holy Prophet^(sa).

The Holy Prophet^(sa) said, “Very well – he is safe under the protection of Allah. Let him come out openly (meaning he could walk about freely without fear).” The Holy Prophet^(sa) then said to the Companions around him, “Whoever among you meets Suhail should not look at him with harsh eyes. A man of understanding and honour like Suhail cannot remain away from Islam for long. He has seen that the state he was in was of no benefit to him (i.e., the state of disbelief).”

Hazrat Abdullah^(ra) returned to his father and conveyed the Holy Prophet’s^(sa) message. Suhail replied, “By God, (i.e., O Muhammad^(sa)), you were gracious in your youth and you are gracious even now in this age.” Thereafter, Suhail would come and go in peace. He had even taken part in the Battle of Hunain in a state of disbelief, participating alongside the Muslims but without yet accepting Islam. On the return journey from Hunain, he accepted Islam at a place called Ji‘ranah, located about 27 kilometres from Mecca on the way to Ta’if, where there is a well. (Sirat Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 146; Imta’-ul-Isma’, Vol. 13, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 386; Furhang-e-Sirat, Zawar Academy, p. 88)

After accepting Islam, a remarkable spiritual transformation took place within him. It is recorded that among the chiefs of the Quraish who accepted Islam at the Conquest of Mecca, none surpassed Suhail in devotion to prayer and fasting or in giving charity. He was known for abundant weeping and would often cry while reciting the Quran. (Usdul Ghaba, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 586)

Hazrat Abu Bakr^(ra) relates:

“I saw during the Farewell Pilgrimage that Suhail bin Amr was standing at the place of sacrifice, bringing the sacrificial animal of the Messenger^(sa) of Allah close to him. The Messenger^(sa) of Allah slaughtered it with his own blessed hand. Then he called for the barber and had his head shaved. I saw Suhail taking the blessed hair of the Holy Prophet^(sa) and touching it to his eyes.” The hair that the Holy Prophet^(sa) had shaved fell into the hands of Suhail, and he was touching it to his eyes.

He then says, “At that moment, I remembered that this was the very same Suhail who, at the time of the Treaty of Hudaibiyah, had stopped the Holy Prophet^(sa) from writing Bismillahir Rahmanir Rahim [In the name of Allah, Most Gracious, Ever Merciful] at the start of the agreement, and who had objected to the word ‘Messenger’ being written after the name Muhammad. He had refused to begin writing the treaty until the words ‘Messenger of Allah’ were erased.”

Hazrat Abu Bakr^(ra) then says, “I praised and glorified Allah the Almighty, Who had guided Suhail to Islam, and after granting him guidance, had enabled him to progress to such heights of sincerity and loyalty.” (Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 64)

Another notable achievement of Suhail bin Amr is also recorded. It is said that Suhail was a powerful orator of the Quraish. During the Battle of Badr, while still a disbeliever, he was taken prisoner by the Muslims. He had made a mark on his lips. On that occasion, Hazrat Umar^(ra) submitted to the Messenger^(sa) of Allah:

“O Messenger^(sa) of Allah, remove the two front teeth where he has made this mark. He will never again be able to stand and give a speech against you. (Remove his teeth, for without them in his mouth, he will not be able to speak properly.)”

The Holy Prophet^(sa) replied: “O Umar, leave him. It is likely that he will one day stand at such a place that you will praise him.” Hazrat Umar^(ra) wished to have him punished, but the Holy Prophet^(sa) said: “No, do not say anything. A time will come when he will stand at a place and say something that will cause you to praise him.”

He says, “In any case, that time came when the Messenger^(sa) of Allah passed away. The people of Mecca became shaken. When the Quraish saw that the people of Mecca were turning away from Islam, and Hazrat Attab bin Asid Umawi^(ra) – who had been appointed by the Holy Prophet^(sa) as the governor over the people of Mecca – went into hiding due to the deteriorating situation, Suhail bin Amr stood and addressed the people, saying:

“‘O people of Quraish, you entered Islam last – do not be the first to abandon it. By God, this faith will spread just as the sun and moon spread from their rising to their setting.’

