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Tahrik-e-Jadid: The magnum opus of Hazrat Musleh-e-Maud

Ata-ul-Haye Nasir Al Hakam

In his Friday Sermon of 9 November 1934, Hazrat Musleh-e-Maudra stated that currently, religious and political parties were gathering against the Jamaat and people of all religions were against them – not just people of one religion. So, all these afflictions were different links of the same chain and it was the duty of members of the Jamaat to face them very carefully.

Huzoorra said that it was for this reason that after constantly praying to Allah the Almighty and after seeing a divine vision, he had prepared a scheme, which he would start outlining from the following Friday.

After this, Huzoorra narrated visions and dreams in the context of this scheme, the interpretation of which was described by Huzoorra, that Jamaat-e-Ahmadiyya will see extraordinary victories and

Part II

progress through this scheme.

During this Friday sermon, Huzoorra outlined three demands for the Jamaat to follow. Huzoorra said:

“When some people in the Jamaat do not even pay the monthly chanda and are not ready to make even this small sacrifice, then how can I assume that they are ready to offer bigger sacrifices? I am ashamed to call this chanda a sacrifice, but even if it is considered a sacrifice, we must understand that when we refrain from smaller sacrifices, then how will we be encouraged to make bigger sacrifices?

“Mere verbal declaration never makes a person succeed …

“We do not believe in a particular time, but say that when God Almighty wills, He will accomplish this task, and if we spend even a hundred years in this task, then what is our harm in it. We have to serve the Jamaat and the servant has nothing to do with the outcome of his work. He serves and is never afraid to serve.....

“It is clear from the Holy Quran that when there is a war going on, there can be no success without fighting like ناینب صوصرم [a strong structure cemented with molten lead]. It is as if this sign of victory has been ordained by God Almighty that the believers should stand side by side against the enemy and become a lead clad wall; no crack or hole should be visible. This is the symbol of a victorious nation as revealed by God Almighty.

“According to this, unless there is unity in our Jamaat that guarantees victory, how can I be sure that you will be able to do anything significant in the fight that is in front of us? … Today, on the one hand, the Ahraris are against our Jamaat and on the other, those who are non-Ahrari but still sympathise with them – Sikhs and Hindus – are also with them.

“So while different religions are uniting in opposition to us, I want to see this example in my Jamaat that it becomes صوصرم ناینب [a strong structure cemented with molten lead] …

“So, my second commandment is that, within this week, every person who has a grudge with another person and every person who has stopped talking to someone should go and apologise to his brother and make peace. If you are not forgiven, you should apologise to the person with humility and accept all kinds of shame before them so that mercy may arise in their heart and they may remove resentment from their heart. When I make another announcement, let there be no two Ahmadis at that time who do not talk to each other. So go and clear your hearts; go and unite by apologising to your brothers; go and remove every form of discord from within you; then the angels of God Almighty will descend to help you. Heavenly armies will descend to fight your enemies and your enemy will be considered God’s enemy. Here are two examples I would like to see in my Jamaat.

“Whoever reads the words of this sermon should not sleep until they obey this command, unless it is impossible for them to do so … The secretaries of the Jamaat should convene their local jamaats after receiving this sermon of mine and tell them that [Khalifatul Masih] has commanded that today, only that person will join this war who clears all of his arrears in chanda and is regular in its payment in the future. Then convey to them another command that [Khalifatul Masih] commands that today, only that person can join this war, who has no quarrel or fight with any of his brothers and who has reconciled and united with his brother.

“When I choose people for sacrifice, I will ask each person if there is any resentment or malice for anyone in their heart, and if I find out that there is malice and hatred towards any person, I will assume that you are not ناینب صوصرم [a strong structure cemented with molten lead] and you are not stood shoulder to shoulder with your brother. It is well nigh possible that the enemy attacks us from your shoulder; so go, I do not need you.” (Khutbat-e-Mahmud, Vol. 15, pp. 366-371)

Huzoorra further stated:

“For now, I would like to make another announcement and that is that I need people, as soon as possible, who are ready to leave their homeland for the Jamaat. They should be willing to risk their lives and go through all the hardships of hunger and thirst, without any salary.

“Therefore, I announce that those youth who are ready for these tasks should submit their names. Regarding the qualifications of the youth, I would like to say that they should be either maulvi [fazil], Madrassa-e-Ahmadiyya graduates or at least matriculation pass or a graduate.

