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

The distribution of the spoils of war that were acquired following the Battle of Hunain was being discussed. Further incidents related to this have been recorded as follows:

Following the victory at Hunain, the Holy Prophet^(sa) instructed that all the spoils of war be collected at a place called Ji’ranah, and following this, he set off towards Ta’if. After approximately one month, he returned from Ta’if to Ji’ranah and upon his arrival, he did not distribute the spoils of war; rather, he waited for a few days. According to some, he waited 13 or 14 days in the hope that the Banu Hawazin would repent and return so that their family members and their horses and cattle could be returned to them. On one hand, the Holy Prophet^(sa) waited for them, and on the other, the Banu Hawazin contemplated whether their return would be beneficial or not.

At last, after waiting for such a long period, the Holy Prophet^(sa) distributed the spoils of war and the captives when he saw that they were not returning. Once he had distributed them, 14 noblemen from the Banu Hawazin came to the Holy Prophet^(sa). They had already accepted Islam, and they said that their entire tribe had accepted Islam as well. They then asked the Holy Prophet^(sa) to be merciful and said: “O Messenger^(sa) of Allah! We are noble and respectable people. The trials and tribulations that we are facing are not hidden from you. Be compassionate towards us, and Allah will be compassionate towards you.” The leader of this delegation was Abu Surad Zuhair bin Jarwal. He was an orator and poet. He appealed for mercy to the Holy Prophet^(sa) in a very charming and moving manner and said:

“O Messenger^(sa) of Allah! Your paternal aunts, your maternal aunts and your sisters are among the captives as well, who have raised and nourished you.”

Why did he mention this? Because the Holy Prophet^(sa) was suckled by the Banu Sa’d and grew up among them. Furthermore, his foster parents belonged to the Banu Sa’d, which was a branch of the Banu Hawazin. Abu Surad further said:

“If we had suckled the Ghassanid Emperor, Harith bin Abi Shimr, or the Emperor of Iraq, Nu’man bin Mundhir, and if we were facing such difficulties, they would most certainly have shown us mercy. However, you are the most merciful and generous.”

Following this, he recited a poem in praise and admiration of the Holy Prophet^(sa). The foster uncle of the Holy Prophet^(sa) was also part of this delegation, and he delivered a speech expressing similar sentiments. He also said:

“I saw you in your childhood when you were with us, and you were an excellent child. I then had the honour of seeing you when you were a young man, and even then, no one was more virtuous and pious than you. You are an embodiment of goodness and a river of generosity. We belong to your very family. Therefore, be kind towards us. Allah the Almighty will most certainly reward you for this kindness.”

The Holy Prophet^(sa) listened to their heartfelt appeals and did not reject their requests. Instead, he said:

“I waited for you for many days until I became certain that you would not come. Now you see that only very few of the captives remain with me – the rest have already been distributed. To me, the most pleasing thing is that which is most truthful. So now you may choose one of two things: the captives, whether men or women, or the spoils and belongings.”

He said they could take whichever they wished and that he had waited for them for a long time and had wished to give them both.

When the delegation of the Banu Hawazin saw the whole situation, they requested, “We wish to take back our captives – our men and our women.” The Holy Prophet^(sa) replied, “Those captives who fall into my share and that of the Banu Abd al-Muttalib are yours (meaning he would free them and return them). As for the other captives, I will consult with the rest of the Muslims, to whom I have already distributed the rest.”

At the same time, he instructed the delegation about what to do. He told them that after Zuhr [early afternoon prayer], they should stand before the people and declare that they would appeal to the Holy Prophet^(sa) as their intercessor before the Muslims and that through the Holy Prophet^(sa), they appealed to the Muslims for the release of their children and women. The Holy Prophet^(sa) further told them to make a public declaration of their acceptance of Islam and to say, “We are your brothers.” Then he would intercede on behalf of the people.

This was the generous and graceful manner of the Holy Prophet^(sa) that he personally showed how the captives could be released. He not only preserved the self-respect of ordinary Muslims, as the captives had already come into their possession, but he also upheld the honour of the Banu Hawazin as well.

