The moon sighting paradox: Navigating the lunar calendar conundrum
As Eid approaches, Muslims worldwide eagerly await the lunar sighting, a key astronomical event that signifies the commencement of the new Islamic month. This sighting marks the conclusion of Ramadan and the beginning of Shawwal, the 10th month in the Islamic calendar, with Eid-ul-Fitr celebrating the end of fasting and the start of a new month of gratitude and reflection.
The date for the beginning of Ramadan often sparks disagreement among Muslims, stemming from differing interpretations of Quranic verses and Prophetic traditions regarding moon sighting. The central question is whether a confirmed sighting in one location obligates all Muslims, or if each community is bound by its own visible horizon. Classical Islamic legal discourse frames this moon sighting paradox as a “unity of horizons” (ittihad al-matali‘) vs. “difference of horizons” (ikhtilaf almatali‘) – essentially, whether a single sighting zone applies to all or if each region relies on its own observation. Matla‘ (plural: matali‘) refers to the area where the new crescent moon is likely to be seen.
This article demonstrates that the Ahmadi Muslim position – prioritising local moon sightings (ikhtilaf almatali‘) – is firmly grounded in the practice of the Prophet Muhammadsa and his Companionsra, Islamic jurisprudence and textual and astronomical evidence. It clarifies that when Ahmadi Muslims begin Ramadan on a different day than some non-Ahmadi Muslims in the same area, this difference reflects a valid application of the principle of ikhtilaf al-matali‘ within Islamic jurisprudence, not a deviation from established tradition.
The article also addresses calls for a
unified Islamic calendar based on a global sighting (tawhid al-ahilla wa-l-a‘yad), showing its lack of foundation in classical Islamic legal tradition. It clarifies that astronomical calculations aid, but do not replace, actual crescent moon sighting. A distinction exists between calculations based on established facts (hisab qat‘i) and predictive models (hisab zanni). The former can invalidate impossible sighting claims, while the latter can only assist them.
The lunar foundation of Islamic timekeeping
The Islamic calendar is lunar, with months beginning at the sighting of the new crescent moon (hilal). This is divinely ordained. The Quran states:
“The reckoning of months with Allah has been twelve months by Allah’s ordinance since the day when He created the heavens
and the earth.” (Surah at-Taubah, Ch.9: V.36)
And:
“They ask thee about the new moons. Say, ‘They are means for measuring time for [the general good of] mankind and for the Pilgrimage.’” (Surah al-Baqarah, Ch.2: V.190)
These mawaqit mark time for general use and religious observances. Knowledge of this calendar is a religious obligation – a shared responsibility (fard kifaya) for the community and a personal one (fard ‘ayn) for travellers.
The Quran establishes the principle that the month of fasting is determined by witnessing the month:
“Therefore, whosoever of you is present [at home] in this month, let him fast therein.”
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Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
Reward for congregational prayers
Hazrat Abdullah ibn Umarra narrated that Allah’s Messengersa said: “A congregational prayer is superior to a solitary prayer by twenty-seven degrees.”
The Necessary Aspects of Prophethood
Thousands and thousands of people may well claim to be the recipients of revela- tion from God, and in actuality, this is necessary to establish the truthfulness of prophethood and furnish evidence in favour of the fact that God speaks. How- ever, there is another fundamental objective at the heart of prophethood which is specific to Prophets.
It is a general rule that all things come with their relevant essentials— they are never separated from their necessaries. For example, when food is presented, it is accompanied by its essentials: various pieces of crockery, water, and even tooth- picks. In the same way, prophethood is also accompanied by its relevant essentials, and from among them, one is that ‘converse with the inner self ’ comes to
(Sahih al-Bukhari, Kitab al-adhan, Bab fadli salati l-jama‘ah, Hadith 645) Continued on page 4
Hazrat Mirza Ghulam Ahmadas, In His Own Words
This Week in History
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat
28 March
28 March 1920: On this day, Hazrat Mufti Muhammad Sadiqra boarded the SS Haverford, which set sail from Liverpool in the afternoon, bound for America.
For more details, see “100 Years Ago… – Mufti Sahib’s ship to America, Chinese converts and a fervent prayer”, at alhakam.org (24 April 2020, p. 13).
28 March 1999: On this day, Hazrat
Khalifatul Masih IV
Zakaria, and the Minister of State for Agriculture, Hon Salif Dialo. (Al Fazl, 9 April 2004, p. 8)
29 March 2013:
On this day, Hazrat Khalifatul Masih Vaa inaugurated an Ahmadiyya mosque in Valencia, Spain. It was the second mosque of the Ahmadiyya Muslim Jamaat in Spain after the Basharat Mosque in Pedro Abad. (Al Fazl, 19 April 2013, p. 5)
1 April
1 April 1953:
Adha at the proposed site of the Baitul Futuh Mosque, Morden, UK. (Al Fazl, 16 April 1999, p. 1)
On this day, during
Ahmadiyya Humanity First Centre in Ouagadougou and granted audiences to the local mayor, Mr Ouadragou
30 March
Messiah
On this day, the Promised Messiahas appointed Hazrat Mufti Muhammad [later
Badr] after the demise of Babu Muhammad Afzal Sahib [1988], Vol. 4, p. 251)
30 March 2004: his tour of Burkina Faso, Hazrat Khalifatul Masih V Ouagadougou to Dori, and the distance
On this day, during departed from
distance was around 265 kilometres, of which only 105 kilometres were covered with a proper road. There, Al was
[O friends, the days of earthquakes are nigh again.]
This prophecy that was encapsulated in a poem spread far and wide through the circulation of this newspaper. (Majmu‘ah Ishtiharat, Vol. 3, p. 551)
On this day, the Martial Law authorities of Pakistan arrested Hazrat Mirza Sharif Ahmadra and Hazrat Mirza Nasir Ahmadrh in Lahore, falsely accusing them of holding unauthorised arms. Following an imprisonment of about two months, both were acquitted by the courts, which found no evidence of criminal activity. (Tarikh-eAhmadiyyat, Vol. 15, p. 254)
2 April
2 April 1935: On this day, the Lahore High Court issued a ruling against the implementation of Section 144 in Qadian, which was imposed amidst the anti-Ahmadiyya agitation from the Ahrar. This meant that local Ahmadi were not allowed to move freely in town. On the next day, The Civil and Military Gazette wrote:
a popular Urdu newspaper published in Lahore, British India. The paper was established in 1887. On this date, the published the Promised upcoming heavenly signs and global
Huzoor arranged by the local . ( Fazl, 9 April 2004, p. 8) The sufferings:
31 March 1989: On this day, Hazrat Khalifatul Masih IVrh inaugurated an Ahmadiyya mission house in Galway, South Ireland, which he announced in his Friday sermon. It was the first journey of Huzoorrh in the second century of Jamaat. In the evening, a special reception was also held to mark the occasion, where many dignitaries participated. (Khutbate-Tahir, Vol. 8, p. 203; Silsila-eAhmadiyya, Vol. 4, p. 854)
31 March 1996: On this day, Hazrat Khalifatul Masih IVrh visited Birmingham, UK. (Silsila-eAhmadiyya, Vol. 4, p. 885)
“The restrictions which were imposed upon the residents of Qadian by the District Magistrate of Gurdaspur under Section 144 of the Criminal Procedure Code and which remained in force from 30 January to 30 March last were invalid, according to a judgement delivered by Mr Justice Currie of the Lahore High Court on Tuesday.”
For more details, see “Historical analysis of Ahrar’s anti-Ahmadiyya agitation – Part 2” at alhakam.org (13 October 2023, p. 14).
2 April 1950: On this day, Hazrat Musleh-e-Maudra addressed the
convocation ceremony of the Talimul-Islam College Lahore. A day prior, The Civil and Military Gazette wrote, “Convocation and Prize Distribution of Talim-ul-Islam College, Lahore, 11:30 am, College Hall. Hazrat Mirza Bashirud-Din Mahmood Ahmad, Head of the Ahmadiyya Community, will deliver the address.”
The same newspaper published a detailed report of this event in its 3 April issue and published a photograph of Hazrat Musleh-e-Maudra in its 5 April issue.
For further details, see “Hazrat Musleh-e-Maud’s address at Talim-ulIslam College Convocation, 1950” at alhakam.org (8 September 2023, p. 14).
3 April
3 April 1931:
On this day, Hazrat Maulvi Jalaluddin Shamsra laid the foundation of the Mahmood Mosque in Kababir, which is the first Ahmadiyya mosque in the Arab world.
For further details, see “Pioneer Missionaries: Part 15 – Some early milestones of the Ahmadiyya Muslim Community in the Holy Land” at alhakam.org (22 December 2023, p. 6).
3 April 1987:
On this day, Hazrat Khalifatul Masih IVrh initiated the blessed Waqf-e-Nau scheme after receiving divine guidance from Allah the Almighty. Huzoorrh called on Ahmadi parents to devote the lives of their unborn children to the propagation of Islam Ahmadiyyat.
For more details, see “A new era of servants for Islam” at alhakam.org (3 April 2020, p. 19).
Continued from page 1
an end completely in the case of a Prophet. This is from among the essentials of the inherent nature of this institution known as prophethood, and the signs and hall- marks of this are the prophecies that are given to the Prophets by God Almighty.