“I know that there are many young people in our Jamaat who are a burden on their parents and squander their money. I tell them not to waste themselves in this way. Islam needs their service today; Ahmadiyyat needs these young sons today. They should come forward and present their names. The response to this announcement will also give me an idea of how many people in the Jamaat are willing to make sacrifices practically.

“I also ask the fathers of the youth to present their children in the way of God Almighty; I ask mothers to present their children in the way of God Almighty, but such young people are needed who are free and whose condition is such that they are not government employees, nor businessmen, nor students and only young people who are waiting at home for a job. I don’t even need people who are engaged in the Jamaat’s work, nor do I need young people who are running shops or farming. I call only on those young people who have not yet found jobs and whose devotion will not hurt their agriculture or trade. So, I tell the unemployed youth to go ahead; I tell their fathers to prepare their children and I tell their mothers to get their sons ready for service and remember that the parents who offer their children in the way of God Almighty, they share in every reward that the child earns and whatever their child does for the progress of the Jamaat, parents will also get its reward. In this regard, it is also a condition that these young people have to dedicate themselves for at least three years, although sometimes, work may continue for a longer period of time.” (Khutbat-eMahmud, Vol. 15, pp. 372-373)

At the end of this sermon, Huzoorra informed members of the Jamaat that the scheme which he had intended to present, would be presented next Friday.

In the Friday sermon dated 16 November 1934, Huzoorra referred to a letter, in which it was suggested that the teachings of the Jamaat about loyalty to the government should be reconsidered as perhaps it had gone too far.

In response to this, Huzoorra said:

“I would like to point out that the definition of loyalty to the government as laid out by our Jamaat has been done so with such conviction and certainty that I still consider it as true and correct as it was before. And I believe that this is the definition that will fulfil the will of the Promised Messiahas and the Holy Prophetsa and God Almighty. And no matter how dangerous the situation may arise in the future, without a minute’s pause, I am ready to tread along the path we have always followed, because I am absolutely convinced that the teaching of loyalty to the government … is absolutely correct and right and there is no possibility of any change in it.” (Khutbat-e-Mahmud, Vol. 15, p. 377)

Then, referring to the delay in narrating the scheme, Huzoorra said that he could have explained the scheme at the beginning, but some potential harms prevented him from describing the scheme, which could have been detrimental to Muslims and the Jamaat. (Khutbat-e-Mahmud, Vol. 15, p. 387)

Further Huzoorra stated that even though the Jamaat was small in number, Allah the Almighty had granted knowledge and understanding to members of the Jamaat. Due to their righteous conduct, Huzoorra said that Allah the Almighty would surely grant the Jamaat success. Huzoorra also instructed the Jamaat that they should not take any step without farsightedness and wisdom.

After this, explaining about the ongoing opposition and the great tribulations which may arise in the future, Huzoorra said:

“I have stated many times that the fitna of the Ahrar is not a major one. Even after their jalsa, I do not say that their fitna is an extraordinary one. But when I say that this fitna is not a major one, this does not mean that it is not a great fitna, but it means that greater fitnas are yet to come before the Jamaat … So, it must be remembered that when I say that this fitna is not a great one, it means that you should not think that this is the last fitna, but understand that it is a prelude to great battles and there are even greater fitnas than this to come, which will be faced by the Jamaat.

“We are not to spread Ahmadiyyat in any one city or country, but it is to be promulgated to the whole world. So while our goal is to compete with the whole world, how can we assume that if we defeat Chaudhry Afzal Haq Sahib of Lahore, Maulvi Mazhar Ali Sahib and Ataullah Sahib Bukhari and Maulvi Zafar Ali Sahib and their friends, then we can easily conquer the whole world? …

“A lot of people have promised me that they are willing to sacrifice their lives and their wealth. There are many jamaats and people belonging to different jamaats, who have made promises for this sacrifice. Aside from men, women have also offered themselves for this sacrifice and I think if everyone is counted, the number will reach thousands. I rejoice in my heart that Allah has breathed into our Jamaat such a spirit of sacrifice that it is ready to endure all kinds of hardships for the sake of faith and is ready to respond to every call which comes from God and His Messenger and His deputies.