After the Zuhr prayer, the members of the delegation stood up and said exactly as the Holy Prophet^(sa) had instructed them. According to the narration in Sahih al-Bukhari, the Holy Prophet^(sa) then stood and addressed the people, saying:

“Your brothers have come to you, repentant. I wish to return their captives to them. Whoever among you is ready to do so willingly may do so, and whoever wishes to receive something in return may also do so. I will repay him his due from the first spoils acquired.”

At the same time, he declared that he had already released the captives who had fallen into his own share and that of his family – the Banu Abd al-Muttalib.

The Companions – who loved the Holy Prophet^(sa) more than their own lives, their wives, their children and their parents – immediately said, “O Messenger^(sa) of Allah, we happily return our captives from the Hawazin for your pleasure.” Seeing their spirit, the Holy Prophet^(sa) was very pleased. But he thought it best to ensure that the consent of all was discerned clearly, since in the general assembly everyone was speaking at once, and it was not clear who had agreed and who had not. So he said, “Go back, and let your chiefs and leaders come to me and present the stance of their people.”

Upon this instruction, all of them happily expressed their willingness to return the captives, and their leaders conveyed this to the Holy Prophet^(sa). Thus, the Holy Prophet^(sa) bestowed this immense favour upon that enemy tribe; all their captives were returned to them without any ransom or exchange. At the same time, he also took care of the sentiments of his loyal, devoted Companions by announcing that for every captive returned, six camels would be given.

The example of Hazrat Umar’s^(ra) love and obedience to the Holy Prophet^(sa) was such that at the time of the release of the captives, he was not present. When he returned, he saw the slaves rejoicing, full of joy. On inquiring, he learned that the Holy Prophet^(sa) had freed all the captives. Upon hearing this, he felt no need for further questioning or investigation. He immediately said to his son, “O Abdullah, go and set free that bondwoman whom the Messenger^(sa) of Allah had granted to me.”

The Holy Prophet^(sa) not only freed the captives of the Banu Hawazin without any ransom or compensation, but he also gave them clothing. He emphatically instructed:

فَلَایَخْرُجُ الْحُرُّ مِنْہُمْ اِلَّاکَاسِیًا

“None of them should leave as a free person except in new clothes.”

To fulfil this command, a Companion, Busr bin Sufyan, was sent to purchase garments. He brought new cloaks, and each freed captive was given fresh clothing. (Sahih al-Bukhari, Kitab al-‘itq, Bab mun malaka min al-‘arab rafiqa, Hadith 2539-2540; Taken from Sirat al-Nabi li Ibn Hisham, Dar Al-Kotob Al-Ilmiyah, 2001, p. 130; Da’irah Ma’arif Sirat Muhammad Rasulullah^(sa), Vol. 9, Bazm Iqbal, Lahore, pp. 309-314; Bashmil, Ghazwah Hunain, Nafees Academy, p. 266)

According to narrations, three individuals refused to release their captives. Aqra‘ bin Habis said, “As far as I and the Banu Tamim are concerned, we refuse.” Uyainah bin Hisn al-Fazari said, “I and my tribe, the Banu Fazarah, refuse.” Abbas bin Mirdas said, “I and the Banu Sulaim will not release our captives.” But the Banu Sulaim immediately rejected their chief’s stance and declared, “Whatever belongs to us, we have already given to the Messenger^(sa) of Allah.”

According to other narrations, the Holy Prophet^(sa) declared: “All the captives of the Banu Hawazin are free. As for anyone who does not wish to release his captive, he will be compensated with six young camels from the treasury for each captive.” Upon this, even those who had initially refused agreed, and thus six thousand captives of the Banu Hawazin were set free.

According to some narrations, Uyainah bin Hisn al-Fazari still didn’t return his prisoner. But as a result of this disobedience, he had to face great embarrassment and was deprived of good and blessings as a result.

Thus, it is recorded that when the Messenger^(sa) of Allah was informed that everyone had returned their prisoners of war except Uyainah, the Holy Prophet^(sa) replied, “May Allah cause him to suffer the consequences of this.”

The story of this prisoner is as follows: instead of a young woman, Uyainah took as a prisoner an older lady. When people asked him why, he explained that when her family members came to procure her release, he would be able to get as much ransom as he wanted, owing to the fact that she had so many family members. So, when the instruction came to free all prisoners but he refused, this elderly woman’s son came to Uyainah and asked that he release his mother in exchange for 100 camels. Uyainah felt that her son would continue to increase the ransom offer and refused, upon which the elderly woman’s son left.