Also bear in mind that Prophets have another name in heaven of which the common people are unaware, and when that heavenly name is put before the world, certain people stumble. For example, even in my case, God has named me the Messiah son of Mary. Some ignorant people raise the objection that your name is Ghulam Ahmad. They are unable to comprehend this secret; this is from among the secrets of prophethood.
tpurroc eseht fo htob nehw ,trohs nI eht ,dne na ot emoc esruocsid fo smrof ot seunitnoc dna ,kaeps ot snigeb traeh traeh eht ,staeb ti sa nevE .emit eht lla kaeps
eht taht nosaer siht rof si tI .eciov a stime dna esruocsid siht ni erusaelp dnif stehporP rieht htiw gnisrevnoc ni degagne niamer nopu sdnas -uoht fi neve ,devoleB ysub era meht dnuora elpoep fo sdnasuoht eht si sihT .noitasrev -noc fo smrof rehto ni fo ytilliuqnart dna ecaep rieht rof nosaer ruomalc ro esion on yhw si siht dna traeh ot serised revol a ,yllamroN .ti brutsid nac ecarg eht tuoba wonk nac yeht taht lla wonk ot serised dna ,devoleb rieht fo ytuaeb dna siht ,revewoH .emit eht lla meht ot kaeps serised esab era eseht dna ,neppah ton seod doG sevol ohw nosrep a tuB .yawyna sa nwonk elpoep fo ssalc eht dna ythgimlA ssessop ,evol s’doG ni tsol era ohw ,stehporP eslaf eseht naht retaerg raf si taht ruovref a ohW eH si doG roF .sevol tneisnart dna nI .miH ot enilcni ohw esoht sdrawot snrut elpoep ot noitnetta retaerg syap doG ,tcaf secnavda nosrep a fI .miH ot wohs yeht naht eht hallA ,spets llams ni doG sdrawot ,eroferehT .meht sdrawot snur detlaxE
Fasting: An effective tool to build psychosocial health
Helps prevent brain-related diseases
doG rof gnignol a spoleved nosrep a nehw taht fo erif eht ,evol siH ni tsol semoceb dna renni yawa snrub doG rof noissap dna evol hcihw retfa ,sthguoht lanrac dna serised hceeps erup sihT .kaeps ot snigeb luos rieht eht semoceb neht nihtiw morf snig -eb taht ti ,sdrow rehto nI .ythgimlA doG fo hceeps could be said that man supplicates Allah the Exalted, and in turn, He responds. Hence, this is halmark of prophethood and has been alluded to in
(on whom Thou hast bestowed Thy blessings). Therefore, one ought to seek to de- velop this particular distinction of prophethood within themselves when they offer the prayer:
Guide us in the right path — The path of those on whom Thou hast bestowed Thy blessings.
Fasting – abstinence from food and drink for certain periods – has been practised for religious, spiritual and ethical purposes by millions of Muslims and people from other major religions worldwide.
During Ramadan, Muslims abstain from eating and drinking between sunset and sunrise. In Islamic fasting, it is not only about abstaining from food, rather we restrain the entire body including eyes, ears, tongue and sexual urges. Thus, Islamic fasting teaches a person self-control and self-discipline in all areas of functioning.
While fasting is known to have countless physical and spiritual health benefits, it has recently been found to have psychological benefits as well.
Improves mental function
When you fast, your body has less toxic/ waste materials flowing through your blood and lymphatic system, which helps you think clearly by preventing brain fog. Also, the energy that is used for digestion is now transferred to the brain to use, thereby enhancing our thinking processes.
It has also been found that people who fast for spiritual and religious reasons experience a sense of happiness and accomplishment along with a reduction in stress, anxiety and depression levels
Fasting influences the brain, helps improve cognitive functioning and prevents neurodegenerative disorders. When we fast, our body switches to a catabolic state (wherein large, complex molecules or nutrients stored in the body are put to use). This stage has been shown to improve stress resistance and tissue repair. Furthermore, in conditions such as Parkinson’s and Alzheimer’s disease, it has been found that the protein recycling mechanism that boosts the recycling of degraded proteins is inefficient. Hence, fasting can help the cells boost the recycling process to break down excess protein in the cells which could be one of the ways to prevent these diseases and cause healthy ageing.
Enhanced emotional self-control and willpower
Strong religious beliefs that are associated with Islamic fasting cause pleasant emotions and augment distress tolerance. As food is a necessity, and our survival relies heavily on it, controlling the desire and need to eat and experiencing hunger, is the ultimate challenge.
Fasting requires a significant emotional effort that involves the highest amounts of resolve, dedication, determination and willpower. Moreover, every successful completion of the fasting period exaggerates the feeling of self-control and strength of will. It also teaches us to persevere and not give up.
Improved sleep
Fasting slows down our metabolism, and as a result, less energy is used to digest food, which means you will experience restful sleep. Another way fasting can help improve sleep is by reducing weight. Weight loss has
been shown to improve sleep parameters such as sleep duration, sleep latency, sleep quality and risk for sleep apnoea. Furthermore, there is also a possibility that fasting, and specifically avoiding fatty or acidic food before bedtime, may decrease heartburn and acid reflux which in turn could contribute to lower rates of insomnia. Hence, it becomes important to focus on the food and drinks with which you break your fast.
Memory consolidation
When we fast, a hormone named “leptin” is released in the body, which plays a crucial role in increasing slow-wave sleep. Slow-wave sleep plays a crucial role in consolidating memories, removing toxins from the brain and body and reducing the risk of stroke and insomnia.
This hormone also suppresses hunger by providing a sense of feeling of satiety (feeling of fullness). Thereby, helping in behavioural control of overeating in general as well as control over eating in response to emotions.
Increased control of anger and irritability
The Holy Prophetsa said, “Fasting is half of patience.” (Jami` at-Tirmidhi, Kitab alda’wat an rasul Allah sallallahu alayhi wa sallam, Hadith 3519)
Fasting is known to be an adequate opportunity to raise levels of patience and forbearance. Fasting teaches us to tolerate hunger, and thirst and encourages us to practise self-restraint against reactions, ill thoughts, foul language and behaviours.
Improved self-discipline
Fasting is a test of endurance. It can be referred to as a meditation that enhances persistence and mental strength. All of these characteristics are vital to building self-discipline. We can all agree on the fact that no significant achievements could be expected when we lack discipline and a system in life.
(Malfuzat [English], Vol. 2, pp. 78-79)
Samar Hafeez Psychologist and certified lifestyle coach, India
(Surah al-Baqarah, Ch.2: V.186)
Two central questions arise from this verse: what constitutes “witnessing” (shahida) in this context? And, importantly, how did the Prophet Muhammadsa himself understand and apply this principle in practice? These questions are at the heart of the moon sighting debate.
Prophetic traditions: The basis for moon sighting
The Holy Prophetsa provided practical guidance through his sunnah on implementing the Quranic verses on moon sighting. His ahadith are a primary source. A mass-transmitted (mutawatir) hadith states:
“Begin your fast at the sighting of it [the new crescent moon] and end it when you see it [again after a lunar month].” (Sahih al-Bukhari, Hadith 1909; Sahih Muslim, Hadith 1081c)
Sahih Muslim reiterates this emphasis on sighting (ru’ya):
“Whenever you sight the new moon (of the month of Ramadan) observe fast and when you sight it (the new moon of Shawwal) break it and if the sky is cloudy for you, then observe fast for thirty days.” (Sahih Muslim, Hadith 1081a)
Acknowledging his community’s limited literacy, the Prophetsa said:
“We are an illiterate people, we can neither write nor calculate. The month is so-and-so [i.e. sometimes twenty-nine and sometimes thirty days].” (Sahih al-Bukhari, Hadith 1913)
This underscores the accessibility of the method. When the moon is obscured, the Prophetsa instructed:
“[…] however, if the sky is overcast [and you cannot see the new crescent moon], then complete thirty days of Sha’ban.” (Sahih al-Bukhari, Hadith 1909)
A variant, fa-qudru lahu (Sahih alBukhari, Hadith 1906), “then act by estimation,” means the action is to be determined based on evidence. While it primarily means completing thirty days when the crescent is not visible, many scholars understand it to allow for the use of calculation. This is not to replace the sighting but to act as a supporting tool to inform the decision-making process, particularly in assessing the likelihood of a sighting or evaluating potentially erroneous reports. The core principle remains ru’ya, but fa-qudru lahu provides some flexibility.
The hadith of Kurayb: A cornerstone of the ikhtilaf almatali‘ position
A man called Kurayb, while in Syria, saw the Ramadan crescent on Friday evening. This sighting was confirmed by the community and the governor, Mu‘awiyara. Later, when he returned to Medina, Kurayb reported
this to ‘Abdullah ibn ‘Abbasra. Ibn ‘Abbasra, however, stated that they had seen the moon in Medina on Saturday night and would continue fasting until they completed thirty days or sighted the new crescent moon. When Kurayb pointedly asked if Mu‘awiya’sra sighting and the fast of the people (of Syria) were not sufficient, Ibn ‘Abbasra replied, “No, this is how the Messengersa of Allah has commanded us.” (Sahih Muslim, Hadith 1087)
This narration is central to the debate, providing a historical example of dealing with sightings from different locations. It is the primary textual basis for the difference of horizons (ikhtilaf al-matali‘). It demonstrates a clear preference for local sightings.
Despite the confirmed Syrian sighting, Ibn ‘Abbasra prioritised the observation in Medina. Now, does this command refer to the general instruction to fast upon sighting or a more specific, perhaps unrecorded, instruction about locality? This ambiguity is central to the legal debate. It directly challenges the concept of universal validity (ittihad al-matali‘), as a companion of the Prophetsa clearly did not consider a confirmed sighting in another location to be binding.
This reliance on local observation shows a sighting in one location does not automatically apply to all others, as the visibility of the new crescent moon depends on geographical and atmospheric conditions. The hadith of Kurayb, therefore, provides strong evidence for ikhtilaf almatali‘, showing a leading companion prioritised local observation over a distant, confirmed sighting.
The core of the debate: ittihad almatali‘ vs. ikhtilaf al-matali‘
The central legal debate revolves around general Prophetic traditions emphasising sighting (ru’ya) and the hadith of Kurayb. The core question: Is a confirmed sighting in one location binding on all Muslims, or only those within a specific region? Classical discussion frames this as unity of horizons (ittihad al-matali‘) vs. difference of horizons (ikhtilaf al-matali‘) – should each locality rely on its own sighting, or should one sighting be valid for all?
Proponents of ittihad al-matali‘ argue the Prophet’ssa command to fast upon sighting, sumu li-ru’yatihi, is universal. They believe a credible sighting anywhere obligates all, promoting unity. They view the Kurayb hadith as an exception.
Adherents of ikhtilaf al-matali‘ emphasise the hadith of Kurayb as a precedent for local sightings. They argue the sighting zone (matla‘) varies geographically. Hazrat Khalifatul Masih Vaa supported ikhtilaf al-matali‘, stating that for a given locality, their sighting determines their relevant date. (“Is it permissible to observe global Eid-ul-Adha based on the Day of ‘Arafah for pilgrims?”, alhakam.org, 27 October 2023)
He referenced the foundational hadith already mentioned above: “Fast when you see the crescent [of Ramadan] and break your fast when you see the crescent [of Shawwal]. (Sahih al-Bukhari, Hadith 1909; Sahih Muslim, Hadith 1081c)”, noting it provides guidance based on sighting. He posed the question: Would it be correct to start fasts based on distant sightings without
local observation? The Ahmadiyya Muslim Jamaat answers that this is “contrary to the […] guidance of the Holy Prophetsa.” (Ibid.)