“Suhail then delivered a lengthy speech, which had such an impact on the hearts of the people of Mecca that they stopped. Hazrat Attab bin Asid, who had gone into hiding, was called back, and the Quraish remained steadfast upon Islam.” (Usdul Ghaba, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 585)

Regarding the acceptance of Islam by Hazrat Utbah^(ra) and Hazrat Mu’attib^(ra), Hazrat Abbas^(ra) narrates:

“When the Holy Prophet^(sa) entered Mecca on the day of its conquest, he said to me, ‘Where are your nephews, the sons of Abu Lahab – Utbah and Mu’attib? I have not seen them. Where are they?’ Hazrat Abbas^(ra) replied, ‘They are in seclusion like the rest of the idolaters.’ The Holy Prophet^(sa) said, ‘Bring them to me.’ Hazrat Abbas^(ra) mounted his ride and went to Urnah – a valley near Arafat – and brought them back. The Holy Prophet^(sa) invited them to Islam, and they both accepted it and pledged allegiance. Then, the Holy Prophet^(sa) stood up, took them by the hand, and led them to the Multazim – the part of the Ka‘bah wall between the Black Stone and the door of the Ka‘bah – a spot where clinging and supplication is Sunnah, and where prayers are especially accepted. There, he prayed for a while, and then returned. Joy was visibly radiating from his blessed face. Hazrat Abbas^(ra) said, ‘O Messenger^(sa) of Allah, may Allah keep you happy – I can see the signs of happiness on your face.’ The Holy Prophet^(sa) replied, ‘I had prayed to my Lord for the guidance of my uncle’s two sons, and He has granted me this blessing.’” (Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 250; Furhang-e-Sirat, Zawar Academy, pp. 59 and 284)

There is also the story of Safwan bin Umayyah’s acceptance of Islam. Safwan bin Umayyah was the son of Umayyah bin Khalaf, a chieftain of Mecca. During the Era of Ignorance, he was among the nobility of the Quraish and one of their most eloquent speakers. He was also a staunch enemy of Islam and among those who inflicted great suffering upon Muslims in Mecca. After the Battle of Badr, he even conspired to assassinate the Holy Prophet^(sa) and instigated his friend Umair bin Wahb to carry out this plan.

Although Safwan’s name was not on the list of those to be executed after the Conquest of Mecca, he still fled in fear, assuming he would be killed. He escaped toward Jeddah and the Red Sea. Umair bin Wahb – his close friend – had by then accepted Islam. He was the same Umair whom Safwan had once sent to Medina, saying, “If you kill Muhammad^[sa], I will take full responsibility for your family’s welfare.” However, when Umair reached Medina, the Holy Prophet^(sa) miraculously came to know of his entire plan, and upon witnessing this miracle, Umair immediately embraced Islam.

Now, at the time of the Conquest of Mecca, Umair yearned for his friend Safwan to also accept Islam and was deeply concerned for him. He approached the Holy Prophet^(sa) and submitted: “O Messenger^(sa) of Allah, Safwan is the chief of my people. He has fled out of fear of you. Kindly grant him amnesty.” The Holy Prophet^(sa) replied, “He has been granted protection.”

Umair requested, “Please give me some token by which I can show him that the protection is indeed from you.” The Holy Prophet^(sa) removed his own turban and handed it to him.

Hazrat Umair^(ra) set out and eventually caught up with Safwan, who was about to board a ship.

He said to him, “I have come from the purest of people, the one who maintains the strongest family ties. Do not destroy yourself. I bring you the Holy Prophet’s^(sa) personal guarantee of safety.” Safwan replied, “I will not return with you unless you show me some token from him that I would recognise.” Umair showed him the Holy Prophet’s^(sa) turban. Safwan then returned with Umair and presented himself before the Holy Prophet^(sa), who was in the mosque leading the Asr prayer with his Companions.