Sometime later, when Uyainah began to realise that her son was not coming back, he decided to go to him and ask whether his offer of 100 camels still stood. The elderly woman’s son replied that now he would only give 50 camels. This conversation continued until the offer was reduced to only 10 camels. Each time Uyainah sought to bargain, the lady’s son would reduce the offer, and Uyainah would agree. So, the offer continued to drop lower. Ultimately, it became so low that Uyainah said that he should just take the elderly woman back for free. At this, the woman’s son replied that the Messenger^(sa) of Allah had actually given free clothes in addition to releasing the prisoners for free, and this elderly woman was bereft of that, and so Uyainah should also provide new clothes for her. Uyainah replied that he was a poor man and did not have much to give, and had already incurred a loss due to his greed. However, the son insisted on receiving something in return.

In the end, Uyainah had to give his own cloak. Thus, not only did that man free the elderly woman, but he also obtained clothing. The man left with his mother, but not before remarking to Uyainah, “Your mind is entirely bereft of intellect and understanding, and you do not possess the wisdom to take advantage of a situation.” Even Uyainah’s own friends would mock him for this. (Subul al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, 1993, pp. 393-394; Bashmil, Ghazwah Hunain, Nafees Academy, pp. 295-297; Da’irah Ma’araif Sirat Muhammad Rasulullah^(sa), Vol. 9, Bazm Iqbal, Lahore, pp. 314-315; Ali bin Burhan Halabi, Ghazawat al-Nabi^(sa), Urdu Translation, Dar al-Ishaat, 2001, pp. 680-681)

Ultimately, his greed got him nowhere.

Regarding the chief of the Hawazin tribe, Malik bin Auf’s acceptance of Islam, it is recorded that the Holy Prophet^(sa) enquired from his tribe about their chief’s whereabouts, to which they replied that he was in Ta’if among the Banu Thaqif.

The Holy Prophet^(sa) told them to convey to their chief that if he accepted the obedience of the Messenger^(sa) of Allah, all of his family members who had been taken as prisoners of war would also be returned to him. According to some narrations, the Holy Prophet^(sa) had given special instructions regarding this chief’s family members: that they not be given as servants to anyone and that their accommodations be arranged at the house of Umm Abdillah bint Abi Umayyah in Mecca.

The tribesmen conveyed the message immediately to their chief, and he was ready to return to the Holy Prophet^(sa) right away. However, he feared that the Banu Thaqif might discover that he was going to Muhammad^(sa) and imprison him. Thus, he prepared a camel and horse, setting out in the darkness of the night from Ta’if, and presented himself before the Holy Prophet^(sa) in Ji’ranah.

The Holy Prophet^(sa) freed all of his family members and even gave him 100 camels as a gift on top of that. Witnessing the Holy Prophet’s great magnanimity and forgiving disposition, Malik became a Muslim and spent the rest of his life as a sincere and devoted believer. Later, the Holy Prophet^(sa) even appointed him as the leader of the Muslims of Hazwazin and the commander of their army. (Bashmil, Ghazwah Hunain, Nafees Academy, pp. 299-300; Al-Sirah al-Nabawiyyah li Ibn Hisham, Amr Amwal Hawazin wa Sabayaha, Dar Al-Kotob Al-Ilmiyah, Beirut, 2001, p. 797)

This was the very same Malik bin Auf who had rallied the entire Banu Thaqif, Hawazin, and other tribes with the intent of eradicating all the Muslims.

He was thirsty for the blood of the Holy Prophet^(sa), but it was the genius of the Holy Prophet’s^(sa) shining example of forbearance and forgiveness that, on his part, the Holy Prophet^(sa) was thirsty only for Malik’s guidance and salvation. And when the time came that Malik came before the Holy Prophet^(sa) as a seeker of guidance, not only did the Holy Prophet^(sa) forgive him for all that he had done in the past, but he also gave him a significant financial sum at the time, of 100 camels.

Among the prisoners of war from this battle was a woman called Shaimah. This was her title, and her real name was Hudhafah. When she was captured, she addressed her captors, saying, “I am the foster sister of your prophet, Muhammad^(sa).” However, the Companions did not accept this.

