Friday Sermon
10 October 2025
Muhammadsa: The great exemplar
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
After the Conquest of Mecca and following the return of the Holy Prophetsa to Medina, some further expeditions were undertaken by the Holy Prophetsa as well, which I will mention. One of them is the Expedition of Qais bin Sa’d bin ‘Ubadah. This was towards Suda in the eighth year after Hijra. After the Holy Prophetsa returned to Medina from Ji’ranah, he sent delegations to various places for the purpose of calling people towards Islam. As such, Muhajir bin Abi Umayyah was sent towards Sanaa, the capital of Yemen and Ziyad bin Labid was sent to Hadhramaut.
A contingent was prepared as well, and Qais bin Sa’d was appointed as their leader. The Holy Prophetsa sent off Qais bin Sa’d with 400 men so that they could call the Yemeni tribe of Suda towards Islam. According to another narration, the Holy Prophetsa instructed them to fight the tribe of Suda. If this narration is correct, although the first narration seems to be more authentic, then the Muslims must have received news of this tribe intending to harm the Muslims, upon which the Holy Prophetsa took this step. That is, provided this narration is correct and authentic. It is further written that the Holy Prophetsa tied a white flag for them, and he also gave them a black banner. They set up camp in the valley of Qanat. Qanat is located between Medina and Uhud and is one of Medina’s three well-known valleys.
Hazrat Qais was the son of the leader of Khazraj [tribe], Hazrat Sa’d bin ‘Ubadah. Hazrat Qais bin Sa’d was counted among the most noble companions. On the occasion of the Conquest of Mecca, when the Holy Prophetsa took back the flag from Hazrat Sa’d bin ‘Ubadah, he gave it to his son, Qais. He was considered to be sound of opinion and a great horseman. He was also known for his generosity. Hazrat Qais had set up camp in Qanat when an individual from the tribe of Suda, Ziyad bin Harith, passed by. He had recently accepted Islam. Why was it the case that he was not surprised when he came to learn that this army was heading to attack his tribe? He must certainly have known that the people of his tribe intended to harm the Muslims and that the Muslims were approaching them in defence. In any case, when he saw that his tribe was soon going to be attacked, he immediately went to the Holy Prophetsa and requested him: “Call back the army that you have dispatched. I give you a guarantee on behalf of my people and also promise their acceptance of Islam.” In other words, he guaranteed that they would not attack the Muslims and also that they would gradually start accepting Islam. The Holy Prophetsa accepted his request and called back the army. From this, it also becomes evident that he did not send a contingent in order to conquer the area or in order to subjugate the people. Rather, he did so in order to convey the message of Islam and in order to protect the Muslims. Hazrat Ziyad bin Harith acted in accordance with his promise and fulfilled it, and the people of his tribe gradually started accepting Islam. If the intention was only to forcefully convert people to Islam, then they would not be permitted to accept Islam gradually and after understanding its teachings. They would be told directly, “Either accept Islam or face the sword.” Nonetheless, after this, when the Holy Prophetsa gradually preached to them, they accepted Islam, because attacking and forcing people to become Muslim is contrary to the teachings of Islam, as well as to the example and practice of the Holy Prophetsa. After they accepted Islam, the Holy Prophetsa appointed Hazrat Ziyadra as their leader and granted their tribe a written guarantee of protection. (Sharah Allamah Al-Zurqani Ala’ Al-Mawahib Al-Ladunniyyah, Vol. 4, Dar Al-Kotob Al-Ilmiyah, 1996, pp. 28-29; Subul al-Huda, Vol. 6, Vol. 5, p. 222, Dar Al-Kotob Al-Ilmiyah, 1993, pp. 349-250; Noor-ul-Yaqeen Fi Sirah Syed Al-Mursileen, Al-Maktabat-ul-Asariyah, 2000, p. 247; Furhang-e-Sirat, Zawar Academy Publications, Karachi, 2003, p. 239; Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, pp. 387-389)
Such a letter of protection would not have been necessary if all of them had already become Muslims, which shows that some among them had not yet accepted Islam.
The expedition of Hazrat Uyainah bin Hisn al-Fazari towards the Banu Tamim is also mentioned. This expedition took place in the month of Muharram, 9 AH, under the leadership of Hazrat Uyainah bin Hisn.
Its background is as follows: The Holy Prophetsa had sent Hazrat Bishr bin Sufyan to a branch of the Khuza‘ah tribe, the Banu Ka‘b, for the collection of alms, i.e., the Zakat funds. These people lived between the region of Suqya and the land of the Banu Tamim. By the order of Hazrat Bishr bin Sufyan, the wealth of the Khuza‘ah began to be gathered from all areas and brought to him.
The Banu Tamim, who were not yet Muslims, thought this collection of wealth to be excessive and said, “Why is he wrongfully taking our property?” and they drew their swords. The Banu Khuza‘ah said, “We have accepted the faith of Islam, and this is a command of our religion – we are willingly paying it. Why does it trouble you?” But the Banu Tamim replied, “This Bishr bin Sufyan will not even reach his camels [alive]!”
Seeing this state of quarrel and hostility, Hazrat Bishr bin Sufyan withdrew without collecting anything and returned. This deeply offended the Banu Khuza‘ah; they were very upset. They attacked the Banu Tamim, driving them out and saying, “Had you not been related to us by blood, you would never have reached your towns alive. Surely, we shall now face some trial from the Messengersa of Allah (i.e., because of what they said and stopped from paying the Zakat), but you obstructed the representative of the Holy Prophetsa and stopped him from collecting our alms.”
Meanwhile, Hazrat Bishr bin Sufyan reached the Holy Prophetsa and informed him of the situation. The Holy Prophetsa said, “Who will teach this tribe a lesson?”
Hazrat Uyainah bin Hisn immediately stood up and said, “I am ready.” The Holy Prophetsa sent him with an Arab cavalry unit of 50 men – none of whom were from among the Muhajirin or Ansar – towards the Banu Tamim.
Uyainah and his companions travelled by night and hid during the day until they reached the desert where the Banu Tamim were encamped, tending to their cattle. When the Banu Tamim saw the approaching force, they fled, leaving everything behind. 11 of their men, 11 women, and 30 children were taken captive and brought to Medina. By the command of the Holy Prophetsa, the captives were kept at the home of Hazrat Ramlah bint Harith. (Subul al-Huda, Vol. 6, Dar Al-Kotob Al-Ilmiyah, 1993, p. 212)
Later, a delegation of 80 or 90 leaders from the Banu Tamim came to the Holy Prophetsa. Among them were the eloquent poets and orators of the tribe. They arrived at the mosque while people were waiting for the Holy Prophetsa to lead the Zuhr prayer. The members of the delegation thought that perhaps the Holy Prophetsa was taking too long to come out, so some of them went near his chamber and began calling out loudly, saying, “O Muhammad[sa], come out to us!”
When the Holy Prophetsa came outside, these people began speaking with him. Then the Holy Prophetsa led the Zuhr prayer, and after offering the prayer, he sat in the courtyard of the mosque. The leader of the delegation said, “We wish to compete with you in poetry and prose,” meaning [they asked] to compete with them in speaking and poetry, to see which nation’s orators and poets were superior. They said proudly that their orators were excellent, and so too were their poets. The Holy Prophetsa replied, “The purpose of my advent is not to engage in contests of speech and poetry,” meaning, “I have not been sent to boastfully state prose and poetry. My purpose is to bring others towards Allah the Almighty. However, since you have come with that intent, then demonstrate your skill, if you wish to do so, and we will respond to it.”
The delegation then brought forward their orator, Utarid bin Hajib, who gave a speech. The Holy Prophetsa told Hazrat Thabit bin Qais bin Shammas to reply, and he delivered such a powerful address in response that it completely surpassed the enemy’s speech. (Tarikh-ul-Khamis, Vol. 3, Dar Al-Kotob Al-Ilmiyah, 2009, p. 4)
At that time, Hazrat Hassan bin Thabit was not present in the gathering, so the Holy Prophetsa called for him. After this, the delegation’s poet, Zibriqan bin Badr, recited his verses. Then the Holy Prophetsa asked Hazrat Hassan to present his own poetry in response, and so Hazrat Hassan composed an impromptu reply. (Sirat ibn Kathir, Kitab-ul-Wufood Al-Waridain Ila Rasulillahsa, Vol. 4, Dar-ul-Ma’rifah, 1976, p. 81; Al-Bidaya Wa Al-Nihaya, Vol. 5, Dar Al-Kotob Al-Ilmiyah, 2001, pp. 45-46)
When Hazrat Hassan finished, the members of the delegation gathered among themselves, and Aqra bin Habis, who came with them, exclaimed openly before his companions, “Their orator has surpassed our orator, and their poet is far greater than our poet. They have excelled us.” Then when they had finished, the delegation accepted Islam. According to some narrations, Hazrat Aqra bin Habisra had already accepted Islam beforehand and had now come again with this delegation.
After the people of Banu Tamim accepted Islam, the Holy Prophetsa returned their captives to them and also bestowed many gifts upon them. According to one narration, he gave each member of the delegation 500 dirhams. (Tarikh Al-Tabari, Vol. 2, Dar Al-Kotob Al-Ilmiyah, 1987, p. 190; Usdul Ghaba, Vol. 1, Dar Al-Kotob Al-Ilmiyah, 2003, p. 264; Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 403)
One of the members of the delegation, named Utarid bin Hajib, who had been mentioned earlier, presented a cloak to the Holy Prophetsa as a gift after accepting Islam. This cloak had been given to him by the Chosroes, the Persian Emperor. It is said that the cloak was of very fine silk and was embroidered with gold. When the Companions saw its beauty and exquisiteness, they were greatly impressed and began to touch it. Seeing their amazement, the Holy Prophetsa said, “Are you so amazed by this cloak? The cloaks of Sa’d in Paradise will be far softer and far better than this.” (Sahih al-Bukhari, Kitab al-hibbah, Hadith 2615; Sahih Muslim, Kitab fada’ili s-sahabah, Hadith 6348; Sunan at-Tirmidhi, Kitab-ul-Manaqib, Hadith 3847; Usdul Ghaba, Vol. 4, Dar Al-Kotob Al-Ilmiyah, 2003, p. 40)
Hazrat Mirza Bashir Ahmad Sahibra has also generally mentioned this. He wrote, “After some time, when certain fine silk fabrics were sent as gifts to the Holy Prophetsa, some Companions expressed astonishment at their softness and smoothness, considering them extraordinary. The Holy Prophetsa said, ‘Do you marvel at their softness? By God, the cloaks of Sa’d in Paradise are far softer and far better than these.’ His statement was metaphorical, indicating the high level of comfort that Sa’d had attained in Paradise. In reality, as established by the Qur’an and Hadith, the blessings of Heaven cannot be compared with those of this world, nor can the blessings of Heaven be literally called material. The truth is that the words used in the Qur’an and Hadith merely serve as metaphors and similitudes, pointing towards the excellence of heavenly rewards.” (Sirat Khatam-un-Nabiyyeen, pp. 614-615)
Then there is the expedition of Qutbah bin Aamir, which took place in the month of Safr in the 9th year of Hijrah. Qutbah bin Aamir was given command of 20 men and sent by the Holy Prophetsa to the Khatham tribe. According to one narration, they were sent to the outskirts of Tabalah en route to Yemen – Tabalah being a city situated in the land of Tihamah. Between here and Mecca is a distance of 8 days’ journey (approximately 156 miles).
According to another narration they were sent to the outskirts of Bisha with the instruction to attack the enemy suddenly. They must have been causing agitations. On the way, they captured a man and interrogated him, but the man pretended that he could not speak. When they arrived near the man’s tribe, he suddenly began screaming to warn his tribesmen, at which point the man was killed owing to his deception.
Since the enemy was now aware of their presence, the Muslims waited until it was darker to attack. A fierce battle ensued in which both sides were heavily wounded, the opposing tribe faced many casualties, and Hazrat Qutbah eventually brought back camels, goats and women as spoils of war. After accounting for the Khums [one fifth of the spoils], they each received four camels or 40 goats each from the spoils. (Mu’jam-ul-Buldan, Vol. 2, Dar Al-Kotob Al-Ilmiyah, pp. 10-11; Furhang-e-Sirat, Zawar Academy Publications, Karachi, 2003, p. 226; Subul al-Huda, Vol. 6, Dar Al-Kotob Al-Ilmiyah, 1993, p. 214; Sharah Allamah Al-Zurqani Ala’ Al-Mawahib Al-Ladunniyyah, Vol. 4, Dar Al-Kotob Al-Ilmiyah, 1996, pp. 40-41; Al-Tabaqat al-Kubra li Ibn Sa’d, Vol. 1, Dar Al-Fikr, Bierut, 2012, p. 460; Tarikh-ul-Khamis, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, 2009, pp. 5-6)
In any case, it was owing to the dangerous schemes of these people that the Muslims had to do something to stop them.
Then there is mention of the expedition of Dahhak bin Sufyan Kilabi, sent toward the Banu Kilab in the month of Rabi’ul Awwal during the 9th year after Hijrah. The Holy Prophetsa sent Hazrat Dahhak bin Sufyan Kilabi toward Dahhak’s own tribesmen – the Bani Kilab – located in Qurata. Qurata is the name of one branch of the Banu Bakr tribe, who lived about 7 days’ journey from the blessed city of Medina. They met them at Zujlawah in Najad. They conveyed the message of Islam to them, but the tribespeople rejected the message. The situation deteriorated until fighting broke out. The Muslims defeated the people of Qurata and returned with the spoils. (Furhang-e-Sirat, Zawar Academy Publications, Karachi, 2003, p. 233; Subul al-Huda, Vol. 6, Dar Al-Kotob Al-Ilmiyah, 1993, p. 215; Tarikh-ul-Khamis, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, 2009, p. 6)
There’s also a faith-inspiring incident that took place during this expedition. Salama bin Qurt was a disbeliever and one of the chiefs amongst the enemy, although his son, Asyad bin Salama, who had already become a Muslim, was fighting on behalf of the believers in this army. When the enemy failed to cope with the force of the Muslim attack and began to retreat, Hazrat Asyad’s father, Salama, was amongst them. When Asyad pursued his father, his father jumped with his horse into the water. Asyad followed after his father and once again invited him to Islam, hoping that somehow, he would be saved from hellfire, but his father responded by hurling abuse at him. When the son saw that his father was unmoved in his ways, he hamstrung his horse, while another man came and killed his father. (Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, pp. 426-427)
Although there is yet another narration that says that when Asyad came to Medina and accepted Islam, his aged father wrote him a letter that contained poetry, expressing his dismay at having to witness his son disobey him during old age and also mocked his son’s acceptance of Islam. He also wrote asking the reasons why Asyad had abandoned his aged father and accepted Islam. When Asyad saw this letter, he presented himself before the Holy Prophetsa and explained the entire situation and sought permission to write a response to his father, at which the Holy Prophetsa gave him permission to write a letter of invitation to Islam, at which his father accepted Islam. This narration seems to be more authentic. (Usdul Ghaba, Vol. 1, Dar Al-Kotob Al-Ilmiyah, 2003, pp. 253-254)
Then there is mention of the expedition of Hazrat ‘Alqamah bin Mujazziz towards Jeddah. Ibn Sa‘d writes that this expedition took place in Rabi‘ al-Thani, 9 AH, whereas other narrations record it as having occurred in Safar, 9 AH.
The Holy Prophetsa was informed that some warriors from Abyssinia had landed on the coast of Jeddah. According to some reports, they intended to carry out raids against the people of Mecca. One book records that they had crossed the sea in an attempt to cause harm to the Muslims.
Jeddah is a city situated on the coast to the west of Mecca. It remains so to this day, being one of the principal cities of the Hijaz. The distance between Mecca and Jeddah is approximately 75 kilometres, while the distance from Medina to Jeddah is about 250 miles.
The Holy Prophetsa dispatched Hazrat ‘Alqamah with a contingent of 300 men. When those who had come from Abyssinia to the coast of Jeddah learned of Hazrat ‘Alqamah’s approach, they boarded their boats and fled by sea. Hazrat ‘Alqamah pursued them up to an island.
A notable incident from this expedition is recorded as follows: Hazrat Abu Sa‘id Khudri relates, “The Holy Prophetsa appointed ‘Alqamah bin Mujazziz as commander over a certain army, and I was among that contingent. When we reached their destination and, having completed the mission, prepared to return swiftly, a group sought permission from their commander to travel ahead. He granted them leave and appointed ‘Abdullah bin Hudhafah Sahmi as their leader. This man had a light-hearted temperament. As they journeyed, they halted and kindled a fire to warm themselves.”
It is narrated in Sunan Ibn Majah that ‘Abdullah Sahmi said to them: “Do I not have a right over you that you should listen and obey?” They replied: “Indeed.” He said: “Then will you act upon whatever command I give you?” They answered: “Yes.”
He then said: “I command you to throw yourselves into this fire.” Some stood up, ready to leap in. When he saw that they were about to do so, he said: “Stop yourselves – I was only joking with you!”
When they returned and this incident was reported to the Holy Prophetsa, he said:
مَنْ أَمَرَکُمْ مِنْھُمْ بِمَعْصِیَّۃِ اللّٰہِ فَلَا تُطِیْعُوہُ
“If any among your leaders commands you to disobey Allah, then do not obey him.”
In another narration, the Holy Prophetsa said:
لَا طَاعَۃَ فِی مَعْصِیَۃِ اللّٰہِ اِنَّمَا الطَّاعَۃُ فِی الْمَعْرُوْفِ
“There is no obedience if it involves disobedience of Allah.; obedience is only in what is “ma‘ruf” [in accordance with the teachings of Allah].” (Humaare Huzoorsa, Az Ahlia Dr Sehrab Anwar, Dar-ul-Isha’at, p. 411; Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 432; Furhang-e-Sirat, Zawar Academy Publications, Karachi, 2003, p. 86; Google Maps; Subul al-Huda, Vol. 6, Dar Al-Kotob Al-Ilmiyah, 1993, p. 216; Sunan Ibn Majah, Kitab-ul-Jihad, Hadith 2863; Al-Lu’ Lu’ Al-Maknoon Sirat Encyclopaedia, Vol. 9, Maktabah Dar-ul-Islam, p. 410; Tarikh-ul-Khamis, Vol. 3, Dar Al-Kotob Al-Ilmiyah, 2009, p. 4)
Another narration states that when this incident was brought before the Holy Prophetsa, he became displeased and said:
لَوْ دَخَلُوھَا مَا خَرَجُوا مِنْھَا اِلٰی یَوْمِ الْقَیَامَۃ ِ، اَلطَّاعَۃُ فِی الْمَعْرُوْفِ
“Had they entered it, they would never have come out of it until the Day of Resurrection. Obedience is only in what is mar uf.” (Sahih al-Bukhari, Kitab al-maghazi, Hadith 4340)
Hazrat Musleh-e-Maudra also cited this incident, explaining that obedience does not apply in matters that contradict the sharia. He said:
“On one occasion, the Holy Prophetsa appointed a Companion as a commander of a small expedition. During the journey, that commander gave an instruction which some Companions did not follow, whereupon he became angry and said: ‘The Messengersa of Allah appointed me as your leader, and he also said that whoever obeys my appointed commander obeys me, and whoever disobeys him disobeys me. Since I am the deputy of the Messengersa of Allah, why then did you disobey me?’
“The Companions responded: ‘We shall obey you.’ The commander said: ‘Very well, I will now see whether you truly obey.’ He ordered a fire to be lit, and when it was ablaze, he said: ‘Throw yourselves into it.” Some prepared to do so, but others restrained them, saying: ‘Obedience is in matters of religion; this command is contrary to sharia, for giving our lives by leaping into this fire is prohibited. Allah the Almighty has forbidden suicide.’
“When the matter was presented before the Holy Prophetsa, he approved of those who had refused and said that leaping into the fire would indeed have been unlawful.” (Khutbat-e-Mahmud, Vol. 19, pp. 260-261, Friday Sermon 22 April 1938)
Then there is mention of the expedition of Hazrat Alira towards the Fuls an area of the tribe Banu Tayy. This took place in Rabi‘ al-Thani, 9 AH.
Fuls was an idol situated in the region of Najd, and the tribe of Tayy used to worship it, offering sacrifices and even dedicating weapons to it. The Holy Prophetsa dispatched Hazrat Alira with 150 men from among the Ansar, along with 100 camels and 50 horses, to demolish this idol, Fuls, of the Banu Tayy. A distinguishing feature of this expedition was that, apart from Hazrat Alira, all others were from among the Ansar – none of the Muhajirin accompanied them.
Banu Tayy was a renowned Arab tribe residing near the Levant. For this expedition, the Holy Prophetsa gave Hazrat Alira a large black banner and a smaller white flag.
Hazrat Alira attacked at dawn and demolished the idol of Fuls. Many captives and herds of livestock were taken. This was the tribe of the famous, generous chieftain Hatim al-Tayy, and among the captives was his daughter Saffanah.
Hatim’s son, ‘Adi, who was the tribal chief, fled towards Syria. Hazrat Abu Qatadah was appointed to guard the captives, while Abdullah bin Atiq was placed in charge of the livestock.
From the spoils of war, one-fifth was set aside for the Holy Prophetsa, and the remainder was distributed among the soldiers. However, Hatim’s daughter, Saffanah, was not included in the division; she was brought as a prisoner to Medina. (Al-Tabaqat al-Kubra li Ibn Sa’d, Vol. 1, Dar Al-Fikr, Bierut, 2012, p. 460; Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 435; Al-Lu’ Lu’ Al-Maknoon Sirat Encyclopaedia, Vol. 9, Maktabah Dar-ul-Islam, p. 418; Furhang-e-Sirat, Zawar Academy Publications, Karachi, 2003, p. 64)
Hatim Tayy’s daughter Saffanah was kept with the rest of the prisoners in a tent outside the door of the Holy Prophet’ssa Mosque. Saffanah was a brave and intelligent woman. When the Holy Prophetsa passed by her tent, she stood out of respect for him and said, “O Messengersa of Allah, my father has passed away and my brother, who was my guardian, has fled. Treat me with kindness; Allah will reward you.” The Holy Prophetsa asked, “Who is your guardian?” She responded that it was Adi bin Hatim Tayy. The Holy Prophetsa said, “The same person who has fled from Allah and His Messengersa?” After saying this, the Holy Prophetsa left. The next day, when the Holy Prophetsa passed by the same place, Saffanah said the same thing she had said the previous day, and the Holy Prophetsa also gave the same response as the previous day and left, causing Saffanah to become despondent. On the third day, when the Holy Prophetsa passed by her tent, Hazrat Alira was with him, walking behind. Hazrat Alira gestured for Saffanah to stand and present her plea once again. She immediately stood out of respect and presented the same request before the Holy Prophetsa. The Holy Prophetsa said, “I have accepted your request. You are now free; however, do not be hasty in departing from here. Whenever we find someone trustworthy, you will be sent with him to your brother in Syria.”