When the Holy Prophet^(sa) completed the prayer, Safwan called out loudly, “O Muhammad^(sa), Umair came to me with your cloak claiming that you had granted me protection.” The Holy Prophet^(sa) replied, “Indeed, it is true.” Safwan said, “Grant me a two-month reprieve, for I am not yet ready to accept Islam.” The Holy Prophet^(sa) responded, “You are granted four months. I hope you will accept Islam.” So Safwan remained in Mecca in a state of disbelief.

Later, when the Holy Prophet^(sa) was in Hawazin distributing the spoils of war from the Battle of Hunain and Ta’if, he noticed Safwan gazing intently at a valley filled with livestock. He was looking at it constantly. Observing Safwan gazing at this valley filled with spoils, the Holy Prophet^(sa) asked, “Does this valley full of wealth astonish you (that there is so much wealth therein)?” Safwan replied, “Yes, it does.” The Holy Prophet^(sa) said, “All of it – and whatever is in it – is yours. Take it.” Safwan took possession of all the spoils in the valley and declared, “No soul could give so generously as a prophet. I testify that there is no god but Allah, and Muhammad^(sa) is His servant and Messenger.” And right then and there, he accepted Islam.

Safwan passed away in Mecca in the year 42 AH, during the Khilafat of Hazrat Mu‘awiyah^(ra). Some say he was martyred during the unrest at the time of Hazrat Uthman’s^(ra) martyrdom. (Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 253-254; Sirat Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 135; Fatah Makkah, Muhammad Bashmeel, Nafees Academy, Karachi, pp. 321-325; Usdul Ghaba, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 24-25; Sirat Khatam-un-Nabiyyeen, p. 297; Ibn Hisham, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 449)

Many of the chieftains who accepted Islam when the Conquest of Mecca came to pass underwent a remarkable spiritual transformation in their later lives. Hazrat Musleh-e-Maud^(ra), referring to this, writes:

“Once during his Khilafat, Hazrat Umar^(ra) visited Mecca. The prominent figures of the city, hailing from prestigious families, came to meet him. They assumed that since Hazrat Umar^(ra) was familiar with their noble lineage and he himself was now a ruler, he would show them special honour and restore their former glory.

“Thus, they came to Hazrat Umar^(ra) and began conversing with him. As they were speaking with him, Hazrat Bilal^(ra) entered the gathering. Shortly afterwards, Hazrat Khabbab^(ra) arrived. One after another, the early converts – most of whom had once been slaves – began to enter. These were the same individuals who had once served these chiefs or their fathers in bondage. (In any case, as I have already mentioned, all these people who came were slaves to these chieftains.) During their time of power, the Quraish elite had inflicted unspeakable cruelties upon them.

“With the arrival of each of these former slaves – now honourable and respected – Hazrat Umar^(ra) would greet them respectfully.”

Hazrat Musleh-e-Maud^(ra) further writes, “He welcomed each of them as if they were dignitaries. Meanwhile, the chieftains of Mecca were seated ahead in the gathering. Hazrat Umar^(ra) began asking them to move back to make space for these noble early Muslims.

“Gradually, the chiefs were pushed back – so far, in fact, that they ended up sitting at the very entrance of the room. In those days, there were no large halls – only small rooms – and because they could not accommodate everyone, these chieftains were asked to move so far back that they had to sit amongst the shoes.

“When the chieftains of Mecca found themselves sitting among the shoes, and with their own eyes, they witnessed one former slave after another being brought forward while they were relegated to the back; they were deeply humiliated.”

Hazrat Musleh-e-Maud^(ra) writes, “By Allah the Almighty’s doing, it so happened that one after another, such Companions arrived who had once been slaves to the Meccan chiefs. If the chieftains were asked all at once to move back, they may not have had this realisation. However, because they were repeatedly told to move further and further back, they could not tolerate it and went outside.