Those advocating for a unified global sighting believe the news of a sighting reaching worldwide necessitates unified observance. However, Hazrat Khalifatul Masih Vaa noted the illogicality of starting a fast in the daytime due to a distant sighting. He argued that if variations in celestial timings are accepted for prayer times, consistency demands the same for the beginning of the lunar month. He highlighted the hadith of Kurayb as direct support for the stance of the Ahmadiyya Muslim Jamaat: “[W]hen the crescent moon appears in a particular locality, the people of that locality should determine the commencement and conclusion of the lunar month based on that sighting.” (Ibid.)
These positions reflect a tension between the ideal of a unified global community and the practical realities of a geographically dispersed world.
Defining matla‘: A zone of probable visibility
Understanding ikhtilaf al-matali‘ requires grasping matla‘ (plural: matali‘). A matla‘ is not a fixed geographical boundary, but rather the sighting zone – the area where the new crescent moon (hilal) first becomes potentially visible after conjunction. It is a region of shared probable visibility, where the likelihood of seeing the moon is relatively uniform.
The size and shape of a matla‘ are determined by a complex interplay of factors: lunar elongation, i.e. the angular distance between the sun and moon, the moon’s altitude above the horizon at sunset, the sun’s altitude below the horizon, lag time, i.e. the time between sunset and moonset, geographical proximity and topography, atmospheric conditions and even the observer’s eyesight and experience. These factors are dynamic, making any precise matla‘ definition challenging.
There is no single, universally accepted way to define a matla‘. It is best understood as a zone of probable visibility, not a rigid geographical line. Classical scholars used travel distances to estimate it, while modern astronomy employs predictive models like Yallop and Odeh.
These models calculate visibility curves based on lunar elongation, the altitudes of the moon and the sun at sunset, lag time, and atmospheric refraction. These curves help define potential sighting areas. However, these models only aid in prediction; they do not replace the need for actual observation (ru’ya), which is the decisive factor in Islamic law.
Essentially, a matla‘ is the approximate maximum distance from a confirmed sighting where the moon would likely be visible under similar conditions, often around 300-500 km, but this is a guideline. Given clear skies, a sighting in one part of a matla‘ strongly suggests visibility in other parts of the same matla‘
The role of Khilafat and practical challenges
The ittihad al-matali‘ vs. ikhtilaf al-matali‘ debate is complicated by fragmented religious authority and evolving global geography. The discussions of earlier scholars assumed a level of interconnectedness that does not
exist globally today. While traditionally, Khilafat provided a central authority, this is not uniformly recognised today.
The Ahmadiyya Muslim Jamaat believes in the continuation of Khilafat. For Ahmadi Muslims, the Khalifa provides guidance, including on moon sighting. The decisions of the Khalifa are binding, providing a unified approach within the Jamaat, aligning with ikhtilaf al-matali‘ and prioritising local sightings.
However, a globally unified calendar for all Muslims remains challenging. Vast distances make a single, global horizon (matla‘) impractical. Most of the Muslim world lacks a single, universally recognised authority. Even if ittihad al-matali‘ were accepted, implementation would face hurdles, e.g. accepting a New York sighting for Malaysia would mean starting the fast during daytime.
Ideally, Muslim-majority states would need a binding treaty, but this is improbable. Arguments against ikhtilaf al-matali‘ based on limited communication no longer hold; rapid information dissemination now highlights the impracticality of ittihad almatali‘
Such a treaty would not even bind Muslims in non-Muslim countries. Local scholars often determine the start of Islamic months, highlighting potential divergence from the authentic Sunnah without a unifying authority like Khilafat. This underscores the unified approach of the Ahmadiyya Muslim Jamaat.
This diversity, stemming from differing interpretations, the lack of a universal authority outside the Ahmadiyya Muslim Jamaat, changed geography and practicalities, led to varied moon sighting methods. Some follow local sightings, others Saudi announcements, and others pre-calculated calendars, often resulting in Muslims in the same area observing Ramadan on different days.
The Ahmadiyya Muslim Jamaat, through Khilafat, offers a solution, providing guidance rooted in the Quran and Sunnah, emphasising local sightings and maintaining global unity within the Jamaat. Closer cooperation and dialogue among Muslim states and scholars are needed.
Modern approaches and the enduring importance of ru’ya Modern approaches to moon sighting often incorporate astronomical calculations, ranging from helpful aids to complete replacements for physical observation. Many methods use calculations to predict the likelihood of sighting and to guide observers but still require visual confirmation.
At the other extreme, a more radical approach advocates relying solely on calculations, abandoning physical sighting entirely. Proponents of this view argue that calculations offer certainty. However, this position is overwhelmingly rejected by traditional scholars as contradicting the emphasis on actual observation (ru‘ya) in the Quran and Sunnah
The Promised Messiahas highlighted the wisdom of visual confirmation. In Surma-e Chashm-e Ariya, he stated that Allah “has not burdened [believers] with unnecessary difficulties.” Requiring ordinary people to master astronomical calculations would be an “unbearable burden,” especially since such calculations are “prone to numerous errors.”
Instead, he emphasised the simplicity and accessibility of direct observation. (Surmae-Chasham-e-Arya, Ruhani Khazain, Vol. 2, pp. 192-193)
Hazrat Khalifatul Masih Vaa clarified that Ahmadi Muslims follow established moon-sighting committees where credible witnesses exist. In other cases, the Ahmadiyya Muslim Jamaat determines the start of the month based on a “clear possibility of the moon being visible,” but crucially, “the moon must be clearly sighted, as its physical sighting is essential.” The Promised Messiahas “emphasised the precedence of actual sighting.” (“ The Advent of the blessed month of Ramadan”, Friday Sermon, alislam.org, 3 June 2016)
Thus, both the Promised Messiahas and Hazrat Khalifatul Masih Vaa underscore the importance of ru’ya. Calculations are valuable, but cannot replace physical sighting. The Quran and Sunnah emphasise witnessing the moon. Calculations inform and aid, but sighting remains decisive.
There are two kinds of calculations: unquestioned astronomical data (hisab qat‘i) and prediction (hisab zanni). Hisab qat‘i can invalidate a sighting report contradicting established facts (e.g. claiming a sighting before moonset). Hisab zanni can inform where and when to look, but cannot replace ru’ya
The Ahmadi Muslim position: Adherence to the Sunnah, respect for diversity
The Ahmadiyya Muslim Jamaat firmly adheres to ikhtilaf al-matali‘, prioritising local sightings for determining Islamic months, including Ramadan. This position is not a modern innovation, but is rooted in classical Islamic legal understanding, the practice of the Prophet Muhammadsa and his Companionsra and consideration of both textual and astronomical evidence.
This position stems from several interconnected reasonings.
First, the hadith of Kurayb is central, providing a clear precedent for prioritising local observation. Ibn ‘Abbasra rejected a confirmed sighting in Syria for the Muslims of Medina, explicitly stating this was per the Prophet’ssa command. This demonstrates a practical application of sighting (ru’ya) within a specific geographical context.
Secondly, there is no reliable historical evidence that the Companionsra attempted a unified calendar based on a single, centralised sighting. All available evidence instead points towards the practice of local observation. This emphasis on the local aligns with the views of numerous classical scholars throughout Islamic history, especially those within the Shafi‘i school, but also influential figures within other schools. The principle of ikhtilaf al-matali‘ is not merely a matter of convenience, it is a recognition of the varying conditions under which the new crescent moon becomes visible in different parts of the world.
The third and most important principle is ru’ya – the actual seeing of the moon. The Quran and Sunnah consistently emphasise witnessing the moon as the determining factor. Local sighting ensures this principle is upheld.
Finally, the Ahmadiyya Muslim Jamaat recognises the practical impossibility of a truly global, unified calendar, given current geographical realities. Local
Prayers for Palestinians and Ahmadis in Pakistan
During his Friday sermon, delivered on 21 March 2025, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, urged prayers for persecuted Ahmadis in Pakistan and oppressed Palestinians. He said:
“Finally, I would also like to request prayers for the Ahmadis in Pakistan. May Allah the Almighty ease their circumstances. These days, the opponents are going all out, attempting to inflict suffering in various ways – sometimes under the pretext of [removing] mosque minarets, sometimes mihrabs, and sometimes simply because [Ahmadis] are offering prayers. In short,
sighting, supported by, but not replaced by, astronomical calculations, provides a reliable and Islamically sound method. It is a position of both principle and practicality, upholding the Sunnah while respecting the diversity of the global Muslim community. It is not about division, but about a responsible and authentic application of the Sunnah. This approach acknowledges that while the ummah is one, its geographical dispersion necessitates a degree of flexibility in applying the principle of ru’ya
they make use of any excuse or justification they can find. Their sole aim is to harm Ahmadis. May Allah the Almighty protect them all.
“Please also pray generally for the Muslim ummah. May Allah the Almighty grant them wisdom and understanding, improve their circumstances, and have mercy on them. Once again, a new wave of oppression has started against Palestinian Muslims. May Allah the Almighty safeguard them from this cruelty and have mercy upon them.” [Amin.]
The legal principle “no value in clearly mistaken judgement” (la ‘ibra bi-z-zann al-bayyin khata’uh) reinforces reliance on verifiable observation (ru’ya) and using definitive astronomical data (hisab qat‘i) to assess sighting reports.
Conclusion: Striving for unity, grounded in reality
The annual disagreements over the start of
Ramadan or the dates of the two Eids, the moon sighting paradox, highlight a tension between the ideal of a unified ummah and the practical and legal realities of a geographically dispersed Muslim world. A global calendar based on a single sighting (ittihad al-matali‘) is neither practical nor supported by a careful reading of Islamic legal tradition. The historical context of the early Islamic scholars, whose known world was far smaller than ours, must be considered.
Furthermore, the vast geographical distances and time differences in the modern world make a single global horizon (matla‘) unworkable. The Ahmadi Muslim position advocates for the prioritisation of local moon sightings (ikhtilaf al-matali‘), a position deeply rooted in the Quran and Sunnah
This is not a rejection of unity, but a recognition that authentic Islamic unity must be built upon sound legal foundations and the practical realities of observing the new crescent moon. To insist on a single, global sighting is impractical and risks undermining the very principle of ru’ya that it seeks to uphold.
A more fruitful path forward lies in embracing the validity of ikhtilaf al-matali‘, respecting informed differences of opinion based on established Islamic principles and focusing on reviving the Prophetic Sunnah of local moon sighting. A practical approach may involve developing criteria for defining regions within which a single sighting would be considered valid, thereby balancing ikhtilaf al-matali‘ with the desire for some degree of regional unity.
Widespread education within the Muslim community about the legal basis for ikhtilaf al-matali‘, proper observation techniques and the appropriate role of astronomical calculations is essential. These calculations are invaluable tools, but remain subservient to the principle of ru’ya, as explicitly emphasised in the Quran, the Sunnah and the words of the Promised Messiahas
By grounding our practice in the Sunnah, guided by sound astronomical knowledge and fostered by respectful dialogue and understanding, the Muslim community can move towards a more authentic and consistent observance of Ramadan. The Ahmadi Muslim approach, under the guidance of Khilafat, offers a practical and principled resolution to the moon sighting paradox, rooted in a shared commitment to the Quran, the Sunnah and the verifiable evidence of the crescent moon.
This approach ultimately strengthens, rather than weakens, the unity of the Muslim community. This is a unity that embraces diversity within the framework of shared principles, recognising that faithful observance of the Sunnah may manifest differently yet remains united in its core commitment to the commands of Allah and His Messengersa
True and lasting unity is not found in forced uniformity, but in a shared, principled adherence to the authentic teachings of Islam, even with variations in their practical application across diverse geographical contexts.
(Iftekhar Ahmed, Ahmadiyya Archive and Research Centre)
Image: Bianca Van Dijk | Pixabay
Three etiquettes of the recitation of the Holy Quran
Rizwan Khan Missionary, USA
Islam has taught us many etiquettes to better benefit from the recitation of the Holy Quran. They can be divided into three categories:
1. Psychological
2. Emotional
3. Spiritual
Acting on each provides us unique benefits from our recitation.
Psychological
The first etiquette is the respect we show to the physical copy of the Holy Quran. This has an important psychological effect. The reason for this is that respect is related to influence. For example, we show respect to elders to add greater influence to their words of wisdom. When you ask someone what the most life-changing advice was that they ever received, they’ll usually narrate something simple someone they respected said to them. A person we respect can say an ordinary thing and it has an extraordinary effect, and someone we do not respect can say the same thing and it has no effect. If we, out of carelessness, disrespect the Holy Quran, it psychologically has a negative effect on the influence its teachings can have on us.
Addressing a questioner, the Promised Messiahas explained, “If someone, based on the reasoning that ‘it is not mentioned in Hadith,’ puts his feet on the Holy Quran and stands on it, would that be permissible? Certainly not. Allah Almighty says:
[And whoso respects the sacred Signs of Allah – that indeed [proceeds] from the righteousness of hearts.”] ([Surah al-Hajj, Ch.22: V.33] Tafsir Hazrat Masih-e-Maudas, Vol. 5, pp. 374-375) Based on this spirit of respect, we should not place anything on top of a copy of the Holy Quran, or use the Holy Quran to store our papers, etc. (Abdul Qadir, Hayat-e-Nur, p. 694) This is also why we do not talk over the recitation of the Holy Quran, as Allah Almighty says, “And when the Quran is recited, give ear to it and keep silence, that you may be shown mercy.”
(Surah al-A‘raf, Ch.7: V.205)
Emotional
The second etiquette is the beauty with which we recite the Holy Quran. This has an important emotional effect. For example, a poem read out in a monotone voice may have little effect on us. However, that same
poem sung in a beautiful tune is a different experience. The reason for this is that melody is related to emotions.
This effect is so powerful that it can be used effectively in negative ways. There are many popular songs today that, if you read out the lyrics separate from the music and in a monotone voice, it would become clear that they are poorly written nonsense. However, when those words are combined with effective music, they seem profound. The effect of music is so powerful that people even enjoy songs in foreign languages and feel like they are getting meaning out of them.
This is why Islam has taught a balance in music. When musical instruments are used with poetry, they compensate for the deficiency in the message to the point that even nonsense can sound profound. However, when only the human voice is used as music to beautify the words of poetry, the message is enhanced while still having to stand on its own merit. Islam teaches that we should not neglect the use of music, but also does not allow us to be harmed by it. Thus, the music of recitation is the perfect balance of music, benefiting from its useful effects and being saved from its harm.
Islam has taught that we enhance the beauty of the message of the Holy Quran with the beauty of our voices so that it has a greater emotional effect on us.
The Holy Prophetsa said, “Beautify the Quran with your voices.” (Sunan Ibn Majah, Hadith 1342) The Holy Prophetsa also said, “This Quran was revealed with sorrow, so when you recite it, then weep. If you cannot weep then pretend to weep, and make your voice melodious in reciting it.” (Ibid., Hadith 1337)
The Holy Quran was revealed in response to the pain with which the Holy Prophetsa was in search of guidance. We should also recite the Holy Quran with the pain in our seeking guidance. Expressing that pain through our voice creates an emotional state where we can better appreciate the message of the Holy Quran.
Spiritual
The third etiquette is that when we recite the Holy Quran, we should not read it passively in the way we read other books. Rather, we should read it actively. This has an important spiritual effect.
When the Holy Prophetsa recited verses about the glory of Allah, he paused to glorify Allah, when he recited verses about praying to Allah, he would pray to Allah, and when he recited verses about the protection of Allah, he sought His protection. (Sahih Muslim, Hadith 772)
Similarly, when reciting verses that
mention prostration, the Holy Prophetsa would prostrate. (Sahih al-Bukhari, Hadith 1075) A person reading the Holy Quran passively may find it an inconvenience to pause in the middle of recitation and prostrate. However, when we read actively, the recitation of a verse on prostration moves our hearts to want to prostrate.
Explaining the unique way in which the order of the verses of the Holy Quran effects our heart, Hazrat Musleh-e-Maudra stated that since divine books prioritise moral and spiritual reform, they abandon the conventional order found in ordinary books in favor of an emotional arrangement that resonates with the human heart. For example, rather than mentioning prayer immediately after ablution, the Holy Quran directs a person towards spiritual purity and closeness to God, as ablution naturally evokes feelings of cleanliness. When prayer is discussed, the Holy Quran does not merely list rules but evokes emotions through descriptions of prostration and bowing, guiding the heart towards divine connection. The arrangement of the Holy Quran is thus based on the waves of emotions in the human heart.
Thus, the order of the Holy Quran is based on the emotions that are stirred while reading it. Since the All-Knowing God was aware of the types of thoughts that could emerge from a particular verse or command, He organised the Holy Quran according to the emotions that arise in a believer’s heart, rather than following a superficial order.
Consequently, those who do not approach the Quran with love and sincerity may find it disjointed. They might question the abrupt transitions between stories
Continued from page 3
Boosts empathy and gratitude
Fasting exposes us to the experience of hunger pangs and discomfort. We get to notice hardships and learn to empathise with underprivileged people who find it hard to provide a single meal for themselves and their families. A single fast sensitises us to other people’s physical and emotional needs, hardships and disadvantages.
As a result of such realisations, we also tend to increase the practice of gratitude to Almighty Allah for giving us the opportunities, necessities and luxuries of life. Additionally, we learn to thank people who help us achieve success in different areas of life, hence paving the way to healthy relationships and community building.
Fasting is a great way to learn new
of prophets, rules of commerce, and commands of prayer. Yet, a knowledgeable scholar sees the harmony and wisdom in this arrangement. To overcome difficulty in gaining this appreciation of the Holy Quran, one must:
1. Read the entire text repeatedly, not just select parts.
2. For those whose love and devotion are constant, it is sufficient to set aside time for recitation in the morning or evening. However, for those whose emotions are not as constant, they should also recite the Holy Quran when feelings of love arise, regardless of time.
3. One should read the Holy Quran with the firm belief that it contains limitless treasures. A person who thinks that understanding of the Holy Quran is limited to what scholars explain or what is written in the earlier commentaries will find this book closed to them. But someone who believes that it holds endless treasures of knowledge and wisdom will find it to be an ocean of understanding.” (Tafsir-e-Kabir, 1986, Vol. 7, pp. 520-521, Surah al-Qasas, Ch.28: V.52)
As Hazrat Hakeem Noor-ud-Deenra –Khalifatul Masih I – explained, we should recite the Holy Quran as if every verse was revealed for us. (Abdul Qadir, Hayat-e-Nur, p. 252) We should see it as a letter from Allah that came in our name. (Bukhar-eDil, p. 85) When we recite it in this way, our heart follows the natural flow of the Holy Quran and we actively mold ourselves in accordance with its teachings.
cognitive, emotional and social skills that would help us become fully functional social beings. From evoking self-restraint, and self-discipline to showing kindness, compassion and empathy, and to having mental and emotional benefits, fasting can be an effective and comprehensive solution.
We have received the news that Maulvi Muhammad Din Sahib[ra] has safely reached America. However, he is facing severe financial constraints, primarily due to the scarcity of funds. It is hoped that the current vigorous efforts of friends toward the appeal for raising one hundred thousand (rupees) will, insha-Allah, help overcome this financial difficulty. [This appeal was initiated by Hazrat Khalifatul Masih IIra.] Muhammad Yusuf Khan Sahib is assisting Maulvi Sahib[ra] with his financial needs.
An Iranian, who has been residing in America for some time, has written to Maulvi Sahib[ra], expressing that under the influence of this country’s environment, he has been inclined toward Christianity. However, he acknowledges that Maulvi Sahib’s[ra] writings have had a profoundly positive impact on him. Maulvi Sahib is making efforts to guide him.
If any friend wishes to write to this young man in Persian, they may obtain his address from me. It is possible that he may receive guidance and the writer may also earn a spiritual reward.
Mr Russell Eli, a young Christian re-
siding in America, has been corresponding with me. Upon my suggestion, Syed Abdul Karim Ghani Sahib of Rangoon wrote a letter to him, conveying the message of Islam. Referring to this letter, Mr Eli wrote to me, stating that Mr Ghani explains religious matters with such clarity and detail that he believes Mr Ghani could prove to be a worthy successor to me.
Netherlands
Hidayat Bibi Sahiba (Miss Budd) from Amsterdam, in her letter dated 22 February [1925], writes that an article of hers on Ahmadiyyat has been published in the magazine of the Temple Society. She further expresses hope that additional articles will be published soon.
London
Brother [Maulvi Ghulam] Farid[ra] writes from London that this time, the press has written far more extensively about the Ahmadi martyrs of Kabul than it did at the time of Maulvi Nimatullah Khan Sahib’srh martyrdom. Since 13 February [1925], newspapers have been publishing reports on this matter almost daily. Correspondents from various newspapers across India – including those from Peshawar, Delhi, Bareilly, Kolkata and
Allahabad – have covered the news.
[Maulvi Ghulam Farid Sahib[ra] MA states]: “The Manchester Guardian, a highly influential newspaper here, published a significant portion of my hour-long discussion with its editor.
“In the third week of January, I delivered a lecture on “How to Attain Peace of Mind” in the city of Harrow. According to my estimate, the audience exceeded 100 individuals and the lecture was attentively listened to.
“On 17 February, I delivered another lecture in the town of Newport, located on the Isle of Wight, on the topic of “Islam and its Foundersa”. The attendance was approximately 50 people, but the lecture proved to be highly successful. Given that it is a small island, several distinguished individuals from the area attended. I had prepared the lecture in writing beforehand and, with a clock placed before me, concluded it precisely within 75 minutes. The fact that the audience remained silent and attentive for such an extended period was itself strong evidence of their deep engagement and interest.
“At the conclusion of the lecture, a question-and-answer session was held. One of the prison officers in attendance remarked, ‘Today, we have come to understand what Islam truly is. We have been attending
church for several years, but the benefit we derived from today’s lecture surpasses all those years of church attendance.’
“Another attendee stated, ‘If we begin implementing the teachings of today’s lecture, our lives would become much more meaningful and improved.’
“A third individual commented on Islam’s teachings regarding animals, noting that ‘With such principles in place, Muslims do not even need to form societies for animal welfare, as their faith itself emphasises compassion towards all creatures.’
“A woman, who was well-versed in religious matters and had engaged in a discussion with me after the lecture, approached me at the conclusion of the gathering. She remarked, ‘People do not easily abandon their religions; otherwise, after listening to today’s lecture, everyone here should have embraced Islam.’ She also expressed several words of praise.
“Later, the president of the event informed me that the audience had left feeling extremely pleased.
“In short, by the grace and mercy of God Almighty, the lecture was an outstanding success.”
(Translated by Al Hakam from the original Urdu, published in the 31 March 1925 issue of Al Fazl)
Lajna Imaillah Canada organises International Women’s Day and iftar event
On 8 March 2025, Lajna Imaillah Canada hosted an International Women’s Day tabligh event, drawing together more than 500 women, including 203 external guests. The programme featured various stalls and exhibitions, such as a Humanity First information booth, an informative display
on the Promised Messiahas, a calligraphy station where guests could have their names penned for them and a try-on-a-hijab booth. Guests were also invited on a tour of the Baitul Islam Mosque.
The formal programme began with a recitation from the Holy Quran and an introduction by Secretary Tabligh Lajna Imaillah Canada, Khaula Mangla Sahiba. Then, a panel of four diverse Ahmadi
Muslim women shared their experiences as Muslim women and combatted common misconceptions surrounding the hijab, women’s rights, inheritance, the dynamics between husband and wife, and more.
Panellists included Kudirat Salam-Alada Sahiba, Sarah Cherki El Idrissi Sahiba, Sabiha Chaudhry Sahiba and Nadia Mahmood Sahiba – Sadr Lajna Imaillah Canada.
Lajna Imaillah Canada also collected donations in a Humanity First food drive and donated $10,000 to two charities supporting women.
Following the programme, guests were invited to join Ahmadi women in breaking their fast and observing the Islamic prayer. To mark the occasion, each guest was given a mug reading “Love for All, Hatred for None”.
Daniyah Yaqoob Press & Media Team, Lajna Imaillah Canada
Those who give precedence to the Quran over every Hadith and every other saying will be given precedence in heaven. Today, there is no book on the face of the earth for mankind except for the Quran.
Revelation of the Quran in Ramadan:
Three meanings explained by Hazrat Musleh-e-Maud
The month of Ramadan is the most blessed in the Islamic calendar. Ramadan is blessed for many reasons, one being the revelation of the Holy Quran in this very month. Allah the Almighty makes special mention of this blessed month in the Quran, declaring:
“The month of Ramadan is that in which the Qur’an was sent down as a guidance for mankind with clear proofs of guidance and discrimination. Therefore, whosoever of you is present [at home] in this month, let him fast therein. But whoso is sick or is on a journey, [shall fast] the same number of other days. Allah desires [to give] you facility and He desires not hardship for you, and that you may complete the number, and that you may exalt Allah for His having guided you and that you may be grateful.” (Surah al-Baqarah, Ch.2: V.186)
Speaking about the blessings of fasting and reading the Quran, the Holy Prophet Muhammad, peace and blessings of Allah be upon him, said:
“Fasting and the Quran will intercede for a person on the Day of Judgment. Fasting will say: ‘O my Lord, I prevented him from food and desires during the day, so allow me to intercede for him.’ And the Quran will say: ‘I prevented him from sleeping at night, so allow me to intercede for him.’ Thus, they will intercede.” (Mishkat alMasabih, Hadith No. 1963)
Thus the connection between Ramadan and the Quran is deeply rooted in Islamic
tradition. This is why, as Muslims, we dedicate ourselves more intensely to reciting the Quran, reflecting on its meanings, and striving to implement its teachings in our lives.
Discussing the importance of Ramadan and its relation with the Holy Quran, Hazrat Musleh-e-Maud, may Allah be pleased with him, gives a fascinating commentary on the above Quranic verse in which he also discusses the clause:
that Ramadan is the month “in which the Quran was sent down,”.
Hazrat Musleh-e-Maudra gives three different meanings for this clause, which further helps us understand the importance of Ramadan. In his Tafsir-e-Kabir [2023], Vol 3, pp.192-193 he says:
“Now I will explain that
month of Ramadan in
which the Quran was revealed] can have three meanings:
“First, the preposition ‘fi’ here is explanatory, and the verse means: Ramadan is the month regarding which the Holy Quran was revealed.”
Huzoorra continues:
“That is, the fasting of Ramadan holds such importance that special commandments were revealed about it in the Holy Quran. And everyone can understand how important and necessary a commandment must be when Quranic revelation is sent down concerning it.
“This meaning of ‘fi’ is also established from the lexicon. For instance, in Arabic they say:
‘I spoke with you regarding this matter.’
“Similarly, examples of this are found in the Holy Quran. In Surah Yusuf, regarding
the wife of Aziz, it states that she said:
(Yusuf: Ch.12: V.33) –‘This is the person regarding whom you blamed me.’ […]”
Giving the second meaning, Huzoorra says:
“Second, it means that Ramadan is the month in which the revelation of the Holy Quran began. Ahadith clearly establish the revelation of the Holy Quran began in the month of Ramadan. Although there are differences in determining the exact date, scholars of hadith generally give preference to the 24th. Both Allamah Ibn Hajar alAsqalani and Allamah Zarqani have preferred the narration that the Holy Quran began to descend on the 24th of Ramadan.”
The final meaning Huzoorra presents is:
“Third, it means that the entire Quran was revealed in Ramadan. In ahadith, it is narrated from Hazrat Aishara that the Holy Prophetsa said to Hazrat Fatimara during his final illness […]: ‘Gabriel used to recite the entire Holy Quran with me once every year during Ramadan. But this year he has recited it twice, from which I understand that my time of death is near.’ (Sharh al-Allamah al-Zarqani ala al-Mawahib al-Laduniyyah, Chapter One regarding Allah the Exalted completing His favour upon him through his death).”
Hazrat Musleh-e-Maudra also mentions that although the Quran was revealed throughout the year as well, during each Ramadan of the Prophet’s life, whatever had been revealed up to that point was rehearsed with Gabrielas. In this way, the Quran was effectively revealed again each Ramadan.
From these meanings, we can see the importance of Ramadan and its close link with the Holy Quran. Therefore just as the Prophetsa would go over the Quran with Gabrielas each month of Ramadan, following this practice, we too should strive to recite, reflect upon, and complete a reading of the Quran during Ramadan.
Subat Ahmad Munib
Student Jamia Ahmadiyya UK
Hazrat Mirza Ghulam Ahmad, the Promised Messiah & Imam Mahdias
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
28 February 2025
Muhammadsa: The Great Exemplar
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
In relation to the life of the Holy Prophetsa, his conduct during the Battle of Khaibar was being discussed. Following the Battle of Khaibar, the Jews schemed to kill the Holy Prophetsa and an attempt was made to serve him poisoned goat meat. The details of this are as follows:
When Khaibar was conquered, a pact was made with its people, as a result of which they once again enjoyed the mercy and kindness of the Holy Prophetsa after suffering a great defeat. He did not only forgive them, but also permitted them to stay in Khaibar. People were content [with this].
One day, Zainab bin Harith, the wife of the leader of the Jewish army of Khaibar, Salam bin Mishkam, served roasted goat meat to the Holy Prophetsa and said, “I have brought you a gift.” In some other places, it is mentioned that she was not the only one involved in this scheme, but that other Jewish individuals were involved in this as well. Upon the instructions of the Holy Prophetsa, this gift was taken and placed in front of him. Some Companions were present as well, including Hazrat Bishr bin Bara’ra. The Holy Prophetsa said to the Companions, “Come closer.” Following this, he took a piece of meat from the shoulder and ate a small portion of it. The others also took some. The Holy Prophetsa then said, “Stop yourselves [from eating it]! The meat from the shoulder tells me that it is poisoned.” Hazrat Bishr bin Bara’ra, who was present at the time, says: “By that Being, Who has honoured and exalted you! I felt something in the morsel that I ate. However, the only reason I did not spit it out was so I would not spoil the appetite of the Holy Prophetsa. When the Holy Prophetsa spat his morsel out, I became more concerned for him than for myself, but I was glad that he had spat it out.” Hazrat Bishrra had not yet got up from his place when the complexion of his body started to change, and he became so ill that he could not even turn by himself, so much so that after approximately a year, he passed away. Some have said that he did not even manage to get up from his place and passed away. These are the two
narrations. (Sirah al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 79; Sahih alBukhari, Kitab al-maghazi, Bab ia hhadara l-mushrikun bi l-muslimin, Hadith 3169; Ayam fi Hayat al-Rasulsa, Farooq Hamadah, Dar al-Salam, Cairo, p. 144)
The Holy Prophetsa called for the woman and said, “Did you mix poison into the goat [meat]?” She replied, “Who informed you [of this]?” The Holy Prophetsa said, “The meat from the shoulder that I am holding in my hand informed me.” She replied, “Yes, I mixed poison into it.” The Holy Prophetsa said, “Who instructed you to do so?” She replied, “You are well aware of what you have done to my people. I thought that if you are a king, then we will be freed from you, but if you are a prophet, you would be informed [of this].” The Holy Prophetsa pardoned and forgave the woman, and he did not seek any revenge from her.
In another narration, it is stated that the Holy Prophetsa said to her, “Who incited you to do so?” She replied, “You killed my father, paternal uncle, husband and brother.”
According to another narration, when Hazrat Bishr bin Bara’ra passed away, the Holy Prophetsa instructed that the woman to be killed, and she was subsequently killed. This is another narration. (Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob AlIlmiyah, Beirut, pp. 134-135)
It is narrated in Sahih Muslim that this woman was not killed. Hazrat Anasra narrates that a Jewish woman brought poisoned goat meat to the Holy Prophetsa, and he ate some of it. Then, the woman was brought before the Holy Prophetsa, and he asked her about it. The woman said, “My intention was to kill you.” The Holy Prophetsa replied, “It was not possible for Allah to grant you the power to do so.” Or, he said, “It was not possible for Allah the Almighty to give you the power over me.” The narrator states that the people asked, “Shall we not kill the woman who attempted this?” The Holy Prophetsa said, “No.” The narrator further states, “I could still perceive its effect upon the throat of the Holy Prophetsa.” (Sahih Muslim (translated), Kitab as-salam, Bab as-sam, Vol. 12, Noor Foundation, p. 66)
Allamah Nawawi, in his commentary on Sahih Muslim, has written that according to a narration from Hazrat Jabirra, the Holy Prophetsa had her executed. Additionally, according to a narration from Hazrat Ibn Abbasra, the Holy Prophetsa handed the woman over to the heirs of Hazrat Bishrra, who then executed her. The scholars of Hadith also agree that the Holy Prophetsa had her executed. Qadi ‘Iyad reconciles the conflicting narrations by stating that initially, the Holy Prophetsa did not have her killed. However, when Hazrat Bishrra passed away, the Holy Prophetsa handed her over to his heirs, who executed her in retribution. (Al-Minhaj Sharh Sahih Muslim, Vol. 14, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 1638)
Nevertheless, the strongest likelihood is that the woman was forgiven, as is explicitly evidenced by the Hadith in Sahih Muslim, and this was also the opinion of Hazrat Musleh-e-Maudra
Hazrat Musleh-e-Maudra states, “A Jewish woman asked the Companions which part of the animal’s meat the Holy Prophetsa preferred the most. The Companions informed her that he liked the shoulder meat. She then slaughtered a goat, roasted it over hot stones, and mixed poison into the meat, particularly in the shoulder, since she had been told that the Holy Prophetsa preferred that part.
“After sunset, when the Holy Prophetsa had offered the evening prayer and was returning to his camp, he saw a woman sitting near his tent. He asked her, ‘Lady, what is your purpose here?’ She replied, ‘O Abu alQasim, I have brought you a gift.’ The Holy Prophetsa instructed one of his Companions to accept what she had brought. Later, when he sat down to eat, the roasted meat was also placed before him. The Holy Prophetsa took a bite, and a Companion, Bashir bin al-Bara’ bin al-Ma’rurra, also took a bite. (It seems there is an error here in the name of the Companion; the correct name should be Bishr instead of Bashir.) Meanwhile, other Companions were also about to eat the meat when the Holy Prophetsa said, ‘Do not eat, for this shoulder has informed me that the meat is poisoned.’ This does not mean that he received a divine revelation about it; rather, it is an Arabic idiom, meaning that upon tasting it, he realised that the meat was poisoned.
“Similarly, the Holy Quran, when narrating an incident from the time of Prophet Mosesas, states regarding a wall that ‘it wanted to collapse,’ meaning that it had developed signs of imminent collapse. Thus, in this context, the meaning is not that the shoulder spoke, but rather that upon tasting the meat, he became aware of the poison. The next statement further clarifies this meaning. Bishrra said, ‘I say by the God Who has honoured the Holy Prophetsa, I also sensed something unusual in the bite. I wanted to spit it out, but I thought that if I did so, perhaps it would not sit well with the Holy Prophetsa, and it might spoil his meal. So, when he swallowed his bite, I followed suit and swallowed mine, even though my heart was whispering that since I suspected poison, I wished the Holy Prophetsa would not swallow it.’”
Hazrat Musleh-e-Maudra mentions swallowing, but in other narrations, it is stated that the bite was taken out and not swallowed. In any case, Hazrat Muslehe-Maudra continues, “A little while later,
Bishr’sra condition worsened. Some narrations state that he passed away there in Khaibar, while others state that he remained ill for some time before passing away.
The Holy Prophetsa then had some of the meat fed to a dog, which died upon consuming it. He then summoned the woman and asked, ‘Did you mix poison into this goat?’ She asked, ‘Who informed you of this?’ At that moment, the Holy Prophetsa was holding the shoulder of the goat in his hand. He replied, ‘This shoulder has informed me.’ The woman then realised that the Holy Prophetsa had uncovered her secret and confessed that she had indeed poisoned the meat. The Holy Prophetsa then asked her, ‘What prompted you to commit such a heinous act?’ She replied, ‘Your people fought against my people, and my relatives were killed in that battle. So, I thought to myself, ‘I will poison them. If he (the Holy Prophetsa) is an imposter, then we will be rid of him. But if he is truly a prophet, then God Almighty will save him.’ Upon hearing this, the Holy Prophetsa forgave her and did not enforce the punishment of death, even though that would have been an appropriate punishment.” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 327-329)
This was the view of Hazrat Musleh-eMaudra
It is also said that the Holy Prophetsa passed away due to this poison. Is this true? In Sahih al-Bukhari, Hazrat Aishara narrates that in his final illness, the Holy Prophetsa would say, “O Aisha, I have always felt the pain from the food I ate at Khaibar, and now I feel as though my arteries are being severed due to that poison.”
Based on this Hadith, some Muslim commentators and scholars of Hadith have inferred that the Holy Prophetsa ultimately passed away due to the poisoned meat he had consumed at Khaibar. They consider this to be a form of martyrdom and refer to him as “the Greatest Martyr.” (Dalail al-Nabuwwah, Vol. 4, Dar Al-Kotob AlIlmiyah, Beirut, p. 264; Fath al-Bari, Vol. 8, Qadimi Kutub Khana, Karachi, p. 166; Sahih al-Bukhari, Kitab al-Maghazi, Bab Marz al-Nabisa wa Wafatihi, Hadith 4428; Sahih al-Bukhari, Kitab al-Hibah, Bab Qubul alHadyah, Hadith 2617)
However, there was no need for such an assertion regarding the Holy Prophetsa A prophet inherently holds the status of a “Shaheed” [martyr] and “Siddiq” [truthful]. In fact, upon closer examination, such claims only provide an opportunity for opponents to ridicule. The Jews had poisoned the meat specifically to test whether the Holy Prophetsa was a true prophet – if he was, he would be saved. Since the Holy Prophetsa survived, they concluded that he was indeed a true prophet, and in their eyes, this was a miracle. However, some simpletons today are quick to claim that he died from that poison. The reality is that the Holy Prophetsa certainly did not pass away due to that poison. His statement was merely an expression of pain. It is well known that sometimes an old injury, wound, or illness can flare up under certain conditions or in certain seasons. If we further analyse the details, it is mentioned that the Holy Prophetsa placed the poisoned meat in his mouth but did not swallow it. However, due to the fact that it entered his mouth, a wound developed in his throat or palate, which occasionally caused discomfort while
eating. This was the discomfort he referred to during his final illness. (Fath al-Bari, Vol. 16, Qadimi Kutub Khana, Karachi, p. 202; Sirah al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 79)
There are accounts of the marriage to Hazrat Safiyyahra during the Battle of Khaibar. The details state that when Fort Nizar was conquered, many prisoners were taken. Among these prisoners were Hazrat Safiyyahra, her cousin, and other women. Some texts mention Fort Qamus instead of Nizar. According to Hazrat Safiyyah’sra narration, the Holy Prophetsa had taken prisoners in Fort Nizar before reaching the forts of Katibah. (Fath Khaibar, Muhammad Ahmad Bashmil, Nafis Academy, Karachi, p. 161; Al-Sirah al-Nabawiyyah, Ibn Hisham, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 697)
In Kinana’s opinion, Fort Nizar was more fortified, which is why they had moved women and children there. (Sirat Encyclopaedia, Vol. 8, Dar al-Salam, p. 424)
Hazrat Safiyyahra came into the Holy Prophet’ssa share, and the details of her marriage to the Holy Prophetsa are narrated as follows: When the prisoners were gathered in Khaibar, Hazrat Dihyahra came and said, “O Messenger of Allah, may I have a woman from the captives.” The Holy Prophetsa replied, “You may have one.” He took Safiyyah, daughter of Huyayy bin Akhtab. Upon this, a man came to the Holy Prophetsa and said, “O Prophet of Allah, you have given the daughter of Huyayy to Dihyahra, who is the princess of Bani Quraizah and Banu Nadir. She is only suitable for you and no one else.” The Holy Prophetsa said, “Bring them both to me.” When they were brought, and the Holy Prophetsa saw her, he said to Dihyahra, “Take any other woman from the captives instead of her.”
Hazrat Anasra narrated that the Holy Prophetsa freed Hazrat Safiyyahra According to a narration in Musnad Ahmad bin Hanbal, the Holy Prophetsa said to Hazrat Safiyyahra, “I free you. If you wish, marry me, or if you prefer, return to your tribe. The choice is yours.” She chose freedom and marriage to the Holy Prophetsa According to another narration, the Holy Prophetsa invited her to accept Islam, which she did. (Musnad Ahmad bin Hanbal, Vol. 4, Hadith 12436, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 357; Sirat al-Nabi, Salabi, Dar alSalam, pp. 280-281)
When the Holy Prophetsa told Dihyahra to take another bondwoman, one narration states that the Holy Prophetsa gave him Safiyyah’s cousin or the sister of Kinanah bin Rabi’. According to some narrations, the Holy Prophetsa gave Dihyahra seven slaves or bond-women and sent Hazrat Safiyyahra to stay with Hazrat Umm Salamahra. (Al-Iktifa’, Vol. 1, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 187; Sirah al-Nabisa, Shibli Nu’mani, Vol. 1, Islamiah Publishers, p. 329; Al-Bidayah wa al-Nihayah, Vol. 6, Dar Hijr, p. 293; Sharh Sahih al-Bukhari, Najah al-Qari, Vol. 13, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 106)
After concluding all matters in Khaibar, the Holy Prophetsa departed and intended to camp at a distance of six miles to complete his marriage with Hazrat Safiyyahra However, at Hazrat Safiyyah’sra request, the Holy Prophetsa continued the journey and camped at Sahba, about twelve miles from Khaibar. Hazrat Umm Sulaimra prepared the bride. When the Holy Prophetsa asked Hazrat Safiyyahra why she had prevented
him from camping at the first location, her response reveals how deeply the Holy Prophet’ssa noble character and moral qualities had purified her heart.
The daughter of a Jewish chief and the wife of another Jewish leader – her father had been killed by Muslims after the Battle of the Trench, and her husband of two months had been killed just days earlier, and her uncle and other close relatives had also been killed – describes her transformation: “I had an intense hatred for the Holy Prophet in my heart, but when I first met him, he treated me with such love and compassion, repeatedly apologising to me saying, ‘O Safiyyah, your father brought all the Arabs against us, and so on and so forth, and finally, we were forced to come to Khaibar to counter his conspiracies.’” Hazrat Safiyyahra states that the Holy Prophetsa repeated this with such frequency and affection that her heart was completely cleansed regarding him, and when she left that first meeting, no one was more beloved to her than the Holy Prophetsa
During the return journey from Khaibar, the Holy Prophet’ssa kind and excellent treatment of her was such that when they were about to depart, he folded his cloak for her to sit on the mount, placed his knee on the ground, and Hazrat Safiyyahra placed her foot on it and mounted the camel. During the journey, when Hazrat Safiyyahra would doze off and her head would start hitting the carriage, he would support her head with his blessed hand, saying, “Be careful not to hurt yourself.” Since Hazrat Safiyyahra had now joined the pure and blessed wives of the Holy Prophetra, on the return from Khaibar, the Holy Prophetsa seated her behind him on the camel and covered her with a cloak for privacy, making it clear that she was not his slave but his wife.
Regarding her answer to the [Holy Prophet’ssa] question about not camping six miles [from Khaibar], she explained that it was the influence of the Holy Prophet’ssa noble character that made him more beloved to her than anyone else in the world. Thus, Hazrat Safiyyahra told the Holy Prophetsa, “You wanted to camp very close to Khaibar, but I feared my people might try to harm you, so I wanted you to move further away from Khaibar before stopping.”
The Companions were also aware of Jewish conspiracies and dangerous intentions, and the attempt to poison the Holy Prophetsa through a meal prepared by a Jewish woman named Zainab had occurred just days before, so the devoted Companions did not want to be negligent for even a moment.
Here, an incident of Abu Ayyubra is narrated, who stood guard during the night and demonstrated an innocent and loving gesture during this marriage. The next morning, when the Holy Prophetsa emerged from his tent, he saw Hazrat Abu Ayyub Ansarira standing vigilantly outside his tent with a sword in hand. When asked about this, he replied, “O Messenger of Allah, I was concerned about this newly converted Jewish woman (referring to Hazrat Safiyyahra) whose father, husband, and people have been killed, and who has only recently embraced Islam, that she might harm you. Therefore, I stood guard all night with my sword.” In response to Hazrat Abu Ayyub’sra innocent love, the Holy Prophetsa prayed for him, saying, “O Allah, protect
Abu Ayyubra as he spent the night protecting me.”
His name was Khalid bin Zaidra, the same Companion who had the honour of hosting the Holy Prophetsa for several months after the migration to Medina. He died during a campaign in 50 AH, and his tomb is in Istanbul.
The next day, the Holy Prophetsa arranged the walimah [wedding dinner]. This feast was also very dignified and simple – consisting of dates, cheese, and a dish called Hais made with clarified butter, which was prepared for everyone. After a threeday stay, they departed. Hazrat Safiyyah’sra freedom itself was declared as her dowry.
The dream of Hazrat Safiyyahra is also mentioned, and its truthfulness is evident from this marriage. According to narrations, the Holy Prophetsa once noticed a bruise near Hazrat Safiyyah’sra eye and inquired about how she got it. She explained, “A few days before your arrival in Khaibar – or according to some narrations, during the siege of Khaibar – I had seen a dream in which the moon came from the direction of Yathrib and fell into my lap. When I narrated this dream to my husband Kinanah, he struck my face hard, saying, ‘Are you dreaming of marrying the king of Yathrib (meaning Muhammadsa)?’” (Al-Sirah al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 65; Sirat Ibn Hisham, Dar Al-Kotob AlIlmiyah, Beirut, p. 698; Sirat Muhammad Rasulullahsa, Da’irah Ma’arif, Vol. 8, Bazm-iIqbal, Lahore, pp. 423-424; Usd al-Ghabah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 121-123; Sharh Sahih al-Bukhari, Najah al-Qari, Vol. 13, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 551; Sirat al-Nabi, Salabi, Dar alSalam, p. 281; Imta’ al-Isma’, Vol. 10, Dar AlKotob Al-Ilmiyah, Beirut, p. 56)
According to some narrations, this dream was very old, and it was her father, Huyayy, who had slapped her. However, most historical accounts state that it was her husband who had struck her, which seems more likely.
Hazrat Safiyyah’sra original name was Zainab, but before the division of spoils of war, the Holy Prophetsa took her and freed her. According to the custom of that time, anything selected for the leader from the spoils was called safiyyah or al-Safa, and thus, she became known as Safiyyahra Hazrat Safiyyahra passed away in 50 AH during the time of Amir Mu’awiyahra and was buried in Jannat al-Baqi‘. (Sirah al-Nabi, Shibli Nu’mani Vol. 2, Islamiah Publishers, pp. 709-710; Sharh Zurqani, Vol. 3, Dar AlKotob Al-Ilmiyah, Beirut, p. 269)
Orientalists have also criticised this marriage, and as is their custom, made objections that only expose their ignorance and bias. For instance, in the ninth edition of the Encyclopaedia Britannica, under “Muhammadanism”, it is stated – the translation of which is:
“The final act of this successful campaign was Muhammad’ssa marriage to the king’s daughter. Safiyyah showed no aversion to such a union (this orientalist writes) to the man responsible for the deaths of her father, Huyayy, and her husband, Kinanah. Instead, she readily embraced her new life. In contrast, a more commendable response came from another Jewish woman, Zainab, who attempted to poison the conqueror of her people, and was consequently executed for her crimes. Although the attempt failed,
it is said that Muhammadsa continued to feel its effects during his final illness.”
Essentially, he has written, whilst criticising Hazrat Safiyyahra, “Her husband and father were killed, so she should have shown some sense of honour and exacted revenge. But instead, whilst keeping her own vested interests in mind, she married Muhammadsa.” On the other hand, he praises the other Jewish woman who gave poison, as she showed her sense of honour by trying to assassinate the Holy Prophetsa.
The hostility and prejudice of these writers against Islam and the Holy Prophetsa know no bounds. They fail to realise what conclusion a reasonable person can come to as a result of their writings. The venom of their bias in their writings comes to light automatically. They do not act with justice.
The Jews of Khaibar fiercely fought against the Holy Prophetsa and were decisively defeated. What treatment should they have expected afterward? Whether in those times or in the so-called civilised world of today, the rules of war dictate that it was justified for them to be executed. Even by the standards of their own Bible and the customs of that era, such an action would have been considered lawful.
Yet, [these critics] deliberately ignore the unparalleled forgiveness and leniency shown by the Holy Prophetsa after capturing these oppressors, let alone praise him. He forgave them, as he accepted their request for peace by allowing them to be exiled rather than executing them. Furthermore, when the Jews requested permission to remain in Khaibar and continue farming in exchange for giving half of their produce to the Muslims, the Holy Prophetsa agreed and established a peaceful treaty with them.
However, before the ink on this treaty had even dried, they conspired to assassinate him by having a woman poison his food, and this woman later confessed to her crime, as already mentioned. The so-called civilised and educated people today glorify this deceitful woman as a ‘national hero’ while criticising another woman for accepting the truth after witnessing the lofty morals of the Holy Prophetsa, and in spite of her being free – the Holy Prophetsa told her she was free –she chose to stay with him. In other words, in this instance, they forget about personal freedoms and all the principles of justice.
Similarly, there are various other critics who have levelled allegations in a very despicable manner; for example, when the Holy Prophetsa heard about the beauty of Hazrat Safiyyahra being praised, he took her back from Hazrat Dihyahra and married her himself and so on. Such people raise such allegations owing to their own depraved mentality and due to not understanding the true life and character of the Holy Prophetsa The hearts of such people are filled with prejudice. If they were to ponder over this with true justice and a pure heart, they would never entertain such a thought. If one were to study the life of the Holy Prophetsa prior [to his prophethood], the Holy Quran also beautifully draws our attention towards it as follows:
where gatherings of young men drinking alcohol were not just commonplace but were mentioned with great pride? He spent his entire life as a young man in marriage to a noble and honourable widow and till about the age of 50, he remained married to her alone. The chieftains of the Quraish offered him the most beautiful women, as is proven by historical accounts. However, the Holy Prophetsa rejected their offer. The younger years of the Holy Prophetsa and his past life is a clear testament to the fact that he did not even remotely have any desire for the luxury and pleasure of marriages, God-forbid. The later marriages of the Holy Prophetsa had a profound wisdom behind them: to establish peace, harmony, and mutual trust between opposing tribes and nations. For example, there was his marriage to Juwairiyahra, the daughter of Harith, the chief of Banu Mustaliq, and to Umm Habibahra, the daughter of Abu Sufyan from the Quraish. Similarly, after the conquest of Khaibar, instead of allowing the wife or daughter of the tribe’s chief to be taken by an ordinary person as a slave and subjected to humiliation, the Holy Prophetsa, who was not only the King of the Spiritual World but also the Head of the State of Medina, freed Hazrat Safiyyahra, thereby honouring her. He then further elevated her status by offering her the choice to return to her family if she wished. He told her she could go back to her family. By marrying her, he granted her the esteemed position of being the “Mother of the Believers”, thereby also raising the respect and status of her entire tribe and her family. This, in turn, helped establish an atmosphere of peace and security in society.
William Montgomery Watt, a Scottish orientalist, has made harsh remarks against Islam and the Holy Prophetsa in his writings. One of his books is titled Muhammad at Medina
Despite harbouring prejudice with regards to the marriages of the Holy Prophetsa, he could not help but to write: “There may also have been political motives in the unions with Safiyyah and Rayhana both of Jewish origin. (He did not say that he was attracted to her beauty; rather, he says that there may have been political motives behind them) In so far as there are any solid grounds in the accounts of his marriages or proposed marriages with women in the ‘supplementary list’, the dominant motive was presumably political.” At least he accepted this much in that he had no wrongful intentions. (Encyclopaedia Britannica, 9th Edition, Vol. 16, p. 558; Muhammad at Medina, Montgomery Watt, p. 288)
In response to a similar allegation on the marriage to Hazrat Safiyyahra by a famous orientalist, Sir William Muir, Hazrat Khalifatul Masih Ira says:
Muslim historians and biographers have not shown prudence with regard to the marriage of Hazrat Safiyyahra and have erred in that without any form of investigation and examination, they continued to accept those narrations, which have no sound basis whatsoever. For example, the narration, which mentions that the Holy Prophetsa first gave Hazrat Safiyyahra to Hazrat Dihyahra, but after hearing about her beauty, he called for Hazrat Safiyyahra and chose her for himself – is found in almost every book of history and biography. One narration to this effect is found in Sahih al-Bukhari in which Hazrat Anasra narrates, “When we reached Khaibar and Allah the Almighty granted us victory over the fortress, the beauty of Safiyyah bint Huyayy bin Akhtab was mentioned before the Holy Prophetsa and that she was a recent bride whose husband had been killed, (i.e., she had only been wed recently.) Upon this, the Holy Prophetsa chose her for herself.” This is the narration that is used by those people who have a depraved mentality to raise allegations.
The renowned biographer, Allamah Shibli Nu’mani, has mentioned this very narration of Bukhari, stating: “In reference to Hazrat Safiyyahra, there is an incident mentioned in some books of Hadith that the Holy Prophetsa initially gave her to Dihyah Kalbira. Then, upon hearing someone comment about her beauty, he asked for her back and instead gave Dihyahra seven concubines. The opponents have used this narration in the most malicious manner. Naturally, when the original narration goes to such an extent, then just imagine how much the opponents would have exaggerated it. The fact of the matter is that this incident regarding Hazrat Safiyyahra has been narrated by Hazrat Anasra, but Hazrat Anas himself has narrated multiple variations. Another narration mentioned by Hazrat Anasra is that when Hazrat Safiyyahra was given to Dihyahra, people went up to the Holy Prophetsa and said, “She is an honourable woman and the daughter of a chieftain of Khaibar. It is not fitting for anyone other than you to take her.”
Hence, firstly, if there is an authentic tradition, such as this narration of Bukhari in which there is mention of her beauty and appearance, then it is well possible that this was mentioned by someone who came later on, and he included these words from his own accord. The fact of the matter is that it is possible that some additions were made in the narrations by the people who came after in the initial incident that has been mentioned by a Companion. This is because a Companion can never say anything about the honour of the Holy Prophetsa which would be even as much as a hint in the way of criticism of his lofty character.
“I have indeed lived among you a whole lifetime before this. Will you not then understand?” (The Holy Quran, 10:17) How did the Holy Prophetsa live his life during his younger years amongst a people
“Mr Muir has raised this allegation, but he was not aware of the fact that throughout Arabia, there was an established custom that the conquered nations would marry off the wife or daughter of their leader to the conquering nation in order to establish peace throughout the land and to establish a bond of love with them. All of the citizens and members of the royal family would become content with the fact that now there is no cause for concern. Thus, after the conquest of Khaibar, all of the Jewish tribes wished to remain there.” (Khutbat-e-Nur, p. 532)
It is possible that alongside the beauty and appearance of Hazrat Safiyyahra, her other noble qualities and family status was mentioned. And the narrator summarised it from the words he could recall. However, a fundamental fact that the biographers overlook is that the extraordinary rank and status of the Holy Prophetsa meant that such characteristics and qualities of another person can only hold a superficial or secondary significance. When the Holy Prophetsa made decisions regarding marriage, the primary reason was not what is commonly stated; rather, the fundamental reason would have been to fulfil a divine
“In this era, we have been granted an ‘Eid’ from God Almighty, and the God-given thing holds so much power that no other power can efface it.”
instruction.
Every movement and action of the Holy Prophetsa was not without divine command. Allah the Almighty Himself says in the Holy Quran:
“Say, ‘My Prayer and my sacrifice and my life and my death are all for Allah, the Lord of the worlds.” (The Holy Quran, 6:163)
The one who performs every action solely for the sake of God, and whose every deed is guided by the Lord of the Throne, how could he take such a monumental decision on his own? Undoubtedly, all of the marriages of the Holy Prophetsa were undertaken by divine command, and their outcomes were, without a doubt, blessed with profound wisdom and purpose.” (Sahih al-Bukhari, Kitab al-Maghazi, Bab Ghazwah Khaibar, Hadith 4211; Sirah al-Nabi, Shibli Nu’mani, Vol. 1, Islamiah Publishers, p. 283; Sahih al-Bukhari, Kitab al-Salat, Bab ma Yuzkara fi al-Fakhaz, Hadith 371)
The Promised Messiahas writes in one of his books, Aina-e-Kamalat-e-Islam:
“There is no doubt that the Companions of the Holy Prophetsa held the firm belief that every action and utterance of the Holy Prophetsa was infused with divine revelation, whether the revelation was brief or detailed, subtle or clear, apparent or ambiguous. Even those matters of the Holy Prophet’ssa private life, including his conversations with his wives, as well as his daily activities related to eating, drinking, clothing, and other domestic affairs, were all regarded in the same light and thus recorded in the Ahadith as it was understood that every action and word of the Holy Prophetsa was illuminated by the guidance of the Holy Spirit.
“As such, it is narrated in [the books of] Abu Dawud, Imam Ahmad and other sources, through various chains of transmission, reports from Abdullah ibn Umar who relates, ‘I used to write down everything I heard from the Holy Prophetsa in order to memorise it. However, some individuals advised me against this, warning that the Holy Prophetsa was a human being who sometimes spoke in moments of anger. Upon hearing this, I refrained from doing so and subsequently mentioned this matter
Hazrat Musleh-e-Maudra
to the Holy Prophetsa.’”
The Promised Messiahas states:
“The Holy Prophetsa stated, ‘I swear by the One in Whose Hand is my soul; whatever I speak or do is from Allah the Almighty.’
“Now, if it is argued that these very books of Hadith also mention instances where the Holy Prophetsa committed an error in judgment, then if all his words and actions were based on revelation, why did this occur, even though the Holy Prophetsa was not left to persist on those errors?”
The Promised Messiahas states:
“The answer to this is that even those errors in judgement did not occur owing to being devoid of the light of divine revelation, and nor was he ever detached from God Almighty even for a moment. Such errors in judgement, for example, on a few occasions when the Holy Prophetsa experienced a lapse in memory during his prayers; these in fact served to bring to light certain matters [in relation to the faith].
“Similarly, at times, such errors in judgement occurred with the purpose that it would lead to the completion of the religion and bring about finer, more intricate matters to light. This lapse in memory owing to human nature was not like those experienced by ordinary people, but rather it took the form of a divine purpose, because through the special influence from God Almighty, which manifested upon the Holy Prophetsa would direct the Holy Prophetsa in such a manner that had great underlying divine wisdom.
“Thus, we do not consider this error in judgment to be separate from divine revelation. This was not an ordinary matter but rather, in that moment, God Almighty, having taken possession of His Prophet, manifests a form of spiritual light under the guise of a lapse in memory or in the context of an error in judgement for the purpose of a wider benefit. Along with this, the divine revelation would manifest and follow after it [to correct the error]. Just like a stream of water is temporarily stopped for a particular purpose, only to be allowed to flow again. Therefore, no wise person would claim that the water of the stream had dried up or been removed.
“The same is the case with the error in judgement of a Prophet. The Holy Spirit never departs from a Prophet, but on some occasions for some purpose of His own, God Almighty takes possession of the intelligence and perception of a Prophet and in such a condition, some word or action proceeds from him in forgetfulness or error and then the divine design becomes apparent. The river of revelation then flows in strength and the error is erased as if it never existed.”
The Promised Messiahas then gives an example:
“Jesus advanced towards a fig tree to eat of its fruit and though he was accompanied by the Holy Spirit, it failed to warn him that the tree bore no fruit at the time. It must, however, be understood that that which is rare is as if it did not exist. In a million words and actions of our lord and master Muhammad, the chosen one (peace and blessings of Allah be on him) is observed a clear manifestation of the Divine and the shining lights of the Holy Spirit are seen in all his movements and words and actions. Then of what consequence is it if his humanness is displayed in one or two matters. Indeed, it was necessary that this should sometimes happen so that his humanness might be confirmed and people should not get involved in shirk.” (Aina-eKamalat-e-Islam, Ruhani Khazain, Vol. 5, pp. 112-116)
Therefore, whenever any narration regarding the life and biography of the Holy Prophetsa appears in a Hadith or historical account, it should be examined and evaluated in light of the Quranic verse I have mentioned, which states that everything the Holy Prophetsa did was for the sake of Allah, and it should also be assessed in light of the writings of the Promised Messiahas. It is not appropriate to hastily accuse or blindly accept the opinions of every orientalist, assuming that we have no response.
This is the true way to uphold the sanctity of the Holy Prophetsa, not merely by raising just slogans.
Insha-Allah, the month of Ramadan will begin in two days. May Allah the Almighty grant everyone the ability to make the most of this blessed month and give us the ability
to fast and offer prayers, which are granted His acceptance. Therefore, we must both pray and make sincere efforts for this.
I will also lead a funeral prayer in absentia of Chaudhry Muhammad Anwar Riaz Sahib of Rabwah, who was the son of the late Chaudhry Muhammad Islam Sahib. He passed away recently.
[Surely, to Allah we belong and to Him shall we return.]
The deceased was a musi, and his son, Nasir Mahmood Tahir, is the Missionaryin-Charge in Kenya. Due to being abroad, he could not be present for his father’s funeral. All of the children of the deceased, in one way or another, have been blessed with the opportunity to serve the Jamaat.
Nasir Mahmood Sahib writes that Ahmadiyyat entered their family through the deceased’s grandfather, Hazrat Chaudhry Ghulam Muhammad Jatt Sahibra, who went to Qadian and took the bai‘at (pledge of allegiance) at the hands of the Promised Messiahas. He was one of the first Ahmadis of his village.
In 1996, the deceased had the honour of being imprisoned for approximately one month for the sake of his faith. During this time, the police mistreated him, but he endured all these hardships only for the sake of Allah’s pleasure, and he bore this trial with great patience.
He greatly honoured the Nizam-eJamaat [System of the Jamaat] and the institution of Khilafat and was very regular in his prayers and financial contributions. He paid off his chanda that was due on all his possessions in his lifetime. Whenever he received any income, the first thing he would do was pay his chanda. May Allah the Almighty grant him His forgiveness and mercy, and may He give patience and strength to his children, especially his son, who is abroad. May Allah the Almighty grant him patience and steadfastness as well.
(Official Urdu transcript published in the Daily Al Fazl International, 21 March 2025, pp. 2-7. Translated by The Review of Religions.)