A group of Ansar escorted her to the Holy Prophet^(sa). She said, “O Muhammad^(sa), I am your foster sister.” The Holy Prophet^(sa) asked, “Do you have anything that proves your claim?” She showed him a bitemark and said, “You had bitten me in your childhood when I was holding you in my lap (perhaps the Holy Prophet^(sa) remembered this incident). At the time, we used to graze the goats. Your foster father is my biological father, and your foster mother is my biological mother. O Messenger^(sa) of Allah, remember the time when I used to milk the goats for you.”

The Holy Prophet^(sa) recognised these signs and stood up. He spread out his cloak for her and asked her to sit upon it, welcoming her. His eyes began to flow with tears as he asked about the well-being of his foster parents. She informed him that they had passed away. The Holy Prophet^(sa) said, “If you think it best, you may stay with us. You will receive honour, respect, and love. If you wish to go back to your people, I will treat you as kin and you may return.” She replied, “I wish to return to my people.” Nonetheless, she accepted Islam. The Holy Prophet^(sa) granted her three slaves and one bondswoman, and he instructed that two camels also be given to her. Since he was in Hunain at the time, he said to her, “Go to Ji’ranah and stay with your people. I am going toward Ta’if.” Thus, she went to Ji’ranah. The Holy Prophet^(sa) met her in Ji’ranah and granted her goats and sheep.

According to one narration, the Holy Prophet^(sa) said to her: “Whatever you ask shall be granted, and whatever intercession you make shall be accepted.” She interceded on behalf of a man of Banu Sa‘d named Bajad, who had killed a Muslim and burnt him, then fled, yet the Companions had captured him. When Shaimah requested his pardon, the Holy Prophet^(sa) forgave him. (Bashmil, Ghazwah Hunain, Nafees Academy, pp. 389-390; Subul al-Huda wa al-Rashad fi Sirah Khair al-Ibad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, 1993, p. 333; Da’irah Ma’araif Sirat Muhammad Rasulullah^(sa), Vol. 9, Bazm Iqbal, Lahore, pp. 318-319)

Though there are no details to the effect, later, the Holy Prophet^(sa) would certainly have offered his blood money.

Later, as recorded in Abu Dawud, it is also mentioned that at Ji‘ranah, the Holy Prophet’s^(sa) foster mother came to meet him. However, scholars note that this narration is not authentic, and in fact, he did not meet his foster mother. It is possible that this meeting occurred on a different occasion, or that the narrator erred, for according to the prevalent and sounder reports, the Holy Prophet’s^(sa) foster mother had already passed away before the Battle of Hunain. (Bashmil, Ghazwah Hunain, Nafees Academy, p. 289; Sunan Abi Dawud, Kitab al-adab, Bab fi birri l-walidayn, Hadith 5144; Taken from Sirat Ibn Kathir, Vol. 3, Dar al-Ma’rifah, Beirut, Lebanon, 1976, p. 690; Fath al-Wadood, Vol. 7, Ja’izah Dubayy al-Duwaliyyah li al-Qur’an al-Karim, p. 410)

When the Holy Prophet^(sa) migrated from Mecca to Medina, the people of Mecca had announced that whoever captured him alive or dead would receive a reward of one hundred camels. This event is well-known and has been narrated many times. Upon hearing this, Suraqah bin Malik pursued the Holy Prophet^(sa) until he caught up with him. However, Allah the Almighty miraculously protected the Holy Prophet^(sa), rendering Suraqah powerless. On that occasion, the Holy Prophet^(sa) told him: “Suraqah, how will you feel when the bangles of Chosroes are upon your hands?” At that time, Suraqah also requested a written guarantee of safety, which the Holy Prophet^(sa) granted.