“Outside, they began complaining among themselves, ‘Look at the humiliation we have endured today! Every time a former slave entered, we were made to move back – until we ended up sitting among the shoes.’

“At that point, one young man among them spoke, ‘Whose fault is this? Is it Umar’s? Or is it the fault of our forefathers? If you reflect, you’ll realise this is not Hazrat Umar’s^(ra) fault – it’s our ancestors’ fault, the consequences of which we are facing today. When God sent His Messenger^(sa), our forefathers rejected him, while these very slaves believed in him and endured every hardship with joy. Today, if we are humiliated in this sitting, it is not because of Umar, but because of our own errors.’

“Upon hearing this, the others said, ‘Fine, we accept that this is the consequence of our forefathers’ mistakes. But is there any way to remove this stain of humiliation?’

“They deliberated and decided to ask Hazrat Umar^(ra) himself because they were unable to think of anything. They returned to him and said, ‘You know full well what has happened to us today, as do we.’ Hazrat Umar^(ra) replied, ‘Forgive me, for I had no other choice. These are the very people who were honourable in the gatherings of the Holy Prophet^(sa). Perhaps, at one time, they were your slaves, but in the company of the Holy Prophet^(sa), they were revered. Thus, it is my obligation to honour them.’ They replied, 'We are aware that this is a consequence of our own mistakes. However, is there any way to remove this humiliation?’”

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

“We today cannot fully comprehend the extent of the influence of those chiefs of Mecca at that time. Hazrat Umar^(ra), however, knew their family history intimately, having been born and raised in Mecca. He knew the honour, awe, and prestige the fathers of these youngsters commanded – how no one could even lift their gaze in their presence. He was aware of the awe they possessed.

“When these chieftains said these things, memories of the past came flooding to Hazrat Umar^(ra) one after another. Tears welled up, and he was rendered speechless. He simply raised his hand and pointed northward with his finger. His gesture implied: ‘There are some battles taking place in the north, in Syria. Join those battles – perhaps you will be able to atone.’ They understood the message, rose, and departed at once to join the ongoing campaigns.

“History records that not a single one of those young nobles returned alive – they were all martyred on the battlefield. They all attained martyrdom, and thus, they erased the stain of disgrace from their family names through sacrifice.” (Tafsir-e-Kabir, Vol. 11, pp. 97-99)

It is mentioned that in the Battle of Yarmuk, these chieftains displayed commendable bravery and devotion. Hazrat Musleh-e-Maud^(ra) states:

“When the battle ended, the Muslims searched especially for Ikrimah and his comrades, only to find that 12 of them were seriously wounded, one of them being Ikrimah. A Muslim soldier went to him and found Ikrimah to be in a very dire state. He said, ‘O Ikrimah, I have a waterskin; here, drink some water.’ Ikrimah turned his face and saw that just next to him lay a wounded Hazrat Fadl^(ra), son of Hazrat Abbas^(ra). Ikrimah said to the Muslim, ‘My pride cannot bear for the people and their progenies who helped the Holy Prophet^(sa) at a time when I was still staunchly opposed to him to die of thirst while I drink water and remain alive (a newfound passion for sacrificing oneself for the sake of others had developed within him). First, give water to him (Hazrat Fadl bin Abbas^(ra)) and then if any water remains, you can bring that to me.’

“The Muslim went to Hazrat Fadl^(ra), who pointed to the wounded person next to him and said, ‘Give the water to him first. He is more deserving than I am.’ He went to the next wounded person, who pointed to the wounded person next to him, saying, ‘Give the water to him first. He is more deserving than I am.’ In the same way, every soldier he went to would send him to the next one, refusing to drink the water. When he reached the last wounded soldier, he had passed away. He went back the other way until he reached Ikrimah, but by then, they had all passed away.” (Har Ahmadi Aurat Ahmadiyyat Ki Sadaqat Ka Eik Zindah Nishan Hai, Anwar-ul-Ulum, Vol. 26, pp. 230-231)

The Holy Prophet^(sa) appointed various envoys and deployed them with the task of calling unto Allah and for the destruction of some of the major idols. This has been recorded as follows:

After the Conquest of Mecca, the Holy Prophet^(sa) sent envoys to various locations. In principle, these envoys were not for the purpose of battle or warfare. Their purpose was to spread the message calling unto Allah and to destroy idols which had been built in certain areas, which had served as a hindrance in accepting the oneness of God, as their fictitious, made-up fear had taken root in people’s hearts. This concept hindered them from accepting the One True God.

The majority of the Arabs held three idols or goddesses in high esteem, namely Lat, Manat and Uzza. The goddess Lat was in Ta’if and was honoured and revered throughout Arabia. People would take her name to swear oaths and would offer sacrifices to her. Amr bin Luhay, considered to be the founder of idol worship in Arabia, had made people think that, God forbid, Allah the Almighty would go to Lat in Ta’if during the winter and would spend the summers with Uzza. Manat was the oldest idol of the Arabs, located in ancient times by the seashore in Qudaid between Mecca and Medina. The Arabs honoured her and would offer sacrifices to her. The Aus and Khazraj tribes revered her to the extent that they would enter the state of Ihram by invoking the name of Manat. Out of reverence for her, they would not even run between Mounts Safa and Marwah. They would not shave their heads when they performed the pilgrimage and instead would stop at Manat on their way back, where they would shave their heads and stay. They would not consider their pilgrimage to be complete without doing this.

Uzza was the greatest idol of the Quraish, which was built near Nakhlah. They had created an altar for it where they would offer their sacrifices. They would name their people after her and would swear by her. Amr bin Luhay, who is considered among Arabs as the founder of idol worship, had so firmly established wrong beliefs about idols in people’s hearts that they were very afraid of the idols and greatly revered them, as I mentioned before. They thought, God forbid, that Allah the Almighty would spend different seasons with each of these idols. These concepts developed the honour of the goddess Uzza within people to such a degree that just as they brought gifts and offerings to the Ka’bah, they would bring the same to Uzza. This is the same idol whose name Abu Sufyan invoked, celebrating victory during the Battle of Uhud when he said:

 إِنَّ لَنَا الْعُزّٰى وَلَا عُزّٰى لَكُمْ

“We have Uzza and you have no Uzza.”

Thus, the Arabs revered these three idols, while Uzza was special to the Quraish, Lat was special to the Banu Thaqif, and Manat was special to the Aus and Khazraj.

According to the concept of the Arabs, these three idols were females, or goddesses. (Al-Lu’ Lu’ Al-Maknun Sirat Encyclopaedia, Vol. 9, Dar-ul-Islam, pp. 202-203 and 207; Al-Lu’ Lu’ Al-Maknun Sirat Encyclopaedia, Vol. 1, Dar-ul-Islam, p. 346; Tasavvurat-e-Arab Qabal Az Islam, Ubaidullah Qudsi, pp. 52-55; Ibn Hisham, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 77; Sahih al-Bukhari, Kitab-ul-Jihad, Hadith 3039)

Whilst mentioning these three, the Holy Quran states:

اَفَرَءَیۡتُمُ اللّٰتَ وَالۡعُزّٰی ﴿ۙ۲۰﴾وَمَنٰوۃَ الثَّالِثَۃَ الۡاُخۡرٰی ﴿۲۱﴾ اَلَکُمُ الذَّکَرُ وَلَہُ الۡاُنۡثٰی ﴿۲۲﴾ تِلۡکَ اِذًا قِسۡمَۃٌ ضِیۡزٰی ﴿۲۳﴾ اِنۡ ہِیَ اِلَّاۤ اَسۡمَآءٌ سَمَّیۡتُمُوۡہَاۤ اَنۡتُمۡ وَاٰبَآؤُکُمۡ مَّاۤ اَنۡزَلَ اللّٰہُ بِہَا مِنۡ سُلۡطٰنٍ ؕ اِنۡ یَّتَّبِعُوۡنَ اِلَّا الظَّنَّ وَمَا تَہۡوَی الۡاَنۡفُسُ ۚ وَلَقَدۡ جَآءَہُمۡ مِّنۡ رَّبِّہِمُ الۡہُدٰی ﴿ؕ۲۴﴾