“This is a source of happiness. But since these promises are premature and I have not yet stated the scheme which I intend to describe, I am not entirely satisfied because people may not have properly assessed the sacrifice and when the demand for real sacrifice is put before them, some of them may start offering excuses … Therefore, I would like to point out that only those who will present their names after the scheme is announced, will be considered as real devotees.” (Khutbate-Mahmud, vol. 15, pp. 389-393)

Huzoorra then explained that the current fitna against Jamaat-e-Ahmadiyya is religious, economic and political at the same time. In this regard, he said:

“When [non-Ahmadis] hear that so many people have converted to Islam through Ahmadis in such and such country, so many people have converted to Islam in Africa and so many in the United States, they ask the maulvis, ‘What else do you do except making infidels?’ When the maulvis hear these words, they do not have anything to say except, ‘We should prepare sticks and if any Ahmadi

is seen, they will be beaten’ …

“Recently, a report was published by the Church of England in which, while mentioning Africa, at seven different places it was stated that Ahmadis have harmed the progress of Christianity. Because of these circumstances, Muslims, Christians and Arya Samajists, all three religions want to unite to wipe us [Jamaate-Ahmadiyya] out.” (Khutbat-e-Mahmud, Vol. 15, pp. 398-400)

In relation to the opposing ulema, Huzoorra stated that they assumed that their edicts of infidelity would efface this community and they claimed that this Jamaat was so small that it could not achieve any success. Those people who used to think that they could crush Ahmadis whenever they wanted, were now amazed to witness the progress of Jamaat-e-Ahmadiyya. They saw that this Jamaat has a champion, which would eventually conquer the whole world.

Huzoorra further stated that people may despise us, but the Jamaat did not have enmity for anyone. He said that the Jamaat was a well-wisher for Muslims and Hindus alike, in fact the Jamaat wished everyone well.

Towards the end of this sermon, Huzoorra announced that the rest of the details regarding the scheme would be stated in the following Friday sermon. But since the first part of the subject was specifically about women, therefore women should come in large numbers on that day.

During the Friday sermon of 23 November 1934, while highlighting the strategy that had been adopted in connection with this scheme, Huzoorra stated:

“There are some plans that man has to hide from his opponents. They are not intrinsically harmful. No one in the world can object if it [the concealed information] is revealed after a certain time, but when it is being practiced, if the opponent knows

about it, then it becomes diffi cult for man to succeed.

“For example, an army of an oppressed nation attacks a city, which marches forward to defend themselves from the oppressor, in fact, to conquer the fort that was its own. Th is is not only a good deed, but also an act worthy of reward. But if these people send a message to the enemy’s army and tell them, ‘We will enter through such and such pass’, ‘We will have this many soldiers, this many guns, this many cannons with us and this will be our way of fi ghting’, then the inevitable result will be that the enemy will fi nd a counterstrategy before they see the plan reach its fruition and will easily defeat their attack …

“So just as a clever general’s job is to keep the enemy’s forces to one specifi c side and spend his strengths on his own army so that he can achieve maximum success, in the same way, it is the duty of the missionary administrator to keep the opposing propaganda in such a way that the work of preaching is not harmed and the opposing party does not know

Arshad Mehmood Khan Jamaat Glasgow

In the Holy Quran, Allah the Almighty states:

Meaning, “So weigh all things in justice and fall not short of the measure.” (Surah al-Rahman, Ch.55: V.10)

Today, most of the evils humanity is confronted with are rooted in the violation and deprivation of human rights. No doubt, in the dark corridors of history, we hear echoes of deep protest against human suff erings and exploitation. No doubt, in the reality of the actual work, and thus succeeds by keeping opponents unaware of it.

“Th us, given these circumstances, there are some parts of my scheme that I will not describe in detail because if I describe them, the result will not be as important and spectacular as it could be by ignoring certain details. I have felt the need to state this clearly because the Holy Quran forbids the formation of secret societies and covert operations and I have stated this openly so that the diff erence between the two may be known …

“I say it openly that we will carry out preaching. Yes, there will be some secrecy in it. Th at is, we will not inform the enemy about the battlefront or the means of preaching. It will be that preaching which is a lawful act. Th e only diff erence is that the means and place of preaching will be kept a secret and thus maximum benefi t will be gained from preaching …

“I did not make the scheme mandatory because there are parts of it which will not be explained in detail and I demand such sincere people who despite this secrecy, these very corridors, sometimes we also see a chink of light of hope for man in the form of charters, such as the Magna Carta, English Petition of Rights, Th e Virginian Declaration of Rights, American Bill of Rights and so on and so forth.

However, when we critically look at these various documents, we may face disappointment. We soon realise that they are aft er all, not what humanity expected them to be. Th ey disappoint not so much in what they say, but in what they leave out to say.

