Sahaba Became Apostates at Hudaibiyya?

Allegation on Sulh Hudaibiyyah

Recently some of the anti-Ahmadis have raised an allegation on Hadrat Mirza Ghulam Ahmad (as) that he has God Forbid mocked the sahaba. Hadrat Ahmad (as) was the greatest lover of the companions of the Prophet Muhammad (sa) and his writings testify to this. For example, he (as) has written:

The allegation they raise is that Hadrat Ahmad (as) said the companions had apostatised from Islam during the event of Hudabiyya while relating it to some of the unfortunate members who had left Islam Ahmadiyya after the incident of Abdullah Atham. Hadrat Mirza Ghulam Ahmad (as) writes:

“In the incident of Hudaibiyya, it is written in Tafsir Ibn Kathir that many truthful people became apostates, and the reason was that the disbelievers of Mecca became aware of this prophecy which is why they did not allow them to enter the city and the sahaba were not less than 5000 or 6000. This was such a trivial matter, but Allah the Almighty protected the truthful” (Maktoobat-e-Ahmad, vol. 2, p. 205)

This is not about the companions of the Prophet Muhammad (sa). Just a few pages before this letter on page 204, Hadrat Ahmad (as) writes:

“In the incident of Hudaibiyya, Ibn Kathir has written that the companions were put into such a trial that it is written that from this trial they were near the point of destruction” (Maktoobat-e-Ahmad, vol. 2, p. 201)

Here Hadrat Ahmad (as) is referring to the following passage of Tafsir Ibn Kathir:

قال وقد كان أصحاب رسول الله صلى الله عليه وسلم خرجوا وهم لا يشكون في الفتح لرؤيا رآها رسول الله صلى الله عليه وسلم، فلما رأوا ما رأوا من الصلح والرجوع وما تحمل رسول الله صلى الله عليه وسلم على نفسه، دخل الناس من ذلك أمر عظيم حتى كادوا أن يهلكوا

“He said: The Companions of the Messenger of Allah, peace and blessings be upon him, had gone out not doubting the conquest due to a vision the Messenger of Allah, peace and blessings be upon him, had seen. But when they saw what they saw of the treaty, the retreat, and what the Messenger of Allah, peace and blessings be upon him, took upon himself, the people were greatly grieved by it to the point of destruction.” (Tafsir Ibn Kathir, vol. 7, p. 323)

The other writings of Hadrat Ahmad (as) also prove that this is not regarding the companions. In his book Anwar ul-Islam, he writes:

“You would remember that in the incident of Hudaibiyya, Allah the Almighty called it the great victory and said ‘Verily, we have granted thee a clear victory’, this victory was even concealed for majority of the companions, rather some of the hypocrites apostatized because of this” (Anwar ul-Islam, Ruhani Khazain, vol. 9, p. 90)

Then in Arbain, he (as) writes:

“And when the prophecy of Hudaibiyya was not fulfilled according to the thought of some of the senseless people, then in some commentaries it is written that the ignorant have apostatized” (Arabeen, Ruhani Khazain, vol. 17, p. 379)

Then he (as) writes in Tohfa-e-Ghaznaviyya:

“Don’t present such an allegation which was raised before this by some of the hypocrites regarding the event of Hudaibiyya in which Allah protected Umar Farooq and the hypocrites were destroyed” (Tohfa-e-Ghaznaviyya, Ruhani Khazain, vol. 15, p. 555)

All these references make it explicitly clear that Hadrat Ahmad (as) was never speaking about the companions in the true essence, but those regarding whom the commentators have used the word ‘hypocrites’.

Definition of a Companion

The definition of a companion in the true essence according to the scholars is one who accompanied the Prophet Muhammad (sa) or saw him and then actually died upon Islam. Generally, the word sahabi is used for even hypocrites like Abdullah Bin Ubai bin Sulul. For example, in Bukhari, it is narrated:

فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏”‏ لاَ يَتَحَدَّثُ النَّاسُ أَنَّهُ كَانَ يَقْتُلُ أَصْحَابَهُ

The Prophet Muhammad (sa) said no, lest the people should say that Muhammad (sa) used to kill his companions (Sahih al-Bukhari, hadith #3518)

This does not mean that he was a companion in the true essence. Allah States in the Qur’an:

وَلَا تُصَلِّ عَلَىٰ أَحَدٍ مِنْهُمْ مَاتَ أَبَدًا وَلَا تَقُمْ عَلَىٰ قَبْرِهِ ۖ إِنَّهُمْ كَفَرُوا بِاللَّهِ وَرَسُولِهِ وَمَاتُوا وَهُمْ فَاسِقُونَ

And never pray thou for any of them that dies, nor stand by his grave; for they disbelieved in Allah and His Messenger and died while they were disobedient. (Chapter 9, verse 84)

Allah the Almighty Himself calls these hypocrites those who died upon disbelief.

What Counts as Apostasy?

From the writings of Hadrat Ahmad (as), it’s clear that he is calling those hypocrites apostates who through their action and word denied the revelation of Allah the Almighty.

The first person Hadrat Ahmad (as) is referring to here is none other than al-Jaddu bin Qais. In Tafsir Ibn Kathir, it is written:

ودعا رسول الله صلى الله عليه وسلم الناس إلى البيعة، فكانت بيعة الرضوان تحت الشجرة، فكان الناس يقولون بايعهم رسول الله صلى الله عليه وسلم على الموت، وكان جابر بن عبد الله رضي الله عنهما يقول إن رسول الله صلى الله عليه وسلم لم يبايعهم على الموت، ولكن بايعنا على أن لا نفر، فبايع الناس، ولم يتخلف أحد من المسلمين حضرها، إلا الجد بن قيس أخو بني سلمة، فكان جابر رضي الله عنه يقول والله لكأني أنظر إليه لاصقاً بإبط ناقته، قد صبأ إليها يستتر بها من الناس

Ibn Ishaq continued, “The Messenger of Allah called the Muslims to give a pledge of allegiance, resulting in the pledge of Ar-Ridwan being conducted under the tree. Later, people used to say that the Messenger of Allah took the pledge from them to die. However, Jabir bin `Abdullah said, `The Messenger of Allah did not ask us to give a pledge to die (or be victorious), but that we would not run away (from battle).’ The Muslims gave their pledge and none among them held back from giving it, except Al-Jadd bin Qays from the tribe of Bani Salamah. Jabir used to say afterwards, `By Allah, it is as if I am looking at him now next to the shoulder of his camel taking refuge behind it, so that the people did not see him.’ (Tafsir Ibn Kathir, vol. 7, p. 332)

Ibn Kathir puts this incident under the incident of al-Hudaibiyya in his book al-Bidayah wal-Nihayah.

Many of the commentators have called al-Jadd bin Qais a hypocrite. For example, Imam al-Zamakshari writes:

فما نكث أحد منا البيعة إلا جد بن قيس وكان منافقا

“None of them broke their bayah, except Jadd bin Qais and he was a hypocrite” (Tafsir al-Zamakshari, vol. 4, p. 335)

The next group of hypocrites referred to by Hadrat Ahmad (as) are those who mocked the Prophet Muhammad (sa) and the companions when they returned to Medina without performing the pilgrimage. They persisted in their doubts regarding the fulfillment of the prophecy till the next year and continuously said we did not shave our heads or cut our hair short and we have not performed the pilgrimage. This was an entire group of people as it was led by the chief of the hypocrites, Abdullah bin Ubai bin Sulul.

In the commentary of Muqatil bin Sulaiman, it is written:

قوله: لَقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيا بِالْحَقِّ وذلك أن الله- عز وجل- أرى النبي- صلى الله عليه وسلم- في المنام وهو بالمدينة قبل أن يخرج إلى الحديبية أنه وأصحابه حلقوا وقصروا، فأخبر النَّبِيّ- صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ- بِذَلِك أصحابه ففرحوا واستبشروا وحسبوا أنهم داخلوه [163 أ] في عامهم ذلك، وقالوا: إن رؤيا النبي- صلى الله عليه وسلم- حق. فردهم الله- عز وجل- عن دخول المسجد الحرام إلى غنيمة خيبر، فقال المنافقون عبد الله بن أبي، وعبد الله بن رسل، ورفاعة ابن التابوه: والله، ما حلقنا ولا قصرنا ولا رأينا المسجد الحرام

“And the statement of Allah : “Surely has Allah in truth fulfilled for His Messenger the vision and this is why Allah showed the Prophet (sa) in the dream that he is in Medina before he went out to Al-Hudaibiyyah and that he and his companions have shaved their heads and cut their hair short. So the Prophet Muhammad (sa) informed them about this and the companions rejoiced and celebrated and they thought they would enter it that year. They said the vision of the Prophet (sa) is true and Allah returned them from entering Masjid al-Haram up to the point where they got the spoils of Khaibar and then the hypocrites Abdullah Bin Ubai, Abdullah bin Rasul and Rifa’ah bin Tabooh said: ‘By God, we did not shave, nor shorten our hair, nor did we see the scared mosque” (Tafsir Muqatil bin Sulaiman, vol. 4, p. 76)

Imam Fakhruddin al-Razi writes:

وَذَلِكَ قَوْلُهُمْ مَا دَخَلْنَا الْمَسْجِدَ الْحَرَامَ وَلَا حَلَقْنَا وَلَا قَصَّرْنَا حَيْثُ كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَأَى فِي مَنَامِهِ أَنَّ الْمُؤْمِنِينَ يَدْخُلُونَ مَكَّةَ

“And this is why they had said that we have not entered Masjid al-Haram, nor shaved, nor cut our hair short, as the Prophet Muhammad (sa) saw in his dream that the believers will enter Mecca.” (Tafsir Mafatih ul Ghaib, vol. 28, p. 86)

Imam al-Baidawi writes:

فلما تأخر قال بعضهم والله ما حلقنا ولا قصرنا ولا رأينا البيت

“When it was delayed, some of them said, ‘By God, we did not shave our head nor cut our hair short, nor did we see the House of Allah.” (Tafsir al-Baidawi, vol. 5, p. 131)

 

Nawab Siddiq Hassan Khan sahib writes:

(لَقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيَا) أي: جعل رؤياه صادقة محققة ولم يجعلها أضغاث أحلام وإن كان تفسيرها لم يقع إلا بعد ذلك في عمرة القضاء قال الواحدي، قال المفسرون: إن الله سبحانه أرى نبيه صلى الله عليه وسلم في المدينة قبل أن يخرج إلى الحديبية كأنه هو وأصحابه حلقوا وقصروا، فأخبر بذلك أصحابه، ففرحوا وحسبوا أنهم سيدخلون مكة عامهم ذلك، فلما رجعوا من الحديبية ولم يدخلوا مكة قال المنافقون والله ما حلقنا ولا قصرنا ولا دخلنا المسجد الحرام فأنزل الله هذه الآية، وقيل إن الرؤيا كانت بالحديبية

“Surely has Allah in truth fulfilled for His Messenger the Vision – meaning he made his vision true and fulfilled and did not make it among the confused dreams even if the meaning did not become apparent except after the umrah was complete. Al-Wahidi says that the commentators say that Allah showed his Prophet (sa) a dream that he is going to al-Hudaibiyya from Medina with his companions who have their head shaved or hair cut short and he (sa) told his companions about and they rejoiced and they thought that they would enter Mecca this year. When they returned from al-Hudaibiyya and did not enter Mecca, the hypocrites said that by Allah we will not shave our heads or cut our hair short and nor will we enter Masid al-Haram” (Fathul Bayan, vol. 13, p. 117)

In Tafsir al-Tabari, it is written that the hypocrites were doing such mockery:

حَدَّثَنِي يُونُسُ، قَالَ: أَخْبَرَنَا ابْنُ وَهْبٍ، قَالَ: قَالَ ابْنُ زَيْدٍ، فِي قَوْلِهِ: ﴿لَقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيَا بِالْحَقِّ﴾ [الفتح: ٢٧] إِلَى آخِرِ الْآيَةِ قَالَ: قَالَ لَهُمُ النَّبِيُّ ﷺ: «إِنِّي قَدْ رَأَيْتُ أَنَّكُمْ سَتَدْخُلُونَ الْمَسْجِدَ الْحَرَامَ مُحَلِّقِينَ رُءُوسَكُمْ وَمُقَصِّرِينَ» فَلَمَّا نَزَلَ بِالْحُدَيْبِيَةِ وَلَمْ يَدْخُلْ ذَلِكَ الْعَامَ طَعَنَ الْمُنَافِقُونَ فِي ذَلِكَ

“Surely has Allah in truth fulfilled for His Messenger the Vision- to the last verse – the Prophet Muhammad (sa) said to them : ‘Indeed, I have seen that you will enter the sacred mosque with your heads shaven and hair cut short. When he (sa) arrived at Hudaibiyyah, and did not enter that year, the hypocrites criticized him” (Tafsir al-Tabari, vol. 21, p. 317)

They continuously said these words in mockery till the next year. Imam al-Baghwi writes:

أَرَادَ بِهَذِهِ الرُّؤْيَا مَا رَأَى ﷺ عَامَ الْحُدَيْبِيَةِ أَنَّهُ دَخَلَ مَكَّةَ هو وأصحابه فجعل السَّيْرَ إِلَى مَكَّةَ قَبْلَ الْأَجَلِ فَصَدَّهُ الْمُشْرِكُونَ فَرَجَعَ إِلَى الْمَدِينَةِ وَكَانَ رُجُوعُهُ فِي ذَلِكَ الْعَامِ بَعْدَمَا أَخْبَرَ أَنَّهُ يَدْخُلُهَا فِتْنَةً لِبَعْضِهِمْ حَتَّى دَخَلَهَا فِي الْعَامِ الْمُقْبِلِ فَأَنْزَلَ اللَّهُ تَعَالَى: «لَقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيَا بِالْحَقِّ»

“By the vision he (sa) saw in the year of Hudaibiyyah, that he (sa) and his companions entered Mecca, so he (sa) set out to travel to Mecca before its time but the polytheists stopped him and he returned to Medina and his return that year after he had informed that he would enter it became a trial for some until they had entered it the upcoming year and then Allah Revealed: Surely has Allah in truth fulfilled for His Messenger the Vision” (Tafsir al-Baghwi, p. 103)

Imam al-Mazhari also writes:

وقال قوم أراد بهذا الرؤيا ما راى النبي ﷺ عام الحديبية انه دخل مكة هو وأصحابه فعجّل السير الى مكة قبل للاجل فصده المشركون فرجع فكان رجوعه فى ذلك العام بعد ما اخبر انه يدخلها فتنة وموجبا للشك لبعض الناس حتّى دخلها فى العام المقبل

“Some say that this relates to the dream that the Prophet Muhammad (sa) saw in the year of Hudaibiyya, that he would enter Mecca with his companions and he (sa) hastened to go to Mecca ahead of time, but the polytheists stopped him, so he returned, so his return that year was after he told them they would enter it and became a trial and reason to doubt for some of the people until they entered it the next year” (Tafsir al-Mazhari, vol. 4, p. 258)

These references show that a group of people were mocking this prophecy of the Prophet Muhammad (sa) which is why Hadrat Ahmad (as) gave them the title of apostates. Anyone who mocks a prophecy of the Prophet Muhammad (sa) is in fact doubting its fulfillment. The Holy Qur’an goes to the extent of calling the statement of Abdullah bin Ubai bin Sulul where he said the Prophet (sa) is the most wretched as disbelief and this was far worst. Allah States in the Qur’an:

يَحْلِفُونَ بِاللَّهِ مَا قَالُوا وَلَقَدْ قَالُوا كَلِمَةَ الْكُفْرِ وَكَفَرُوا بَعْدَ إِسْلَامِهِمْ وَهَمُّوا بِمَا لَمْ يَنَالُوا ۚ وَمَا نَقَمُوا إِلَّا أَنْ أَغْنَاهُمُ اللَّهُ وَرَسُولُهُ مِنْ فَضْلِهِ ۚ فَإِنْ يَتُوبُوا يَكُ خَيْرًا لَهُمْ ۖ وَإِنْ يَتَوَلَّوْا يُعَذِّبْهُمُ اللَّهُ عَذَابًا أَلِيمًا فِي الدُّنْيَا وَالْآخِرَةِ ۚ وَمَا لَهُمْ فِي الْأَرْضِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ

They swear by Allah that they said nothing, but they did certainly use blasphemous language, and disbelieved after they had embraced Islam. And they meditated that which they could not attain. And they cherished hatred only because Allah and His Messenger had enriched them out of His bounty. So if they repent, it will be better for them; but if they turn away, Allah will punish them with a grievous punishment in this world and the Hereafter, and they shall have neither friend nor helper in the earth. (Chapter 9 verse 74)

In Tafsir Ibn Kathir, one of the opinions given is that this was revealed regarding Abdullah bin Ubai bin Sulul. It is written:

قال قتادة نزلت في عبد الله بن أبي

Qatadah says that this verse was revealed regarding Abdullah bin Ubai (Tafsir Ibn Kathir, vol. 4 p. 157)

This is referring to Abdullah bin Ubai and the following verse:

يَقُولُونَ لَئِنْ رَجَعْنَا إِلَى الْمَدِينَةِ لَيُخْرِجَنَّ الْأَعَزُّ مِنْهَا الْأَذَلَّ ۚ وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ وَلَٰكِنَّ الْمُنَافِقِينَ لَا يَعْلَمُونَ

They say, ‘If we return to Medina, the one most honourable will surely drive out therefrom the one most mean;’ while true honour belongs to Allah and to His Messenger and the believers; but the hypocrites know not. (Chapter 63 verse 9)

The Qur’an refers to these hypocrites as apostates. Allah States:

إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ ۗ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ {2} اتَّخَذُوا أَيْمَانَهُمْ جُنَّةً فَصَدُّوا عَنْ سَبِيلِ اللَّهِ ۚ إِنَّهُمْ سَاءَ مَا كَانُوا يَعْمَلُونَ {3} ذَٰلِكَ بِأَنَّهُمْ آمَنُوا ثُمَّ كَفَرُوا فَطُبِعَ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَفْقَهُونَ {4}

When the hypocrites come to thee, they say, ‘We bear witness that thou art indeed the Messenger of Allah.’ And Allah knows that thou art indeed His Messenger, but Allah bears witness that the hypocrites are surely liars. They have made their oaths a shield; thus they turn men away from the way of Allah. Evil surely is that which they have been doing. That is because they first believed, then disbelieved. So a seal was set upon their hearts and consequently they understand not. (Surah al-Munafiqun, Verses 2-4)

As per the Qur’anic terminology, the Promised Messiah (as) calls these hypocrites apostates because the Qur’an says that they disbelieved after having faith. This is the definition of apostasy. In some writings Hadrat Ahmad (as) calls them hypocrites and in other writings he refers to them as apostates because of these verses of the Qur’an.

Among these hypocrites were those who increased in doubt and their hypocrisy was exposed when the Prophet Muhammad (sa) returned to Medina. They had doubts regarding the treaty and the fulfillment of the dream of the Prophet Muhammad (sa). The doubt of these hypocrites is mentioned throughout the tafasir.

In Tafsir al-Qurtubi, it is written:

قال قتادة: كان رسول الله صلى الله عليه وسلم رأى في المنام أنه يدخل مكة على هذه الصفة فلما صالح قريشاً بالحُدَيْبِيَة ارتاب المنافقون حتى قال رسول الله صلى الله عليه وسلم إنه يدخل مكة فأنزل الله تعالى: { لَّقَدْ صَدَقَ ٱللَّهُ رَسُولَهُ ٱلرُّؤْيَا بِٱلْحَقِّ }

“Qatadah said that the Messenger of Allah (sa) saw a dream that he will enter Mecca in this manner and when he agreed to the peace treaty at Hudaibiyya, the hypocrites doubted until the Messenger of God (sa) said he is entering Mecca and Allah revealed “Surely has Allah in truth fulfilled for His Messenger the Vision” (Tafsir al-Qurtubi, vol. 4, p. 139)

Then he writes under the commentary of Chapter 17 verse 60:

وعن ابن عباس قال: الرؤيا التي في هذه الآية هي رؤيا رسول الله صلى الله عليه وسلم أنه يدخل مكة في سنة الحُدَيْبِيَة، فَرُدّ فٱفتتن المسلمون

“Ibn Abbas (ra) has stated that the vision mentioned is the vision of the Messenger of Allah (sa) that he will enter Mecca in the year of al-Hudaibiyya, and he was sent back and this put the Muslims to trial” (Tafsir al-Qurtubi, vol. 13, p. 110)

In Tafsir al-Jalalayn, it is written:

﴿لَقَدْ صَدَقَ اللَّه رَسُوله الرُّؤْيا بِالحَقِّ﴾ رَأى رَسُول اللَّه ﷺ فِي النَّوْم عام الحُدَيْبِيَة قَبْل خُرُوجه أنَّهُ يَدْخُل مَكَّة هُوَ وأَصْحابه آمِنِينَ ويَحْلِقُونَ ويُقَصِّرُونَ فَأَخْبَرَ بِذَلِكَ أصْحابه فَفَرِحُوا فَلَمّا خَرَجُوا مَعَهُ وصَدَّهُمْ الكُفّار بِالحُدَيْبِيَةِ ورَجَعُوا وشَقَّ عَلَيْهِمْ ذَلِكَ ورابَ بَعْض المُنافِقِينَ نَزَلَتْ

“Surely has Allah in truth fulfilled for His Messenger the Vision – the Messenger of Allah (sa) saw a dream during the year of al-Hudaibiyya before he left that he and his companions would enter Mecca in peace, having their heads shaven and others having their hair cut short; and he (sa) informed his companions of this and they rejoiced and when they left with him (sa), they were stopped by the disbelievers at Hudaibiyya and returned and it was difficult for them and some of the hypocrites doubted” (Tafsir al-Jalalayn, p. 683)

In Tafsir Maturidi, it is written:

وقَالَ بَعْضُهُمْ: إنه أري رسول اللَّه ﷺ في المنام كأنه يدخل المسجد الحرام آمنًا، فأخبر بذلك أصحابه أنه رأى ذلك، فلما كان عام الحديبية، وصرف عن البيت ارتاب بعض الناس في رؤياه، فذلك فتنة للناس على ما أخبر، لكنّه لم يبين له متى يدخل فيه، وقد وعد أنه يدخل فيه آمنًا

“Some of them said: ‘He showed the Messenger of God (sa) in a dream as if he was entering Masjid al-Haram in peace, and he (sa) informed his companions that he had seen this. Then when it was the year of al-Hudaibiyya, he had to leave and this caused doubts in some people regarding his vision and became trial for some people regarding what he informed them but he (sa) had not told them when he would enter it, rather he said that Allah promised him that he would enter it safely” (Tawilat Ahlus sunnah, vol. 7, p. 73)

Hadrat Ibn Kathir (rh) mentions the condition of the companions in the following words:

فلما وقع ما وقع وقعت في نفوس بعض الصحابة من ذلك شيء، حتى سأل عمر بن الخطاب رضي الله عنه في ذلك فقال له فيما قال: أفلم تكن تخبرنا أنا سنأتي البيت ونطوف به؟ قال: بلى، أفأخبرتك أنك تأتيه عامك هذا؟ أخبرتكم أني رأيت البيت، ودخلنا وطفنا، قلت لكم: سيقع في هذا العام؟ قال: لا. قال: فإنك آتيه ومطوف به.

“And when what had happened had happened, something occurred in the hearts of some of the Companions (ra), so much so that ‘Umar ibn al-Khattab (ra) questioned the Messenger (sa) about it, saying: ‘Did you not inform us that we would go to the House [of God] and circumambulate it?’ He said: ‘Certainly! But did I inform you that you would go there this year? I informed you I saw the House [of God] and we entered it and circumambulated it. Did I tell you it would take place this year?’ He answered: ‘No.’ He said: ‘So, you will surely go there and circumambulate it.’” (Ibn Kathir, Vol. 7, p. 331)

Now if this was the condition of the companions, you can only imagine what the hypocrites were thinking.

This shows that what Hadrat Ahmad (as) was correct and in line with the words of Ibn Kathir (rh). This is once again a weak allegation of the opponents.

The last question is why did Hadrat Ahmad (as) use the word apostate if Ibn Kathir (rh) did not?

Hadrat Mirza Ghulam Ahmad (as) has written almost 90 books with thousands and thousands of references. Scholars of every sect of Islam agree that there are different types of texts and there is something called isharat-un-nas. This is proven from Sahih al-Bukhari. It is narrated:

حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللَّهِ، قَالَ لَعَنَ اللَّهُ الْوَاشِمَاتِ وَالْمُوتَشِمَاتِ وَالْمُتَنَمِّصَاتِ وَالْمُتَفَلِّجَاتِ لِلْحُسْنِ الْمُغَيِّرَاتِ خَلْقَ اللَّهِ‏.‏ فَبَلَغَ ذَلِكَ امْرَأَةً مِنْ بَنِي أَسَدٍ يُقَالُ لَهَا أُمُّ يَعْقُوبَ، فَجَاءَتْ فَقَالَتْ إِنَّهُ بَلَغَنِي أَنَّكَ لَعَنْتَ كَيْتَ وَكَيْتَ‏.‏ فَقَالَ وَمَا لِي لاَ أَلْعَنُ مَنْ لَعَنَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَمَنْ هُوَ فِي كِتَابِ اللَّهِ فَقَالَتْ لَقَدْ قَرَأْتُ مَا بَيْنَ اللَّوْحَيْنِ فَمَا وَجَدْتُ فِيهِ مَا تَقُولُ‏.‏ قَالَ لَئِنْ كُنْتِ قَرَأْتِيهِ لَقَدْ وَجَدْتِيهِ، أَمَا قَرَأْتِ ‏{‏وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا‏}‏‏.‏ قَالَتْ بَلَى‏.‏ قَالَ فَإِنَّهُ قَدْ نَهَى عَنْهُ‏.‏ قَالَتْ فَإِنِّي أَرَى أَهْلَكَ يَفْعَلُونَهُ‏.‏ قَالَ فَاذْهَبِي فَانْظُرِي‏.‏ فَذَهَبَتْ فَنَظَرَتْ فَلَمْ تَرَ مِنْ حَاجَتِهَا شَيْئًا، فَقَالَ لَوْ كَانَتْ كَذَلِكَ مَا جَامَعْتُها.

Narrated Alqama:

`Abdullah (bin Masud) said. “Allah curses those ladies who practice tattooing and those who get themselves tattooed, and those ladies who remove the hair from their faces and those who make artificial spaces between their teeth in order to look more beautiful whereby they change Allah’s creation.” His saying reached a lady from Bani Asd called Um Yaqub who came (to `Abdullah) and said, “I have come to know that you have cursed such-and-such (ladies)?” He replied, “Why should I not curse these whom Allah’s Messenger (ﷺ) has cursed and who are (cursed) in Allah’s Book!” Um Yaqub said, “I have read the whole Qur’an, but I did not find in it what you say.” He said, “Verily, if you have read it (i.e. the Qur’an), you have found it. Didn’t you read: ‘And whatsoever the Apostle gives you take it and whatsoever he forbids you, you abstain (from it). (59.7) She replied, “Yes, I did,” He said, “Verily, Allah’s Messenger (ﷺ) forbade such things.” “She said, “But I see your wife doing these things?” He said, “Go and watch her.” She went and watched her but could not see anything in support of her statement. On that he said, “If my wife was as you thought, I would not keep her in my company.” (Sahih al-Bukhari, Hadith #4886)

To understand this statement of the letter, you need to understand that isharat-un-nas is when a text is explained by the author. It does not mean that the exact point is mentioned in those words. Hadrat Ahmad (as) quoted the narration of Ibn Kathir a few pages before and the apostasy is referring to some of the munafiqeen after the Sulh of Hudaibiyya.

Allegation on Sulh Hudaibiyyah

Recently some of the anti-Ahmadis have raised an allegation on Hadrat Mirza Ghulam Ahmad (as) that he has God Forbid mocked the sahaba. Hadrat Ahmad (as) was the greatest lover of the companions of the Prophet Muhammad (sa) and his writings testify to this. For example, he (as) has written:

The allegation they raise is that Hadrat Ahmad (as) said the companions had apostatised from Islam during the event of Hudabiyya while relating it to some of the unfortunate members who had left Islam Ahmadiyya after the incident of Abdullah Atham. Hadrat Mirza Ghulam Ahmad (as) writes:

“In the incident of Hudaibiyya, it is written in Tafsir Ibn Kathir that many truthful people became apostates, and the reason was that the disbelievers of Mecca became aware of this prophecy which is why they did not allow them to enter the city and the sahaba were not less than 5000 or 6000. This was such a trivial matter, but Allah the Almighty protected the truthful” (Maktoobat-e-Ahmad, vol. 2, p. 205)

This is not about the companions of the Prophet Muhammad (sa). Just a few pages before this letter on page 204, Hadrat Ahmad (as) writes:

“In the incident of Hudaibiyya, Ibn Kathir has written that the companions were put into such a trial that it is written that from this trial they were near the point of destruction” (Maktoobat-e-Ahmad, vol. 2, p. 201)

Here Hadrat Ahmad (as) is referring to the following passage of Tafsir Ibn Kathir:

قال وقد كان أصحاب رسول الله صلى الله عليه وسلم خرجوا وهم لا يشكون في الفتح لرؤيا رآها رسول الله صلى الله عليه وسلم، فلما رأوا ما رأوا من الصلح والرجوع وما تحمل رسول الله صلى الله عليه وسلم على نفسه، دخل الناس من ذلك أمر عظيم حتى كادوا أن يهلكوا

“He said: The Companions of the Messenger of Allah, peace and blessings be upon him, had gone out not doubting the conquest due to a vision the Messenger of Allah, peace and blessings be upon him, had seen. But when they saw what they saw of the treaty, the retreat, and what the Messenger of Allah, peace and blessings be upon him, took upon himself, the people were greatly grieved by it to the point of destruction.” (Tafsir Ibn Kathir, vol. 7, p. 323)

The other writings of Hadrat Ahmad (as) also prove that this is not regarding the companions. In his book Anwar ul-Islam, he writes:

“You would remember that in the incident of Hudaibiyya, Allah the Almighty called it the great victory and said ‘Verily, we have granted thee a clear victory’, this victory was even concealed for majority of the companions, rather some of the hypocrites apostatized because of this” (Anwar ul-Islam, Ruhani Khazain, vol. 9, p. 90)

Then in Arbain, he (as) writes:

“And when the prophecy of Hudaibiyya was not fulfilled according to the thought of some of the senseless people, then in some commentaries it is written that the ignorant have apostatized” (Arabeen, Ruhani Khazain, vol. 17, p. 379)

Then he (as) writes in Tohfa-e-Ghaznaviyya:

“Don’t present such an allegation which was raised before this by some of the hypocrites regarding the event of Hudaibiyya in which Allah protected Umar Farooq and the hypocrites were destroyed” (Tohfa-e-Ghaznaviyya, Ruhani Khazain, vol. 15, p. 555)

All these references make it explicitly clear that Hadrat Ahmad (as) was never speaking about the companions in the true essence, but those regarding whom the commentators have used the word ‘hypocrites’.

Definition of a Companion

The definition of a companion in the true essence according to the scholars is one who accompanied the Prophet Muhammad (sa) or saw him and then actually died upon Islam. Generally, the word sahabi is used for even hypocrites like Abdullah Bin Ubai bin Sulul. For example, in Bukhari, it is narrated:

فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏”‏ لاَ يَتَحَدَّثُ النَّاسُ أَنَّهُ كَانَ يَقْتُلُ أَصْحَابَهُ

The Prophet Muhammad (sa) said no, lest the people should say that Muhammad (sa) used to kill his companions (Sahih al-Bukhari, hadith #3518)

This does not mean that he was a companion in the true essence. Allah States in the Qur’an:

وَلَا تُصَلِّ عَلَىٰ أَحَدٍ مِنْهُمْ مَاتَ أَبَدًا وَلَا تَقُمْ عَلَىٰ قَبْرِهِ ۖ إِنَّهُمْ كَفَرُوا بِاللَّهِ وَرَسُولِهِ وَمَاتُوا وَهُمْ فَاسِقُونَ

And never pray thou for any of them that dies, nor stand by his grave; for they disbelieved in Allah and His Messenger and died while they were disobedient. (Chapter 9, verse 84)

Allah the Almighty Himself calls these hypocrites those who died upon disbelief.

What Counts as Apostasy?

From the writings of Hadrat Ahmad (as), it’s clear that he is calling those hypocrites apostates who through their action and word denied the revelation of Allah the Almighty.

The first person Hadrat Ahmad (as) is referring to here is none other than al-Jaddu bin Qais. In Tafsir Ibn Kathir, it is written:

ودعا رسول الله صلى الله عليه وسلم الناس إلى البيعة، فكانت بيعة الرضوان تحت الشجرة، فكان الناس يقولون بايعهم رسول الله صلى الله عليه وسلم على الموت، وكان جابر بن عبد الله رضي الله عنهما يقول إن رسول الله صلى الله عليه وسلم لم يبايعهم على الموت، ولكن بايعنا على أن لا نفر، فبايع الناس، ولم يتخلف أحد من المسلمين حضرها، إلا الجد بن قيس أخو بني سلمة، فكان جابر رضي الله عنه يقول والله لكأني أنظر إليه لاصقاً بإبط ناقته، قد صبأ إليها يستتر بها من الناس

Ibn Ishaq continued, “The Messenger of Allah called the Muslims to give a pledge of allegiance, resulting in the pledge of Ar-Ridwan being conducted under the tree. Later, people used to say that the Messenger of Allah took the pledge from them to die. However, Jabir bin `Abdullah said, `The Messenger of Allah did not ask us to give a pledge to die (or be victorious), but that we would not run away (from battle).’ The Muslims gave their pledge and none among them held back from giving it, except Al-Jadd bin Qays from the tribe of Bani Salamah. Jabir used to say afterwards, `By Allah, it is as if I am looking at him now next to the shoulder of his camel taking refuge behind it, so that the people did not see him.’ (Tafsir Ibn Kathir, vol. 7, p. 332)

Ibn Kathir puts this incident under the incident of al-Hudaibiyya in his book al-Bidayah wal-Nihayah.

Many of the commentators have called al-Jadd bin Qais a hypocrite. For example, Imam al-Zamakshari writes:

فما نكث أحد منا البيعة إلا جد بن قيس وكان منافقا

“None of them broke their bayah, except Jadd bin Qais and he was a hypocrite” (Tafsir al-Zamakshari, vol. 4, p. 335)

The next group of hypocrites referred to by Hadrat Ahmad (as) are those who mocked the Prophet Muhammad (sa) and the companions when they returned to Medina without performing the pilgrimage. They persisted in their doubts regarding the fulfillment of the prophecy till the next year and continuously said we did not shave our heads or cut our hair short and we have not performed the pilgrimage. This was an entire group of people as it was led by the chief of the hypocrites, Abdullah bin Ubai bin Sulul.

In the commentary of Muqatil bin Sulaiman, it is written:

قوله: لَقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيا بِالْحَقِّ وذلك أن الله- عز وجل- أرى النبي- صلى الله عليه وسلم- في المنام وهو بالمدينة قبل أن يخرج إلى الحديبية أنه وأصحابه حلقوا وقصروا، فأخبر النَّبِيّ- صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ- بِذَلِك أصحابه ففرحوا واستبشروا وحسبوا أنهم داخلوه [163 أ] في عامهم ذلك، وقالوا: إن رؤيا النبي- صلى الله عليه وسلم- حق. فردهم الله- عز وجل- عن دخول المسجد الحرام إلى غنيمة خيبر، فقال المنافقون عبد الله بن أبي، وعبد الله بن رسل، ورفاعة ابن التابوه: والله، ما حلقنا ولا قصرنا ولا رأينا المسجد الحرام

“And the statement of Allah : “Surely has Allah in truth fulfilled for His Messenger the vision and this is why Allah showed the Prophet (sa) in the dream that he is in Medina before he went out to Al-Hudaibiyyah and that he and his companions have shaved their heads and cut their hair short. So the Prophet Muhammad (sa) informed them about this and the companions rejoiced and celebrated and they thought they would enter it that year. They said the vision of the Prophet (sa) is true and Allah returned them from entering Masjid al-Haram up to the point where they got the spoils of Khaibar and then the hypocrites Abdullah Bin Ubai, Abdullah bin Rasul and Rifa’ah bin Tabooh said: ‘By God, we did not shave, nor shorten our hair, nor did we see the scared mosque” (Tafsir Muqatil bin Sulaiman, vol. 4, p. 76)

Imam Fakhruddin al-Razi writes:

وَذَلِكَ قَوْلُهُمْ مَا دَخَلْنَا الْمَسْجِدَ الْحَرَامَ وَلَا حَلَقْنَا وَلَا قَصَّرْنَا حَيْثُ كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَأَى فِي مَنَامِهِ أَنَّ الْمُؤْمِنِينَ يَدْخُلُونَ مَكَّةَ

“And this is why they had said that we have not entered Masjid al-Haram, nor shaved, nor cut our hair short, as the Prophet Muhammad (sa) saw in his dream that the believers will enter Mecca.” (Tafsir Mafatih ul Ghaib, vol. 28, p. 86)

Imam al-Baidawi writes:

فلما تأخر قال بعضهم والله ما حلقنا ولا قصرنا ولا رأينا البيت

“When it was delayed, some of them said, ‘By God, we did not shave our head nor cut our hair short, nor did we see the House of Allah.” (Tafsir al-Baidawi, vol. 5, p. 131)

 

Nawab Siddiq Hassan Khan sahib writes:

(لَقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيَا) أي: جعل رؤياه صادقة محققة ولم يجعلها أضغاث أحلام وإن كان تفسيرها لم يقع إلا بعد ذلك في عمرة القضاء قال الواحدي، قال المفسرون: إن الله سبحانه أرى نبيه صلى الله عليه وسلم في المدينة قبل أن يخرج إلى الحديبية كأنه هو وأصحابه حلقوا وقصروا، فأخبر بذلك أصحابه، ففرحوا وحسبوا أنهم سيدخلون مكة عامهم ذلك، فلما رجعوا من الحديبية ولم يدخلوا مكة قال المنافقون والله ما حلقنا ولا قصرنا ولا دخلنا المسجد الحرام فأنزل الله هذه الآية، وقيل إن الرؤيا كانت بالحديبية

“Surely has Allah in truth fulfilled for His Messenger the Vision – meaning he made his vision true and fulfilled and did not make it among the confused dreams even if the meaning did not become apparent except after the umrah was complete. Al-Wahidi says that the commentators say that Allah showed his Prophet (sa) a dream that he is going to al-Hudaibiyya from Medina with his companions who have their head shaved or hair cut short and he (sa) told his companions about and they rejoiced and they thought that they would enter Mecca this year. When they returned from al-Hudaibiyya and did not enter Mecca, the hypocrites said that by Allah we will not shave our heads or cut our hair short and nor will we enter Masid al-Haram” (Fathul Bayan, vol. 13, p. 117)

In Tafsir al-Tabari, it is written that the hypocrites were doing such mockery:

حَدَّثَنِي يُونُسُ، قَالَ: أَخْبَرَنَا ابْنُ وَهْبٍ، قَالَ: قَالَ ابْنُ زَيْدٍ، فِي قَوْلِهِ: ﴿لَقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيَا بِالْحَقِّ﴾ [الفتح: ٢٧] إِلَى آخِرِ الْآيَةِ قَالَ: قَالَ لَهُمُ النَّبِيُّ ﷺ: «إِنِّي قَدْ رَأَيْتُ أَنَّكُمْ سَتَدْخُلُونَ الْمَسْجِدَ الْحَرَامَ مُحَلِّقِينَ رُءُوسَكُمْ وَمُقَصِّرِينَ» فَلَمَّا نَزَلَ بِالْحُدَيْبِيَةِ وَلَمْ يَدْخُلْ ذَلِكَ الْعَامَ طَعَنَ الْمُنَافِقُونَ فِي ذَلِكَ

“Surely has Allah in truth fulfilled for His Messenger the Vision- to the last verse – the Prophet Muhammad (sa) said to them : ‘Indeed, I have seen that you will enter the sacred mosque with your heads shaven and hair cut short. When he (sa) arrived at Hudaibiyyah, and did not enter that year, the hypocrites criticized him” (Tafsir al-Tabari, vol. 21, p. 317)

They continuously said these words in mockery till the next year. Imam al-Baghwi writes:

أَرَادَ بِهَذِهِ الرُّؤْيَا مَا رَأَى ﷺ عَامَ الْحُدَيْبِيَةِ أَنَّهُ دَخَلَ مَكَّةَ هو وأصحابه فجعل السَّيْرَ إِلَى مَكَّةَ قَبْلَ الْأَجَلِ فَصَدَّهُ الْمُشْرِكُونَ فَرَجَعَ إِلَى الْمَدِينَةِ وَكَانَ رُجُوعُهُ فِي ذَلِكَ الْعَامِ بَعْدَمَا أَخْبَرَ أَنَّهُ يَدْخُلُهَا فِتْنَةً لِبَعْضِهِمْ حَتَّى دَخَلَهَا فِي الْعَامِ الْمُقْبِلِ فَأَنْزَلَ اللَّهُ تَعَالَى: «لَقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيَا بِالْحَقِّ»

“By the vision he (sa) saw in the year of Hudaibiyyah, that he (sa) and his companions entered Mecca, so he (sa) set out to travel to Mecca before its time but the polytheists stopped him and he returned to Medina and his return that year after he had informed that he would enter it became a trial for some until they had entered it the upcoming year and then Allah Revealed: Surely has Allah in truth fulfilled for His Messenger the Vision” (Tafsir al-Baghwi, p. 103)

Imam al-Mazhari also writes:

وقال قوم أراد بهذا الرؤيا ما راى النبي ﷺ عام الحديبية انه دخل مكة هو وأصحابه فعجّل السير الى مكة قبل للاجل فصده المشركون فرجع فكان رجوعه فى ذلك العام بعد ما اخبر انه يدخلها فتنة وموجبا للشك لبعض الناس حتّى دخلها فى العام المقبل

“Some say that this relates to the dream that the Prophet Muhammad (sa) saw in the year of Hudaibiyya, that he would enter Mecca with his companions and he (sa) hastened to go to Mecca ahead of time, but the polytheists stopped him, so he returned, so his return that year was after he told them they would enter it and became a trial and reason to doubt for some of the people until they entered it the next year” (Tafsir al-Mazhari, vol. 4, p. 258)

These references show that a group of people were mocking this prophecy of the Prophet Muhammad (sa) which is why Hadrat Ahmad (as) gave them the title of apostates. Anyone who mocks a prophecy of the Prophet Muhammad (sa) is in fact doubting its fulfillment. The Holy Qur’an goes to the extent of calling the statement of Abdullah bin Ubai bin Sulul where he said the Prophet (sa) is the most wretched as disbelief and this was far worst. Allah States in the Qur’an:

يَحْلِفُونَ بِاللَّهِ مَا قَالُوا وَلَقَدْ قَالُوا كَلِمَةَ الْكُفْرِ وَكَفَرُوا بَعْدَ إِسْلَامِهِمْ وَهَمُّوا بِمَا لَمْ يَنَالُوا ۚ وَمَا نَقَمُوا إِلَّا أَنْ أَغْنَاهُمُ اللَّهُ وَرَسُولُهُ مِنْ فَضْلِهِ ۚ فَإِنْ يَتُوبُوا يَكُ خَيْرًا لَهُمْ ۖ وَإِنْ يَتَوَلَّوْا يُعَذِّبْهُمُ اللَّهُ عَذَابًا أَلِيمًا فِي الدُّنْيَا وَالْآخِرَةِ ۚ وَمَا لَهُمْ فِي الْأَرْضِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ

They swear by Allah that they said nothing, but they did certainly use blasphemous language, and disbelieved after they had embraced Islam. And they meditated that which they could not attain. And they cherished hatred only because Allah and His Messenger had enriched them out of His bounty. So if they repent, it will be better for them; but if they turn away, Allah will punish them with a grievous punishment in this world and the Hereafter, and they shall have neither friend nor helper in the earth. (Chapter 9 verse 74)

In Tafsir Ibn Kathir, one of the opinions given is that this was revealed regarding Abdullah bin Ubai bin Sulul. It is written:

قال قتادة نزلت في عبد الله بن أبي

Qatadah says that this verse was revealed regarding Abdullah bin Ubai (Tafsir Ibn Kathir, vol. 4 p. 157)

This is referring to Abdullah bin Ubai and the following verse:

يَقُولُونَ لَئِنْ رَجَعْنَا إِلَى الْمَدِينَةِ لَيُخْرِجَنَّ الْأَعَزُّ مِنْهَا الْأَذَلَّ ۚ وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ وَلَٰكِنَّ الْمُنَافِقِينَ لَا يَعْلَمُونَ

They say, ‘If we return to Medina, the one most honourable will surely drive out therefrom the one most mean;’ while true honour belongs to Allah and to His Messenger and the believers; but the hypocrites know not. (Chapter 63 verse 9)

The Qur’an refers to these hypocrites as apostates. Allah States:

إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ ۗ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ {2} اتَّخَذُوا أَيْمَانَهُمْ جُنَّةً فَصَدُّوا عَنْ سَبِيلِ اللَّهِ ۚ إِنَّهُمْ سَاءَ مَا كَانُوا يَعْمَلُونَ {3} ذَٰلِكَ بِأَنَّهُمْ آمَنُوا ثُمَّ كَفَرُوا فَطُبِعَ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَفْقَهُونَ {4}

When the hypocrites come to thee, they say, ‘We bear witness that thou art indeed the Messenger of Allah.’ And Allah knows that thou art indeed His Messenger, but Allah bears witness that the hypocrites are surely liars. They have made their oaths a shield; thus they turn men away from the way of Allah. Evil surely is that which they have been doing. That is because they first believed, then disbelieved. So a seal was set upon their hearts and consequently they understand not. (Surah al-Munafiqun, Verses 2-4)

As per the Qur’anic terminology, the Promised Messiah (as) calls these hypocrites apostates because the Qur’an says that they disbelieved after having faith. This is the definition of apostasy. In some writings Hadrat Ahmad (as) calls them hypocrites and in other writings he refers to them as apostates because of these verses of the Qur’an.

Among these hypocrites were those who increased in doubt and their hypocrisy was exposed when the Prophet Muhammad (sa) returned to Medina. They had doubts regarding the treaty and the fulfillment of the dream of the Prophet Muhammad (sa). The doubt of these hypocrites is mentioned throughout the tafasir.

In Tafsir al-Qurtubi, it is written:

قال قتادة: كان رسول الله صلى الله عليه وسلم رأى في المنام أنه يدخل مكة على هذه الصفة فلما صالح قريشاً بالحُدَيْبِيَة ارتاب المنافقون حتى قال رسول الله صلى الله عليه وسلم إنه يدخل مكة فأنزل الله تعالى: { لَّقَدْ صَدَقَ ٱللَّهُ رَسُولَهُ ٱلرُّؤْيَا بِٱلْحَقِّ }

“Qatadah said that the Messenger of Allah (sa) saw a dream that he will enter Mecca in this manner and when he agreed to the peace treaty at Hudaibiyya, the hypocrites doubted until the Messenger of God (sa) said he is entering Mecca and Allah revealed “Surely has Allah in truth fulfilled for His Messenger the Vision” (Tafsir al-Qurtubi, vol. 4, p. 139)

Then he writes under the commentary of Chapter 17 verse 60:

وعن ابن عباس قال: الرؤيا التي في هذه الآية هي رؤيا رسول الله صلى الله عليه وسلم أنه يدخل مكة في سنة الحُدَيْبِيَة، فَرُدّ فٱفتتن المسلمون

“Ibn Abbas (ra) has stated that the vision mentioned is the vision of the Messenger of Allah (sa) that he will enter Mecca in the year of al-Hudaibiyya, and he was sent back and this put the Muslims to trial” (Tafsir al-Qurtubi, vol. 13, p. 110)

In Tafsir al-Jalalayn, it is written:

﴿لَقَدْ صَدَقَ اللَّه رَسُوله الرُّؤْيا بِالحَقِّ﴾ رَأى رَسُول اللَّه ﷺ فِي النَّوْم عام الحُدَيْبِيَة قَبْل خُرُوجه أنَّهُ يَدْخُل مَكَّة هُوَ وأَصْحابه آمِنِينَ ويَحْلِقُونَ ويُقَصِّرُونَ فَأَخْبَرَ بِذَلِكَ أصْحابه فَفَرِحُوا فَلَمّا خَرَجُوا مَعَهُ وصَدَّهُمْ الكُفّار بِالحُدَيْبِيَةِ ورَجَعُوا وشَقَّ عَلَيْهِمْ ذَلِكَ ورابَ بَعْض المُنافِقِينَ نَزَلَتْ

“Surely has Allah in truth fulfilled for His Messenger the Vision – the Messenger of Allah (sa) saw a dream during the year of al-Hudaibiyya before he left that he and his companions would enter Mecca in peace, having their heads shaven and others having their hair cut short; and he (sa) informed his companions of this and they rejoiced and when they left with him (sa), they were stopped by the disbelievers at Hudaibiyya and returned and it was difficult for them and some of the hypocrites doubted” (Tafsir al-Jalalayn, p. 683)

In Tafsir Maturidi, it is written:

وقَالَ بَعْضُهُمْ: إنه أري رسول اللَّه ﷺ في المنام كأنه يدخل المسجد الحرام آمنًا، فأخبر بذلك أصحابه أنه رأى ذلك، فلما كان عام الحديبية، وصرف عن البيت ارتاب بعض الناس في رؤياه، فذلك فتنة للناس على ما أخبر، لكنّه لم يبين له متى يدخل فيه، وقد وعد أنه يدخل فيه آمنًا

“Some of them said: ‘He showed the Messenger of God (sa) in a dream as if he was entering Masjid al-Haram in peace, and he (sa) informed his companions that he had seen this. Then when it was the year of al-Hudaibiyya, he had to leave and this caused doubts in some people regarding his vision and became trial for some people regarding what he informed them but he (sa) had not told them when he would enter it, rather he said that Allah promised him that he would enter it safely” (Tawilat Ahlus sunnah, vol. 7, p. 73)

Hadrat Ibn Kathir (rh) mentions the condition of the companions in the following words:

فلما وقع ما وقع وقعت في نفوس بعض الصحابة من ذلك شيء، حتى سأل عمر بن الخطاب رضي الله عنه في ذلك فقال له فيما قال: أفلم تكن تخبرنا أنا سنأتي البيت ونطوف به؟ قال: بلى، أفأخبرتك أنك تأتيه عامك هذا؟ أخبرتكم أني رأيت البيت، ودخلنا وطفنا، قلت لكم: سيقع في هذا العام؟ قال: لا. قال: فإنك آتيه ومطوف به.

“And when what had happened had happened, something occurred in the hearts of some of the Companions (ra), so much so that ‘Umar ibn al-Khattab (ra) questioned the Messenger (sa) about it, saying: ‘Did you not inform us that we would go to the House [of God] and circumambulate it?’ He said: ‘Certainly! But did I inform you that you would go there this year? I informed you I saw the House [of God] and we entered it and circumambulated it. Did I tell you it would take place this year?’ He answered: ‘No.’ He said: ‘So, you will surely go there and circumambulate it.’” (Ibn Kathir, Vol. 7, p. 331)

Now if this was the condition of the companions, you can only imagine what the hypocrites were thinking.

This shows that what Hadrat Ahmad (as) was correct and in line with the words of Ibn Kathir (rh). This is once again a weak allegation of the opponents.

The last question is why did Hadrat Ahmad (as) use the word apostate if Ibn Kathir (rh) did not?

Hadrat Mirza Ghulam Ahmad (as) has written almost 90 books with thousands and thousands of references. Scholars of every sect of Islam agree that there are different types of texts and there is something called isharat-un-nas. This is proven from Sahih al-Bukhari. It is narrated:

حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللَّهِ، قَالَ لَعَنَ اللَّهُ الْوَاشِمَاتِ وَالْمُوتَشِمَاتِ وَالْمُتَنَمِّصَاتِ وَالْمُتَفَلِّجَاتِ لِلْحُسْنِ الْمُغَيِّرَاتِ خَلْقَ اللَّهِ‏.‏ فَبَلَغَ ذَلِكَ امْرَأَةً مِنْ بَنِي أَسَدٍ يُقَالُ لَهَا أُمُّ يَعْقُوبَ، فَجَاءَتْ فَقَالَتْ إِنَّهُ بَلَغَنِي أَنَّكَ لَعَنْتَ كَيْتَ وَكَيْتَ‏.‏ فَقَالَ وَمَا لِي لاَ أَلْعَنُ مَنْ لَعَنَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَمَنْ هُوَ فِي كِتَابِ اللَّهِ فَقَالَتْ لَقَدْ قَرَأْتُ مَا بَيْنَ اللَّوْحَيْنِ فَمَا وَجَدْتُ فِيهِ مَا تَقُولُ‏.‏ قَالَ لَئِنْ كُنْتِ قَرَأْتِيهِ لَقَدْ وَجَدْتِيهِ، أَمَا قَرَأْتِ ‏{‏وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا‏}‏‏.‏ قَالَتْ بَلَى‏.‏ قَالَ فَإِنَّهُ قَدْ نَهَى عَنْهُ‏.‏ قَالَتْ فَإِنِّي أَرَى أَهْلَكَ يَفْعَلُونَهُ‏.‏ قَالَ فَاذْهَبِي فَانْظُرِي‏.‏ فَذَهَبَتْ فَنَظَرَتْ فَلَمْ تَرَ مِنْ حَاجَتِهَا شَيْئًا، فَقَالَ لَوْ كَانَتْ كَذَلِكَ مَا جَامَعْتُها.

Narrated Alqama:

`Abdullah (bin Masud) said. “Allah curses those ladies who practice tattooing and those who get themselves tattooed, and those ladies who remove the hair from their faces and those who make artificial spaces between their teeth in order to look more beautiful whereby they change Allah’s creation.” His saying reached a lady from Bani Asd called Um Yaqub who came (to `Abdullah) and said, “I have come to know that you have cursed such-and-such (ladies)?” He replied, “Why should I not curse these whom Allah’s Messenger (ﷺ) has cursed and who are (cursed) in Allah’s Book!” Um Yaqub said, “I have read the whole Qur’an, but I did not find in it what you say.” He said, “Verily, if you have read it (i.e. the Qur’an), you have found it. Didn’t you read: ‘And whatsoever the Apostle gives you take it and whatsoever he forbids you, you abstain (from it). (59.7) She replied, “Yes, I did,” He said, “Verily, Allah’s Messenger (ﷺ) forbade such things.” “She said, “But I see your wife doing these things?” He said, “Go and watch her.” She went and watched her but could not see anything in support of her statement. On that he said, “If my wife was as you thought, I would not keep her in my company.” (Sahih al-Bukhari, Hadith #4886)

To understand this statement of the letter, you need to understand that isharat-un-nas is when a text is explained by the author. It does not mean that the exact point is mentioned in those words. Hadrat Ahmad (as) quoted the narration of Ibn Kathir a few pages before and the apostasy is referring to some of the munafiqeen after the Sulh of Hudaibiyya.