“Now tell me about Lat and ‘Uzza, And Manat, the third one, another goddess! ‘What! for you the males and for Him the females!’ That indeed is an unfair division. ‘These are but names which you have named – you and your fathers – for which Allah has sent down no authority.’ They follow naught but conjecture and what their souls desire, while there has already come to them guidance from their Lord (yet they still do not understand).” (The Holy Quran, 53:20-24)

As was mentioned before, immediately after the Conquest of Mecca, the Holy Prophet^(sa) instructed that the idol houses be demolished in order to eliminate the false fear and reverence that people had developed for them. This wise decision would prove to be blessed, because with the destruction of these idols, the false fear and awe that people had for them was eliminated and people came to believe that only the concept of the One God is true as presented by the Holy Prophet^(sa).

I will present a few incidents in the future, insha-Allah, of how these idols were destroyed and how these places were demolished, the reaction to it all and whether or not there was any opposition.

After the Friday prayer, I will also lead two funeral prayers in absentia. One is of respected Chaudhary Abdul Ghafoor Sahib, son of Chaudhary Ghulam Qadir Sahib of Jamshoro, Hyderabad. He recently passed away at the age of 92.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

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

He hailed from a family of landowners. In the early 1900s, he moved from Bagodakot to Kot Ahmadiyya. Out of love for the Jamaat and Khilafat, his father sent him to Qadian in 1942 to obtain higher religious and secular education. Chaudhary Sahib studied there until the migration to Pakistan and benefited from the company of the elders and Companions. After coming to Pakistan, Chaudhary Ghafoor Sahib completed his education in Chiniot and Rabwah. Later, he obtained his mechanical engineering degree from Karachi.

He retired in 1993, after which he dedicated his life to the service of the faith. He had the opportunity to serve on a project in Uganda for two years.

He was a brave son of Ahmadiyyat. He had a big heart when it came to serving humanity. He would try to help those in financial need without any discrimination. He was at the forefront of offering financial sacrifices. He served as Qaid Ilaqa and rendered great services under Ansarullah. He served for a long time as Secretary Umur-e-Aama for Hyderabad. Hazrat Khalifatul Masih IV^(rh) appointed him as the Regional Amir of Nawab Shah and Naushahro Feroze, a responsibility which he undertook with great effort.

The deceased was a musi. He is survived by three sons and five daughters.

One of his daughters, Humairah Sahiba, says that he used to call serving humanity his bank balance and considered it a sure way to attaining the pleasure of Allah the Almighty. The needs of many Ahmadis and non-Ahmadis alike were fulfilled through him. Without discrimination, he tended to the financial needs of travellers, the sick and the destitute and would give them large sums. His passion for offering financial sacrifices for the Jamaat was prominent. When Hazrat Khalifatul Masih III^(rh) announced a financial appeal for celebrating the centenary jubilee, he hearkened immediately and sold his home in Rabwah the very next day and gave the entire amount towards this appeal.

In 1966, when Hazrat Khalifatul Masih III^(rh) visited Sindh after becoming the Khalifa, he also visited his home in Kot Ahmadiyya, Hyderabad. When the Qasr-e-Khilafat was being built in Rabwah in 1981, he was being considered to be sent by the government for a project in Africa, and this was a very good opportunity for him. When he went to Hazrat Khalifatul Masih III^(rh) in order to consult him, he instructed him not to go there and instead to oversee the laying of the roof and other things for the Qasr-e-Khilafat he was having built. Hence, the very next day, he tended to this work and stayed there. However, Allah the Almighty also rewarded him. Afterwards, when he returned upon the completion of his leave, he received the same contract from the government. He would say that this happened solely due to the blessings of Khilafat.

He had a close connection with Hazrat Khalifatul Masih III^(rh) and Hazrat Khalifatul Masih IV^(rh), who would also visit his home. Similarly, when I was in Pakistan, I also had the opportunity to visit his home and stay there as well. He was very hospitable. In fact, once I had to travel to Sindh at night, at a time when the conditions were not very good. He said that he would take me. There was a torrential downpour of rain, and the streets were flooded; however, he took me and we reached our destination at night. I told him that he should spend the night there and return in the morning and that he should not go alone. However, he insisted and got back in his car and set out to return that same night. He was very courageous and brave.

His services for those [Ahmadis] imprisoned in the cause of Allah were truly commendable. He would personally visit prisons, liaise with the authorities, and make arrangements to ensure the prisoners were provided necessary facilities. His heart was filled with an extraordinary passion for serving humanity. He was deeply considerate towards his close relatives, and his daughter says that he rendered great service to the poor and the needy.

He harboured profound love for the institution of Khilafat. He was ever-ready to respond to every call of the Khalifa of the time. The subject of Khilafat was a regular feature of his daily conversations. Even his non-Ahmadi acquaintances frequently spoke of his righteousness and acknowledged the positive and virtuous impact he had on them.

He had an extensive circle of friends and was widely recognised everywhere as a devoted Ahmadi. He maintained cordial relations with many senior government officials and prominent political families of Sindh. He would often present them with the Holy Quran published by the Jamaat and openly introduce them to the teachings of the Jamaat. Whenever possible, he would also take them to Rabwah.

May Allah the Almighty grant him forgiveness and mercy and enable his children to continue his virtuous deeds.

The second mention is of respected Muhammad Ali Sahib of Chak 275, Kartarpur, Faisalabad, who recently passed away at the age of seventy.

اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ

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

By the grace of Allah, he was a musi. He is survived by three sons and five daughters. One of his sons is a missionary serving in Lusaka, Zambia, who could not attend the funeral due to his participation in the Jalsa Salana UK here.

[His son] Tahir Ahmad Saifi Sahib, who is a missionary, states that Ahmadiyyat entered his father’s family during the early days of the Second Khilafah, when his grandfather, Musa Sahib, accepted Ahmadiyyat and joined the Jamaat.

The deceased was regular in his prayers and fasting, and regularly offered Tahajjud. He had a cheerful and kind-hearted nature, was soft-spoken, sociable, and deeply devoted to the service of humanity. He always treated others with warmth and respect and was an extremely pious and sincere individual. He possessed a profound love for Khilafat. For every matter, he would write to the Khalifah of the time requesting prayers.

He quietly yet earnestly participated in Jama’at and religious activities and would contribute financially to the best of his ability. When MTA was launched, he did not own a television set. However, as soon as MTA began broadcasting, he immediately bought one so he could listen to the voice of the Khalifa live.

His son says, “I cannot recall a single call or appeal made by the Khalifa that my father did not wholeheartedly respond to.”

He treated non-Ahmadis with kindness and compassion. While working in a factory, he helped many non-Ahmadis secure employment there. However, as is sometimes the case, a few of those individuals lacked the decency to appreciate this kindness. Influenced by others, they filed complaints against him and pressured the management to have him dismissed. He was eventually removed from his position.

Despite this injustice, he remained silent and made no commotion. Instead, he presented his matter before Allah in prayer. Sometime later, the factory owner called him back and reinstated him to the very same position. However, he continued to treat even those who had wronged him with kindness, and he continued to assist them in their work.

It is said that it was this exemplary moral conduct – rather than verbal preaching – that inspired eight individuals in the city of Faisalabad to accept Ahmadiyyat.

May Allah the Almighty grant him forgiveness and mercy and enable his children to continue his righteous deeds.