It was this very Suraqah, holding the very same document of protection, who later appeared at Ji‘ranah and accepted Islam. (Taken from Da’irah Ma’araif Sirat Muhammad Rasulullah^(sa), Vol. 9, Bazm Iqbal, Lahore, pp. 306-307)

It was also on this occasion that Hazrat Umar^(ra) mentioned a vow he had made. He submitted: “O Messenger^(sa) of Allah, during the days of ignorance, I vowed that one day I would perform I’tikaf [a period of devoted, secluded worship] in the Sacred Mosque. What is your command?” The Holy Prophet^(sa) replied: “Go and fulfil your vow.” Hazrat Umar^(ra) accordingly went and fulfilled it. (Sahih al-Bukhari, Kitab al-i‘tikaf, Bab mun lum yara ‘alaihi sawman idha i‘takafa, Hadith 2042; Fath al-Bari, Kitab al-maghazi, Vol. 8, Qadimi Kitab Khana, p. 43)

While the Holy Prophet^(sa) was still at Ji‘ranah, one night he set out towards Mecca with the intention of performing Umrah. According to narrations, he departed by night, performed Umrah, and returned the same night. To the people, it seemed as though the Holy Prophet^(sa) had not even gone anywhere, as he had been absent only for a short while. (Imam Halabi, Ghazawat al-Nabi^(sa), Urdu Translation, Dar al-Isha’at, 2001, p. 683; Umdah al-Qari, Kitab al-Hajj, Vol. 9, Dar Ahya al-Turath, 2003, p. 301; Da’irah Ma’araif Sirat Muhammad Rasulullah^(sa), Vol. 9, Bazm Iqbal, Lahore, p. 375)

As for the Holy Prophet’s^(sa) return to Medina, it is recorded that with twelve days remaining of Dhu al-Qa‘dah, on a Thursday, he began the journey back. Before departing, the Holy Prophet^(sa) appointed Hazrat Attab bin Asid^(ra) as governor of Mecca and left Hazrat Mu‘adh bin Jabal^(ra) and Hazrat Abu Musa Ash‘ari^(ra) behind to teach the Quran and religion to the people. The Holy Prophet^(sa) also kept some animals with him in order to distribute them to those he encountered along the way. Departing from the valley of Ji‘ranah, he passed through Sarf and then Marr al-Zahran, and after nine days of travel, he reached Medina, with three nights still remaining of Dhu al-Qa‘dah.

All these campaigns – the Conquest of Mecca, the victory against the Hawazin [Battle of Hunain], and the expedition against the people of Ta’if – spanned a period of two months and sixteen days. (Subul al-Huda wa al-Rashad fir Sirah Khair al-Ibad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, 1993, pp. 406-407; Bashmil, Ghazwah Hunain, Nafees Academy, pp. 306-307)

Orientalists have levelled criticisms against the events of the Conquest of Mecca, the Battle of Hunain, and Ta’if. In truth, they found no substantial ground for objection but still sought to raise doubts with two objections, which I will mention. The modern orientalist William Montgomery Watt writes (the translation of which is presented): “The booty had been left at al-Ji’ranah, not far from Hunayn, under the charge of Mas'ud b. Amr al Ghifari. The prisoners were also there, except that a few of the women had been given to the leading Companions.” (W Montgomery Watt, Muhammad at Madina, Chapter: The Battle of Hunayn, The Consolidation of Victory, Oxford University Press Karachi 2006, p. 73)

Similarly, Sir William Muir writes:

“Among the captives were three beautiful women, who were brought to Mohammad^[sa]. One was presented by him to All, another to Othman, and the third to Omar. Omar transferred the one allotted to him to his son Abdallah, who returned her as she was, with the rest of the prisoners. Whether the other two were restored likewise is not stated, but (he says) be this as it may, it throws a curious light on the domestic history of Mohammad^[sa] that he should have presented such gifts as slave girls to the father of one of his wives and the husbands of two of his own daughters.” (The Life of Mahomet, Chapter The Hawazinite Prisoners Released, Mahomet Presents Female Slaves to Ali, Othman and Omar, London Smith, Elder, & CO., 15 Waterloo Place, 1878, p. 435)

This, he claims, reveals nepotism. This objection has been raised either merely for the sake of objecting or for raising mischief, though it holds no actual weight.

In the accounts of the Battle of Hunain, there is no mention in authoritative works such as Sirah al-Halabiyyah or Tabaqat Ibn Sa‘d of female prisoners of war being distributed in this manner. What is indeed recorded is the division of wealth. It is recorded in Tabaqat Ibn Sa‘d that on that day, the Muslims acquired six thousand captives. The polytheists, after embracing Islam, came to the Holy Prophet^(sa) and said: “O Prophet^(sa) of Allah, you are the best of men. You have captured our wealth, our women, and our children.” The Holy Prophet^(sa) then addressed the Muslims: “Whoever has anything of theirs and is content to return it, this is the better way. But if any one of you is not content, then I shall compensate you. Consider it a debt upon me. When we are able, we shall repay it.”

The people replied: “O Prophet^(sa), we are content, and we submit.” The Holy Prophet^(sa) then said: “I do not know; perhaps among you there may yet be one who is not content (as was mentioned before), so send forth your representatives to me.” Their representatives came forward, confirming that all were indeed content and had consented. (Al-Tabaqat al-Kubra li Ibn Sa’d, Vol. 2, Ghazwah Rasulillah^(sa) ila Hunain, Dar Al-Kotob Al-Ilmiyah, Bierut, 1990, p. 118)

The arrangements made for the prisoners from the Battle of Hunain and the Holy Prophet’s^(sa) merciful strategy for their freedom have already been mentioned in light of authentic historical references. Sir William Muir is well acquainted with this historical fact. Hence, despite presenting these events in a critical manner, Sir William Muir had no choice but to accept this fact. He writes:

“The prisoners [from Hunain] were all released.” (The Life of Mahomet, Chapter The Hawazinite Prisoners Released, Mahomet Presents Female Slaves to Ali, Othman and Omar, London Smith, Elder, & CO., 15 Waterloo Place, 1878, p. 435)

This statement of his alone refutes his own allegation. An analysis of the events from this battle shows that the prisoners were initially given to the Companions for supervision; however, it is also clear that once the arrangements were finalised, they were all sent to Ji’ranah under the custodianship of Hazrat Mas’ud bin Amr Ghifari^(ra). Upon returning from Ta’if, when the Holy Prophet^(sa) had a conversation with the Banu Hawazin, he employed a very merciful strategy whereby the prisoner assigned to each person was freed. This has all been elucidated in the details I mentioned previously. The renowned orientalist Montgomery Watt is well aware of this fact because, in the same instance, he writes:

“Such stories, however, seem to be told mainly for the edification of the hearers and may have been invented or developed long after Muhammad’s^[sa] time. (Muhammad at Madina, Chapter The Battle of Hunayn, The Consolidation of Victory, Oxford University Press Karachi 2006, p. 73)

Another allegation is by Margoliouth regarding Malik bin Auf Nasri, the chief of Ta’if, saying, “…he was presently forced to become a Moslem.” (Mohammed and the Rise of Islam, Chapter The Taking of Meccah, G.P. Putnam’s Sons, New York and London, The Knickerbocker Press, Third Edition, p. 403)

This allegation, levelled by Margoliouth, is utterly baseless. It is an example of the general attitude of orientalists towards the history of the Holy Prophet^(sa), whereby they take an incident of kindness shown by the “Mercy for All Peoples” and paint it as one of coercion, which is completely contrary to reality.

The details of this incident have been recorded in Sirat Ibn Hisham, which states that when the Mercy for All Peoples accepted the Hawazin’s appeal for mercy and returned their prisoners and wealth to them, then, as mentioned before, the Holy Prophet^(sa) also thought of the chief Malik bin Auf, who was in Ta’if. The Holy Prophet^(sa) asked, “Tell me about Malik bin Auf, how is he doing?” He was told that Malik was in Ta’if with the Thaqif. In response, the Holy Prophet^(sa) exhibited the same mercy once again, this time for Malik bin Auf, and said, “Go and inform him that if he accepts Islam, his family and his wealth will be returned to him.” That was not all; in fact, the Holy Prophet^(sa) continued, “He will also be given a hundred camels.”

Here, it should be noted that the Holy Prophet^(sa) was the victor; there was nothing he needed, nor did he have anything to gain from Malik bin Auf. By no standard of any law was the Holy Prophet^(sa) responsible in the slightest for Malik bin Auf. Yet, with his enduring spirit of mercy, he sent Malik an invitation to accept Islam, along with a promise to grant him his family and wealth, including some camels. It appears that Islam had already taken root in Malik’s heart, and when he received the Holy Prophet’s^(sa) message, he set out to meet the Holy Prophet^(sa). He walked from Ta’if to Ji’ranah or Mecca and met the Holy Prophet^(sa). Malik had now accepted Islam; the Holy Prophet^(sa) granted him his family, his wealth, and further granted him a hundred camels, and Malik accepted Islam. As he accepted Islam, Malik said some poetic couplets, of which one of the couplets is as follows:

مَا اِنْ رَاَیْتُ وَلَا سَمِعْتُ بِمِثْلِہٖ

فِی النَّاسِ کُلِّھِمْ بِمِثْلِ مُحَمَّدٍ

“I have never seen anyone like Muhammad^(sa), nor have I ever heard about anyone of similar stature.” (Al-Sirah al-Nabawiyyah li Ibn Hisham, Amr Amwal Hawazin wa Sabayaha, Dar Al-Kotob Al-Ilmiyah, Beirut, 2001, p. 797)

These were all the incidents pertaining to Hunain. I will later mention the remaining expeditions, insha-Allah.

At this time, I wish to mention two deceased members, and I will also subsequently lead their funeral prayers.

The first is Dr Laiq Ahmad Farrukh Sahib, who recently passed away while residing in Canada. He served for many years as a life-devotee doctor in Africa. He recently passed away at the age of 83.

اِنَّا لِلّٰہِ وَاِنَّاۤ اِلَیۡہِ رٰجِعُوۡنَ

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

The deceased was a musi. He is survived by his wife, a son and two daughters. He was sent to Ghana in 1974 under Majlis Nusrat Jehan, where he served in the central hospital until 1978. After completing three years of devotion, he sought leave due to ill health; however, Hazrat Khalifatul Masih III^(rh) instructed him to continue working for another year. He would be presented with very complicated and challenging cases. He would refer some cases to other state hospitals; however, the patients would refuse, saying that if they were to be treated, they desired it to be at an Ahmadi hospital by an Ahmadi doctor. There were many operations that proved successful by the grace of Allah despite there being no hope. One such case that he dealt with was of a strangulated hernia; it was a very difficult case. He prayed to Allah the Almighty, Who enabled it to be successful.

He was sent to Africa once again in 1984, to The Gambia, where he served his devotion until 1993 and served with the true spirit of devotion. His son writes, and very accurately so, “He had a quiet disposition; he was exemplary in being prayerful, humble, meek, patient, and steadfast. He spent his entire life in the service of humanity. During his devotion, especially in the small and undeveloped Gambian village of Njawara, the conditions were very strained; there would not be any food to eat, it would be hot, and there would be no electricity or water, yet he continued serving there.” He says, “I was sick and I would develop blisters on my feet, and so he would carry me to school. He would drop me off at school, and he never complained.” He says, “It was a great honour for us that when Hazrat Khalifatul Masih IV^(rh) visited The Gambia in 1988, he made a special visit to his home. There were no chairs in the home to sit on; however, Huzoor^(rh) said that he would stay to eat with him and asked his staff to leave.” He says this was a great honour for him.

Dr Laiq would recall an incident from his time working in Lahore: “Once my blood pressure became very low, and I lay down on the table. I felt as though I was about to die.” Doctors become fearful about themselves as they have the knowledge. However, right in that moment, he heard a voice saying, “It is not yet time. Your time will come after you go to Canada.” His son says that Allah the Almighty fulfilled this in an extraordinary manner, many years later, when he was in Canada.

Once, when he returned from Ghana in 1978, a delegation of his Jamaat went to meet Hazrat Khalifatul Masih III^(rh). Hazrat Khalifatul Masih III^(rh) said, “You have returned, but I will send you back to the place you came from.” He says that he did not understand because he had not renewed his devotion. However, in 1983, he received a letter from the secretary of Nusrat Jehan informing him that his assignment was under review, and so he should present himself. Thus, in 1984, Hazrat Khalifatul Masih IV^(rh) sent him to Africa once again, to The Gambia. He said that this was an extraordinary miracle for him to see one Khalifa say something and for it to be fulfilled by another.

The late Wahhab Adam Sahib, former Amir of Ghana, used to say that whenever Dr Sahib observed a patient in a critical condition, he would immediately begin offering voluntary prayers. I myself had the opportunity to spend time in Ghana while he was also there, and I spent time with him, observing him closely – he was a man of extremely noble character, humble, and ever-ready to serve. He had great respect for life devotees, and his hospitality was deeply ingrained in his nature. Both husband and wife were exceptionally hospitable. He possessed many such qualities that are rare to find in others.