In this context and the current political and religious situation of the can off er their sacrifi ces and those who do not wish to, may not. In this way, I do not want to leave room for even the slightest objection. Even if not a single person joins the scheme, I am only responsible for myself before Allah the Almighty. My job is to preach, train, draw people to their duties and place the commandments of God Almighty before them. I am responsible only for my life and certainly I am responsible for conveying the call of God Almighty.” (Khutbat-e-Mahmud, Vol. 15, pp. 405-409)

Huzoorra then explained the importance of creating an environment of sacrifi ce and good deeds. He said:

“No great sacrifi ce can be made unless an environment is created for it. If a good seed is planted in a place where it cannot germinate or during a season when it cannot grow is of no use and the result of trying to grow it will be that hard work will be wasted because it cannot grow in that specifi c place or season. Th erefore, for success to be achievable, it is necessary that the environment is right and the surrounding conditions are world, Jamaat-e-Ahmadiyya Glasgow held a virtual event on the topic of “Th e man who championed human rights”

On 25 October 2020 Jamaat-eAhmadiyya in Glasgow held a virtual event to condemn the acts of extremism and unite under the banner of “Love for all, hatred for none” .

It was discussed and agreed by the speakers of diff erent faiths, communities and political background that Prophet Muhammad, peace and blessings of Allah be upon him, showed great respect towards humanity without considering colour, faith and race. Th e online programme was broadcast on YouTube, Facebook, Instagram and Twitter live etc.

A committee was formed a month ago and diff erent tasks were allocated to each member to start work, for example audience attendance, approaching diff erent faith groups and African unions based in Scotland, IT logistics, social media campaigns, invitations to dignitaries, and press and media etc. Th e chairman of the committee was Ahmed Owusu-Konadu Sahib, Secretary Tabligh Glasgow.

Th e programme started with the recitation of the Holy Quran and its English translation. Th e event had an audience of more than 1,200 participants online from across the world and from all walks of life.

An introduction to Jamaat-efavourable. If the surrounding conditions are not favourable, then success cannot be achieved. Many people are deprived of goodness because they do not understand this point. Th ey may have the spirit and passion to do good deeds, but they cannot create an environment under which they can make the right sacrifi ces …

“If a person says, without bringing about a change in [their] circumstances, that all their wealth is present [as a donation] while knowing that they have nothing to give, then such a person is a hypocrite and a fool. If such a one makes this claim out of sincerity and without thinking, then such a one is a sincere fool. If they make such a claim with wisdom, they will have thought about what part of their wealth they are sacrifi cing. Unless such a person reduces their expenses from 100 to 95, 90, 60 or 70, what sacrifi ce is there left to make?” (Khutbat-e-Mahmud, Vol. 15, pp. 409-411)

Aft er this, Huzoorra went on to state the 19 demands of Tahrik-e-Jadid.

“The man who championed human rights” virtual event from Glasgow

نا�یملا اور�ﺨت ال و ﻂسقلاب نزولا اومیقا و

(To be continued…)

Ahmadiyya was presented by Ahmed Owusu-Konadu Sahib.

Th en a speech titled, “Prophet Muhammadsa as a champion of human rights” was delivered by Rawahuddin Arif Khan Sahib, a missionary.

Next, Rev Peter Gill from the Church of Scotland also delivered a speech.

Th e keynote address was delivered by Muhammad Ibrahim Ikhlaf Sahib, Outreach Director Jamaat-e-Ahmadiyya UK.

Th en Rt Hon Alison Th ewliss MP (for Glasgow Central Scotland) also delivered a speech.

Th e closing remarks and a vote of thanks was presented by Abdus Samad Khan Sahib, President Jamaat-eAhmadiyya Glasgow.

Aft er the event, attendees and speakers tweeted in appreciation of the programme. In this way, the message of Islam Ahmadiyyat reached thousands in Scotland and worldwide.

Th e keynote speaker and other participants of this programme condemned the recent attacks in France and the Islamophobia row.

Th e whole event can be viewed on Jamaat-e-Ahmadiyya Scotland’s offi cial YouTube channel: www.youtube.com/ ahmadiyyascotland

Islam under attack Abu Lahab in the modern age

Qasim Choudhary Student Jamia Ahmadiyya Canada

Defaming, contriving, circulating misinformation and fueling hatred against Islam and its Holy founder are all trademarks possessed by Abu Lahab.

Th e Abu Lahab that manifested in the time of the Holy Prophetsa in the form of his antagonist uncle, AbdulUzza, continues to reveal himself in the shape of nations conspiring against Islam. (Tafsir-e-Kabir, Vol. 10, pp. 499501)

Today, countries like France are brazenly pushing for Islamic separatism and outcasting the Muslim population. All this and burqa bans are apparently means to ensure France will remain “French” and establish secularist ideals.

In reality, these measures will only unfairly stigmatise France’s Muslim population, the largest in Western Europe. Recent provocations by Macron, coupled with the horrifi c and unjustifi able attacks by extremists who call themselves “Muslim”, have further polarised French society.

Th e extremely regrettable decision of Charlie Hebdo to reprint the off ensive caricatures depicting the Holy Prophetsa – in the name of freedom of speech – was certainly not a wise step for the peace of the world. Th is is the same satirical magazine that suggested Alan Kurdi, a Syrian toddler who drowned and was washed up ashore (many will recall the deeply saddening image), would have grown up to be a sexual abuser. (www. reuters.com/article/us-france-cartoon/ charlie-hebdo-cartoon-featuringdrowned-syrian-boy-causes-outcryidUSKCN0US2WJ20160114)

Who can forget the despicable act of Stram Kurs, a Danish far-right group that burned a copy of the Holy Quran in Sweden? Rasmus Paludan, leader of Stam Kurs, whilst justifying his actions, stated, “Islam is an evil and primitive religion that has no place in Denmark, Sweden or any other civilised society”. (www.aljazeera.com/news/2020/9/10/ sweden-far-right-activists-burn-copy-ofquran-plan-more-stunts)

Unfortunately, desecration of the Holy Quran hasn’t only been confi ned to burning. An ignoramus Christian apologist, David Wood, took it a level further by eating pages of the Holy Quran on his YouTube channel not so long ago.

Th e growing wave of new atheism and far-right political parties have openly embraced hostility towards Islam. From Germany’s AfD party to Vox in Spain, the Anti-Muslim sentiment is rapidly altering Europe’s political landscape.

In turn, the reaction from Muslims hasn’t been productive at all. Emotional responses of boycotts will not lead to those who are out to defame the religion of Islam to suddenly stop. Educational about Islam – something which Jamaate-Ahmadiyya has been focusing on – is what will curb the ignorance.

As an onlooker, the situation appears bleak for Islam and most Muslims cannot see the light at the end of the tunnel. In truth, today’s anti-Islamic rhetoric has taken on the fi ery nature of Abu Lahab and just as his wife supported him centuries ago, in our time, blocs have been formed in a united eff ort against Islam. (Tafsir-e-Kabir, Vol. 10, p. 500)

Th is begs the question, what is the future of Islam against such heavy opposition? Some may feel that Islam will crumble and will be rendered trivial. However, it was the Holy Prophetsa who prophesied the downfall of Islam and its ultimate resurgence. Th e enemy boasts and is prideful of its advancements, power and wealth. However, Allah the Almighty shatters their false sense of security and states:

بسك ام و هلام هنع ینغا ام

“His wealth and what he has earned shall avail him not.” (Surah Lahab, Ch.111: V. 3)

Muslims must not lose hope or become dejected at Islam’s seemingly delicate condition. It is Allah who promised to return the spirit of the Holy Prophetsa in the latter days to rejuvenate the ummah. (Tafsir-e-Kabir, Vol. 10, pp. 503-504)

Today, through the teachings of the Promised Messiahas – who the Holy Prophetsa said would revive Islam – can the Muslim Ummah fi nd direction and solace. By following his legacy – Khilafat-e-Ahmadiyya – Muslims will be able to counteract the attacks made on their faith and existence in a manner that Islam advocates. A divided Ummah will never bring about any valuable, lasting change. Allah’s guidance is needed and Khilafat-e-Ahmadiyya has the support of Allah.

Regarding those who level false accusations against Islam and the Holy Prophetsa, Hazrat Khalifatul Masih Vaa unequivocally stated:

“Th ose who make wrong allegations against the Holy Prophetsa and ridicule him, presume they can succeed. Th eir conspiracies cannot harm this beloved of God in any way at all. Neither did the Prophet’s opponents succeed in the past nor will they now.” (Friday Sermon, 16 January 2015)

Furthermore, Huzooraa advised that a true Muslim should:

“Profusely invoke durood (salutations and blessings) on the Holy Prophetsa to exalt him just as God and His angels do. To join those who advance the cause of the Prophetsa and along with God and His angels, invoke durood on the Holy Prophetsa.” (Ibid)

Our beloved Imamaa beautifully echoes the Quranic guidance regarding the approach of a true believer in the face of opposition; complete trust in Allah.

یفك و ؕ �یمرