After reciting Tashahhud, Ta‘awwuz and Surah al-Fatihah, His Holiness, Hazrat Mirza Masroor Ahmad (aba) said that he would continue mentioning expeditions from the life of the Holy Prophet (sa).
His Holiness (aba) said that there is an expedition we find mention of in history called the Expedition of Zaid bin Harithah. This took place in Jamadi al-Akhir 6 AH towards the Banu Juzam in Hisma, which was at a journey of eight nights from Madinah.
His Holiness (aba) quoted Hazrat Mirza Bashir Ahmad (ra) who writes:
‘With regards to the date of this expedition, there is one ambiguity, the mention of which is necessary. Ibni Sa‘d and in his following, other scholars of Sirat have recorded the date of this expedition to be in Jamadi’ul-Akhir 6 A.H., and have declared this as authentic. However, Allamah Ibni Qayyim has elaborated in Zadul-Ma‘ad that this expedition occurred in 7 A.H. after the Treaty of Hudaibiyah. Perhaps the basis of Ibni Qayyim’s claim is because the account states that the reason for this expedition was that Dihyah Kalbi was returning to Madinah after meeting with Caesar, and the Banu Juzam looted him en-route. It is affirmed that the Holy Prophet (sa) sent Dihyah (ra) to Caesar with a letter after the Treaty of Hudaibiyah. This is why this incident could not have occurred prior to the Treaty of Hudaibiyah in any case. This evidence is in itself fully clear and apparent, and in light of this, the narration of Ibni Sa‘d is worthy of dismissal. However, in the opinion of this humble one, there is one explanation which Allamah Ibni Qayyim has not taken notice of, and that is – perhaps Dihyah (ra) journeyed to Syria to meet Caesar more than once. In other words, the first time, that is, prior to the Treaty of Hudaibiyah, he went on his own accord for the purpose of trade and also met Caesar. The second time, after the Treaty of Hudaibiyah, he journeyed there with the letter of the Holy Prophet (sa), and the Holy Prophet (sa) sent him as an ambassador, selecting him on the basis that he had already met Caesar. This explanation is also supported by the fact that Ibni Ishaq has written that during the first journey, Dihyah (ra) was in the possession of trade goods, but in the journey after the Treaty of Hudaibiyah, there seems to have been no apparent relation with trade goods. It is also possible that this journey of Dihyah (ra) was merely for the purpose of trade and the narrator of Ibni Sa‘d mixed up the second journey with the first and combined the mention of the meeting with Caesar and his gifts to this narration by conjecture. Allāh knows best.’
(The Life and Character of the Seal of Prophets (sa), Vol. 3, p. 30)
His Holiness (aba) said that Dihyah Kalbi was returning from a meeting with the Caesar of Rome who had also given him some gifts. Along the way, Hunaid bin Arid and his son attacked him and took everything Dihyah (ra) had except for an old garment. The people of the Dhubaib tribe of Rufa’ah bin Zaid who were Muslims, heard about this, went to the Banu Juzam and attacked them in order to retrieve the gifts that had been given to Dihyah Kalbi.
His Holiness (aba) said that when the Holy Prophet (sa) heard about the incident from Dihyah Kalbi (ra) and his request for retribution from Hunaid and his son, the Holy Prophet (sa) dispatched an envoy of 500 Muslims under the leadership of Hazrat Zaid bin Harithah (ra). This battalion would travel by night and hide by day. On the other side were more of the Banu Juzam tribe. Rufa’ah was not aware of all of this. In the meantime the battalion under the leadership Hazrat Zaid (ra) of attacked the Banu Juzam and overcame them, taking 1,000 camels and 500 sheep along with 100 prisoners.
His Holiness (aba) said that after this attack, the Banu Dhubaib, who were a branch of the Banu Juzam, went to the Holy Prophet (sa) and said that they had become Muslims; however, there were protections in place for the non-Muslims, then why was it that their tribe was also attacked? The Holy Prophet (sa) said that they were correct, however, Hazrat Zaid (ra) was not aware. The Holy Prophet (sa) constantly expressed his grief over those of their tribe who were killed. The Banu Dhubaib said that they had to demand in relation to their slain; however, they simply asked that what was taken from them be returned, which the Holy Prophet (sa) immediately instructed to be done.
His Holiness (aba) said that this clearly refutes the baseless allegations that Islam went to war simply to obtain spoils. These days Muslims attack Muslims themselves, let alone honouring the rights of those they have established oaths with.
His Holiness (aba) said that there is another expedition of Hazrat Zaid bin Harithah (ra) in Rajab 6 AH to the Valley of Qura, which is located 350 kilometres from Madinah. The Mazhij and Quza tribes lived here and there was a battle between them and the Muslims, in the course of which Hazrat Zaid (ra) was also injured.
His Holiness (aba) said that there was the Expedition of Abdur Rahmad bin Auf (ra) which took place in Shaban 6 AH towards Dumatul Jandal which is located about 450 kilometres from Madinah. His Holiness (aba) quoted Hazrat Mirza Bashir Ahmad (ra) who writes:
‘With relevance to the preparation and departure of this expedition, Ibni Ishaq has recorded the interesting narration of ‘Abdullah bin ‘Umar (ra), that on one occasion when we were sitting in the company of the Holy Prophet (sa) and Ḥazrat Abu Bakr (ra), ‘Umar (ra), Uthman (ra), ‘Ali (ra), and ‘Abdur-Rahman bin ‘Auf (ra) were also present, and a young Ansari presented himself before the Holy Prophet (sa) and inquired, “O Messenger of Allah! Who is most superior among the believers?” The Holy Prophet (sa) responded, “He who is most superior in his character.” Then he asked, “Then O Messenger of Allah! Who is the most righteous?” The Holy Prophet (sa) responded, “He who remembers death much and prepares for it in advance.”
Upon this, the Ansari companion became silent and the Holy Prophet (sa) looked towards us and said:
“O Ye Party of the Muhajirin! There are five evils, for which I seek Allah’s protection that they never take root in my Ummah, because any nation wherein they develop, is destroyed by them. Firstly, indecency and fornication do not spread in any nation to the extent that they begin to carry it out in public, and as a result such diseases and epidemics do not begin to manifest themselves as in the people before them. Secondly, the evil of dishonesty in weight and measure has never taken root in any nation, and as a result, the affliction of famine, hardship, adversity, and tyrannous and unjust rule were not sent down upon them. Thirdly, no nation has ever exhibited indolence and negligence in the offering of Zakat and charity and, as a result, suffered a shortage of rain, to the extent that if God did not care for the animals and cattle among His creation, that rainfall would be permanently withheld from such a nation. Fourthly, no nation has ever broken the covenant of God and His Messenger, and as a result, another nation from among their enemies was not made to rule over them, who began to usurp their rights. Fifthly, never have the scholars and leaders of any nation issued religious verdicts in an attempt to deform the Shari‘ah for their objectives and as a result a series of internal violence and conflicts were not spurred.”
This golden address of the Holy Prophet (sa) is an excellent insight into the causes underlying the rise and decline of nations. Moreover, if the Muslims so desire, this can serve as an excellent lesson even in current times.
(The Life and Character of the Seal of Prophet (sa), Vol. 3, pp. 69-70)
His Holiness (aba) continued quoting Hazrat Mirza Bashir Ahmad (ra) regarding the details of this expedition:
‘Now, the sphere of Islamic influence was beginning to widen very rapidly, and the propagation of Islam was beginning to reach far-off regions as well. However, along with this, opposition was also increasing in these distant regions. Those who were inclined to Islam were forced to confront persecution from their tribesmen, and in fear of this persecution, many weak-natured people remained deterred from their expression of Islam. Therefore, among the motives for war expeditions, an additional motive was added, that armies be sent towards such tribes wherein various people were inclined to Islam in their hearts, but remained deterred from accepting Islam due to fear of persecution. In other words, the purpose behind dispatching these armies was the establishment of religious freedom which was greatly emphasised by Islam.
Under this primary objective, the Holy Prophet (sa) dispatched an army under the command of ‘Abdur-Rahman bin ‘Auf (ra), who was sent to the far-off region of Dumatul-Jandal in the month of Sha‘ban 6 A.H. Readers may recall that the Holy Prophet (sa) also travelled to this very place in 4 A.H. for the establishment of peace himself. In this manner, the stated region had already entered into the circle of Islam’s influence two years previously and the residents of this place were not unaware of Islamic teachings. Rather, conceivably, a group of them were inclined to Islam but did not have the courage due to the opposition of their chieftains and tribesmen. In the sixth year of Hijrah, the Holy Prophet (sa) dispatched a large army composed of eminent companions, towards Dumatul-Jandal, under the command of ‘Abdur-Rahman bin ‘Auf (ra)…
After this, the Holy Prophet (sa) addressed his intimate companion ‘Abdur-Rahman bin ‘Auf (ra) and said, “Ibni ‘Auf! Be prepared, for I desire to send you on a Sariyyah as a commander.” Therefore, the next day, ‘Abdur-Rahman bin ‘Auf (ra) presented himself before the Holy Prophet (sa), and the Prophet (sa) tied the turban of ‘Abdur-Rahman bin ‘Auf (ra) upon his head by his own hands and ordered Bilal (ra) to entrust a flag to him. Then, the Holy Prophet (sa) appointed an army of companions under the command of Hazrat ‘Abdur-Rahman bin ‘Auf (ra) and said to them:
“O Ibni ‘Auf, take this flag, and all of you set out for Jihad in the way of Allah; And fight with the infidels, but look hither, do not act dishonestly, do not break oaths, do not mutilate the dead of the enemy, nor kill any children. This is the commandment of God and the Sunnat of His Prophet.”
In this narration, perhaps the narrator has erroneously omitted the mention of women. Otherwise, at another place it is expounded that when the Holy Prophet (sa) dispatched an army, he would also emphasise not to kill women, the elderly and such people whose lives were dedicated to the service of religion.
After this, the Holy Prophet (sa) instructed Hazrat ‘Abdur-Rahman bin ‘Auf (ra) to leave for Dumatul-Jandal and attempt to resolve the matter peacefully. For if the people restrained their hands from war and confrontation, then that would be the best-case scenario. Furthermore, the Holy Prophet (sa) instructed ‘Abdur-Rahman bin ‘Auf (ra) that in this case, it would be appropriate for him to marry the daughter of the chieftain of the people.
After this, the Holy Prophet (sa) bid farewell to this Sariyyah and ‘Abdur Rahman bin ‘Auf (ra) set off with 700 companions to Dumatul-Jandal, which is situated to the north of Arabia and to the north-east of Tabuk near the border of Syria. When this Islamic army reached Dumah, it initially seemed as if the people of Dumah were ready for war and threatened the Muslims by the sword. However, gradually upon the mediation of ‘Abdur-Rahman bin ‘Auf (ra), they abstained from this intention. After a few days, due to the preaching of ‘Abdur-Rahman bin ‘Auf (ra) their chieftain Asbagh bin ‘Umar Kalbi, who was a Christian, pure-heartedly accepted Islam. Furthermore, along with him, many people of his tribe, who perhaps had already been inclined to Islam in their hearts, became Muslim and those people who wished to remain within their faith also accepted subservience to the Islamic government with complete satisfaction of heart. In this manner, this expedition came to its conclusion with great success and excellence. As per the instruction of the Holy Prophet (sa), ‘Abdur-Rahman bin ‘Auf (ra) married Tamadur, the daughter of the chieftain of Dumatul-Jandal and returned to Madinah. Moreover, by the Grace of God and the blessings of the prayer of the Holy Prophet (sa), a son was born to ‘Abdur-Rahman bin ‘Auf (ra) from Tamadur. He turned out to be among the distinct devotees of Islam and attained such a rank in knowledge and wisdom that he was to be looked upon as the most illustrious of scholars in his time. His name was Abu Salmah Zuhri.
(The Life and Character of the Seal of Prophets (sa), Vol. 3, pp. 69-72)
His Holiness (aba) said that there is also the Expedition of Hazrat Ali (ra) towards Fadak, which was at a distance of a six-night journey from Madinah. His Holiness (aba) quoted Hazrat Mirza Bashir Ahmad (ra) who writes:
‘The devastation which had befallen the Jewish people in Madinah on account of their treachery and mischief-making, was like a rankling thorn in the heart of the Jews of Arabia. Furthermore, after the Ghazwah of Banu Quraizah, which ruined the Jews of Madinah, the village of Khaibar which was the largest centre for the Jews of Hijaz, became a headquarters for secret conspiracies against Islam. Moreover, the Jews of this place, who had habitually proven to be very revengeful, jealous and cruel, were committed to their endeavours of expunging Islam and annihilating the Muslims. Consequently, these very circumstances became the cause of the Battle of Khaibar, which occurred in the beginning of 7 A.H., due to which the entire region of Khaibar joined the Islāmic government. Now, the occurrence which we are about to mention is also attached to this chain of events.
In Sha‘ban 6 A.H., the Holy Prophet (sa) received intelligence that secret talks were mutually underway between the Banu Sa‘d bin Bakr tribe and the Jews of Khaibar and that the Banu Sa‘d were mustering their forces with the assistance of the people of Khaibar.
Upon receiving this news, the Holy Prophet (sa) dispatched an army of companions under the command of Hazrat ‘Ali (ra), who hiding at day and travelling by night, reached near Fadak, close to where these people were gathering. The Muslims found a Bedouin man who was a spy of the Banu Sa‘d. Hazrat ‘Ali (ra) imprisoned him and inquired of him as to the situation of the Banu Sa‘d and the people of Khaibar. At first he expressed a complete lack of knowledge and of having no relations whatsoever. However eventually, he told everything after attaining a promise of forgiveness. Then, the Muslim people made him their guide and moved towards the place where the Banu Sa‘d were gathering, whereafter they launched a sudden attack. Due to this sudden attack, the Banu Sa‘d were confounded and fled from the field of Battle. Hazrat ‘Ali (ra) took the wealth of spoils and returned to Madinah and in this manner, this threat was temporarily deferred.’
(The Life and Character of the Seal of Prophets (sa), Vol. 3, pp. 72-73)
His Holiness (aba) said that then there was the Expedition of Hazrat Abu Bakr (ra) towards Fazarah, which is about 350 kilometres from Madinah. It is recorded that under the command of Hazrat Abu Bakr (ra) the Muslims attacked the Banu Fazarah and were victorious.
His Holiness (aba) said that he would continue narrating these incidents in the future.
His Holiness (aba) said that he would mention the following deceased members:
Tayyab Ali Bangali who was a dervish of Qadian and recently passed away. He was born in Bangladesh. When he visited the Second Caliph (ra) in Qadian he fell in love with Qadian and never returned back to his homeland after that. He was able to serve the Community in various capacities. When there was difficulty in regards to funds, it was instructed that the workers in Sadr Anjuman should try to take up some work on the side for an income, upon which he opened a tea shop and would offer free tea to the poor and guests. Recently he had an ailment of the knees for which doctors suggested surgery but he did not agree. During that time, he prayed a great deal and saw a dream one night in which the Promised Messiah (as) gave him some herbs. Thereafter his condition started improving and he was eventually able to return to the mosque for prayers. He loved Khilafat a great deal. He had an affinity for sports and would encourage other youngsters to participate in sports as well and would also tend to their upbringing in this way. He was the last dervish remaining in Qadian. After him, no dervishes remain. It is now the duty of the new generation in Qadian to keep alive the spirit of sacrifice and devotion established by their elders.
Mirza Muhammad Din Naz who had been serving as Sadr Sadr Anjuman Rabwah. After completing his studies, he served as a professor and then also as Vice Principal at Jamia Ahmadiyya Rabwah. He served the Community in various capacities. He also had the honour of being imprisoned in the way of Allah for his faith as an Ahmadi. He was proficient in the Arabic language as well and served as the head of the Arabic board. His wife attests to the fact that his life was an embodiment of ‘Love for all, hatred for none.’ From his teenage years, he had established the habit of offering tahajjud [pre-dawn voluntary prayers]. His Holiness (aba) said that whenever Muhammad Din Naz came to the UK, he would always express great love for Khilafat and he would see his eyes filled with love. His Holiness (aba) attested to his obedience. If ever anyone invited him somewhere, he would only agree to go if they assured that they would bring him back in time to offer prayers behind His Holiness (aba). He had been offered a high-paying job at a university in Egypt, at a time when a missionary’s allowance was only 40 rupees. However, he refused this offer because he had devoted his life to the service of the Community. His Holiness (aba) prayed that may Allah grant him forgiveness and mercy and elevate his station.
Akmuran Haikif who was serving as the president of the Community in Turkmenistan. He had the opportunity of coming to the Jalsa Salana (Annual Convention) in the UK and taking part in the International Bai’at (initiation ceremony), becoming the first Ahmadi from Turkmenistan. He was able to translate the Holy Qur’an into Turkmen. He describes that as a student, he would always search for God and saw a dream of someone calling him towards himself. Later, upon learning of the Ahmadiyya Community and seeing a picture of the Promised Messiah (as) he realised that this was the same person he had seen in his dream. He was a very sincere individual. His Holiness (aba) prayed that may Allah grant him forgiveness and mercy and elevate his station.
Summary prepared by The Review of Religions
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