Daud Hanif Sahib, who is currently serving as the Principal of Jamia Ahmadiyya Canada and who previously served as Amir Jamaat of The Gambia, relates that Dr Sahib was always prepared to serve humanity. He never distinguished between night and day; he only saw that if someone was in distress, it was his duty to serve them immediately.

He was posted to a remote area where the hospital was quite small. To reach it, one had to change ferries twice. His residence was an old, abandoned store that had been cleaned and repurposed into a living space. Yet, he lived there happily. There was no electricity, no running water, and no telephone. Water had to be drawn either from a well or fetched from the river. Candles and lanterns were used for light. Surgeries were often performed during the day using sunlight, and the surgical instruments were sterilised over a gas stove.

He continued rendering medical services in such difficult conditions. Today’s doctors would hardly be able to imagine, let alone accept, working under such circumstances.

On one occasion during his stay there, a robbery took place at a house in the area. When the commotion arose, the local people surrounded the thieves. One of them was struck on the head with a cutlass – a sword-like weapon – causing a serious injury. Dr Sahib was immediately summoned during the night. Without delay, he performed surgery under the light of a torch and candles – a scenario almost unimaginable today. By the grace of Allah, the operation was successful, and the patient survived.

On one occasion, a poor man came to Dr Sahib and said, “My village is very far away, and there are transport issues. I am unable to bring the patient. Would you be kind enough to see the patient yourself?” He immediately stood up and went with the man to go and see the patient. He treated him, and he regained health. When the Member of Parliament of that area found out, he came to his clinic to thank him. Subsequently, whenever he would visit that area, he would visit him and would acknowledge that he was truly serving humanity.

May Allah the Almighty bestow His forgiveness and mercy and elevate his rank. May He safeguard his wife and children and grant them patience and comfort.

The second funeral is of Hameed Ahmad Ghauri Sahib of Hyderabad, India. He passed away recently at the age of 74:

اِنَّا لِلّٰہِ وَاِنَّاۤ اِلَیۡہِ رٰجِعُوۡنَ

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

The deceased was a musi. Aside from his wife, he is survived by one daughter, four sons, as well as grandchildren. All of his children are serving the Jamaat in some capacity. He was the younger brother of Inam Ghauri Sahib, Nazir-e-A‘la of Qadian. He was the father of Samad Ghauri Sahib, the missionary and National President of the Albania Jamaat. He was regular in salat and observing fasts as well as offering Tahajjud prayers. He loved the Holy Quran dearly; he would regularly recite it and try to memorise it as well. As long as his health permitted, after offering his voluntary prayers, he would go to the mosque and on the way, he would knock on the doors of Ahmadi houses in his area to call them for Fajr [prayer offered right before dawn]. He had the opportunity to perform Hajj and Umrah. He would follow the directives of Khilafat, whether it was the smallest of instructions or a major instruction; he would try to ensure that he followed them. Since he would deliver sermons in different jamaats, he would act on them first so that he could advise Jamaat members. In this manner, through the grace of Allah the Almighty, he was successful.

He would also provide treatment through homoeopathy and kept a stock of medicines at home, which he would distribute to patients free of charge. He was always at the forefront in financial sacrifice. A close relative related that once his Hissa ‘Aamad [obligatory contribution] had become overdue. The deceased went to the Secretary Maal, paid the contribution on his behalf, and then admonished him, saying that in the future such dues should not remain outstanding and that financial contributions should always be paid first.

He was extremely kind and compassionate towards relatives; he would frequently call them to his home and share in their times of joy and sorrow. He showed great respect for central representatives and missionaries. He also served in various capacities, such as Naib Amir Hyderabad, Secretary Talimul Quran, President of his local Jamaat, Nazim Ansarullah, and Naib Sadr Majlis Ansarullah, Southern India. Nonetheless, he rendered numerous services for the Jamaat; he had the opportunity to attend the Jalsa here once.

May Allah the Almighty grant him forgiveness and mercy. His son, who is serving as a missionary in Albania, was unable to attend the funeral. May Allah grant him patience and steadfastness as well.

In any case, I shall lead these funeral prayers after [the Jumuah prayer].