According to another narration, she asked the Holy Prophetsa to show kindness by freeing her, and so the Holy Prophetsa freed her as an act of kindness. As a result, she became a Muslim. There is also a narration which mentions that she became a Muslim prior to being freed, or immediately upon being freed. A few days later, some people from the Banu Khuza’ah came to Madinah and intended to travel to Syria. Saffanah found out about them, and so she submitted to the Holy Prophetsa that she trusted these people and requested permission to go to Syria with them. The Holy Prophetsa granted permission and also gave her some clothes, a riding animal and some provisions for the journey.
She departed from there and reached her brother Adi in Syria. When she reached Syria and met her brother, she taunted him, saying that he fled with his wife and children but left his sister and his honour behind. Upon hearing this, her brother sought her forgiveness and expressed his embarrassment. Only a short while later, Adi asked his sister, “Tell me what you think about Muhammadsa.” Saffanah, who had become a Muslim after observing the moral character of the Holy Prophetsa, said,” By Allah, I think you should go to him as soon as you can. If he really is a prophet, then one who goes to him swiftly will find success. If he is a king, then it will not make any difference to your honour and dignity.” Adi said, “This is sound advice.” He then quickly made preparations and went to Medina.
The Holy Prophetsa was sitting in the mosque. Adi introduced himself, and the Holy Prophetsa took him along towards his home. On the way, an elderly lady stopped the Holy Prophetsa to speak with him or ask him a question. The Holy Prophetsa remained there for quite some time to speak with the elderly lady. Adi, observing all of this, thought to himself that a person who stops upon the request of an elderly lady in this manner can not be a king. Upon reaching his home, when the Holy Prophetsa offered Adi a leather cushion filled with date palm leaves to sit on, Adi stated that the Holy Prophetsa ought to sit on it; however, the Holy Prophetsa said, “No, you should take a seat on it,” and then sat on the floor. Upon this, Adi again thought to himself, “By God, this man cannot be a king.”
The Holy Prophetsa started a conversation with him, speaking about Adi’s religion and also about some personal matters. These matters included such things which no one except Adi knew about. This convinced Adi that he was certainly a prophet, and he said, “I have become convinced that you truly are a Messenger of Allah, because you have been informed of such things which were secret.”
Hazrat Adi narrates, “The Holy Prophetsa said, ‘O Adi, accept Islam and you will remain protected.’ I said that I already follow a religion. The Holy Prophetsa said, ‘I know about your religion better than you do.’ I asked how it could be that he knew more about my religion than I did. The Holy Prophetsa said, ‘Yes, I know more about your religion than you do.’ Then, the Holy Prophetsa said, ‘Do you not follow Rakusi, a religion that is something between Christianity and Sabaism?’ I said indeed this was the case. The Holy Prophetsa said, ‘Are you not the leader of your people?’ I replied in the affirmative. The Holy Prophetsa said, ‘As the leader, do you not keep a fourth of the spoils?’ I said I did indeed keep that amount. The Holy Prophetsa said, ‘It is not even permissible in your religion for you to keep this amount.’ I felt remorse and embarrassment. Then, the Holy Prophetsa said, ‘O Adi, perhaps the poverty of Muslims is hindering you from joining this faith. By God, soon there will be an influx of so much wealth that there will not be enough people to claim it. Or perhaps the vast number of opponents is stopping you (perhaps the large number of Islam’s opponents was stopping him). But, by God, soon you shall hear of a woman who will travel alone on her camel from Hira and perform the pilgrimage to the House of Allah – the Ka‘bah – without any fear. Perhaps it is also this factor that prevents you from embracing the faith — that presently, authority and sovereignty lie with others. Yet, by God, the day is not far when you shall hear of the white palaces of Babylon being opened to the believers, and the treasures of Chosroes shall be laid bare before them.’ The Holy Prophetsa repeated this statement three times.”
Adi, relates that upon witnessing the noble character of the Holy Prophetsa and listening to his words, he accepted Islam. Hazrat Adi recounted the incident of his acceptance of Islam and also mentioned that he witnessed a lone woman travelling from Hira and performing the circuits [tawaf] of the House of Allah without any Companion. Moreover, he himself was part of the expedition that led to the conquest of the Persian empire.
After accepting Islam, Hazrat Adi would greatly honour the Islamic commandments. He would remain in a state of ablution at all times and was extremely diligent and concerned about the observance of prayer.
As for those who repeatedly raise the question about whether a woman must have a mahram [male guardian] to travel for Hajj – this stipulation was necessary due to the circumstances of the time. I have addressed this question on multiple occasions. However, this very narration supports the notion that it is possible for a woman to travel alone, as Hazrat ‘Adi himself testified to having seen a woman journey from Hira alone to perform the pilgrimage, without a mahram accompanying her.
Soon after the expedition led by Hazrat Alira, a delegation from the tribe of Tayy arrived before the Holy Prophetsa and accepted Islam. (Al-Sirah Al-Nabawiyyah, Ibn Hisham, Dar Al-Kotob Al-Ilmiyah, Beirut, 2001, pp. 853-854; Al-Sirah Al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, 2002, p. 288; Sahih al-Bukhari, Kitab al-manaqib, Hadith 3595; Ghazwah-e-Tabuk, Nafees Academy, Karachi, pp. 46-47; Musnaf ibn Abi Shaiba [translation], Vol. 11, Maktabah Rahmaniyyah, pp. 239-240; Tarikh Al-Tabari, Vol. 2, Dar Al-Kotob Al-Ilmiyah, 1987,pp. 187-188; Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 435)
Then there is the mention of the expedition of Ukashah bin Mihsan, which was sent towards Jinab. This took place in the month of Rabi‘ al-Thani in the 9th year after Hijrah. This expedition occurred in the northern region of Medina, among the tribes of Udhrah and Balli, who resided in its vicinity. Some narrations also refer to this area as “Jibbab.” (Subul al-Huda, Vol. 6, Dar Al-Kotob Al-Ilmiyah, 1993, p. 220; Al-Tabaqat al-Kubra li Ibn Sa’d, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, 1990, p. 124; Sharah Allamah Al-Zurqani Ala’ Al-Mawahib Al-Ladunniyyah, Vol. 4, Dar Al-Kotob Al-Ilmiyah, 1996, p. 50; Furhang-e-Sirat, Zawar Academy Publications, Karachi, 2003, p. 197)
Not much detail is provided regarding this expedition, aside from the confirmation that it did occur. (Al-Sirah Al-Nabawiyyah, Ahmad bin Zaini Dahlan, Vol. 2, Dar Ahya Al-Turath Al-Arabi, Beirut, p. 132)
Now, I will present some introductory details regarding the Battle of Tabuk. This campaign took place in the month of Rajab, in the 9th year after Hijrah, corresponding to September 630 CE. Following the Battle of Ta’if, the Holy Prophetsa set out for Tabuk in Rajab, 9 AH. This was the final battle during the blessed lifetime of the Holy Prophetsa in which he took part. Tabuk lies approximately 685 kilometres from Madinah. (Sirat Khatam-un-Nabiyyeen, p. 842; Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, pp. 452 and 456)
This campaign was named after the spring of Tabuk, near which the army encamped.
Upon nearing the area, the Holy Prophetsa said to his Companions:
اِنَّکُمْ سَتَاْتُوْنَ غَدًا اِنْ شَاءَ اللّٰہُ عَیْنَ تَبُوْکَ
“Tomorrow, God willing, you shall arrive at the spring of Tabuk.” (Sahih Muslim, Kitab al-fada’il, Hadith no. 706, (5947), Darul Ma’rifah)
The Holy Quran refers to the Battle of Tabuk as Sa‘at al-‘Usrah – the Hour of Difficulty – and thus this campaign is also known as Sa’at al-‘Usrah. (Surah at-Taubah: 117; Sahih al-Bukhari [translation], Vol. 9, Kitab-ul-Maghazi, [footnote], p. 300; Sharah Allamah Al-Zurqani Ala’ Al-Mawahib Al-Ladunniyyah, Vol. 4, Dar Al-Kotob Al-Ilmiyah, 1996, p. 66)
This was due to the severe hardships endured by the Muslims. These included extreme heat, the vastness of the journey, scarcity of mounts, and an acute shortage of water along the route. There was also a lack of financial means to prepare the army. Owing to these immense trials, this army was called Jaysh al-‘Usrah, meaning the “Army of Difficulty.” (Sahih al-Bukhari, Kitab al-maghazi, Hadith 4415; Al-Lu’ Lu’ Al-Maknoon Sirat Encyclopaedia, Vol. 9, Maktabah Dar-ul-Islam, p. 445)
This expedition is also known as Ghazwat al-Fadihah – the “Battle of Exposure” – because in Arabic, Fadahat means to expose or unveil as many hypocrites were exposed, leading to their further disgrace and humiliation and thus was given this name. (Al-Sirah Al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, 2002, p. 183; Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 454)
What were the causes, factors, and background of the Battle of Tabuk? The people of Madinah were constantly under the threat of invasion from external forces, particularly from the Banu Ghassan, who were supported by the Romans. There were also reports indicating that both the Romans and the Ghassanids were preparing for war. Regarding the fear of a Ghassanid attack, Hazrat Umarra himself relates, “We were always apprehensive of an assault from the Ghassanids. It seemed that they could launch an attack at any moment.” (Al-Sirah Al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, 2002, p. 357; Sahih al-Bukhari, Kitab at-tafsir, Hadith 4913 [translation], Vol. 12, p. 266)
The immediate cause of the Battle of Tabuk, as mentioned in one narration, was that a group of traders who had arrived in Medina from Syria with olive oil informed the Muslims that the Romans had assembled a massive army in Syria, and that Heraclius had provided these soldiers and their allies with provisions for one full year. Alongside them had joined the tribes of Lakhm, Judham, ‘Amilah, Ghassan, and other Christian clans, and their vanguard had advanced as far as Balqa. Balqa was a region in the land of Syria situated between Damascus and Wadi al-Qura. (Mu’jam-ul-Buldan, Vol. 1, Dar Al-Kotob Al-Ilmiyah, pp. 579-580; Sirat-ul-Nabi, Dr Ali Muhammad Sallabi, Vol. 3, Maktabah Dar-ul-Islam, p. 528; Subul al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, 1993, p. 433)
Another reason mentioned in certain narrations is that the Christian Arabs wrote to Heraclius, saying that the man who claimed prophethood – Muhammadsa – had perished (God forbid), that his followers were afflicted by famine, and that their livestock had perished. They wrote that this was the most opportune time to attack them and establish the dominance of Christianity. Upon hearing this, Heraclius dispatched his general with an army of 40,000 soldiers. The name of this general was Qubaz or Zannad. When the Holy Prophetsa received news of this army, he instructed the preparation of his own army. (Sharah Allamah Al-Zurqani Ala’ Al-Mawahib Al-Ladunniyyah, Vol. 4, Dar Al-Kotob Al-Ilmiyah, 1996, p. 68; Al-Sirah Al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, 2002, p. 183; Al-Lu’ Lu’ Al-Maknoon Sirat Encyclopaedia, Vol. 9, Maktabah Dar-ul-Islam, pp. 447-448)
The underlying cause appears to have been that, after the conquest of Mecca and the decisive defeat of the powerful tribe of Hawazin in the Battle of Hunain, the Muslims had gained ascendancy over all the tribes surrounding Arabia. Witnessing this, the Jews, Christians, and hypocrites once again conspired together. Having seen all their previous efforts fail, they resolved to seek help from the then superpower – the Roman Empire – and thus devised a perilous plan. On one hand, they established contact with the Roman Emperor and persuaded him to send his army to annihilate the Muslims; on the other, the hypocrites in Medina began spreading rumours that the Roman Emperor was preparing to send his forces to Medina to completely destroy Muhammad, peace be upon him, and all the Muslims.
In this manner, the hypocrites and other opponents desired that the Holy Prophetsa himself would march towards Syria to confront the Romans, and in either case – whether due to the hardships of the journey or in battle against the Romans – his demise would become inevitable (God forbid).
In any case, this was their wish. Further details of this incident will be mentioned later, insha-Allah.
Today, in the Mahdi Mosque in Gol Bazar Rabwah, terrorists launched an attack, and around 5-6 of our members have also sustained injuries. Two of them are in serious condition and are undergoing surgery. May Allah the Almighty improve their condition and also bestow His grace upon the others who have been injured as well. Those who have been seriously injured sustained gunshots in the abdomen. Our security officer also shot dead one of the terrorists, whilst the other one fled from the scene. This is according to the latest reports; further details will come through.
May Allah the Almighty swiftly seize the terrorists and those who violate the law and the opponents of the Jamaat. The Punjab government and the Chief Minister claim that they have controlled 100% of the crime in Punjab, and no more criminals remain. However, the daily attacks on Ahmadis, martyring them, injuring them, and burning their properties, are perhaps not considered as crimes in their eyes. May Allah the Almighty grant wisdom to such governments and quickly manifest His sign in support of the Jamaat.
(Official Urdu transcript published in the Daily Al Fazl International, 31 October 2025, pp. 2-7. Translated by The Review of Religions.)
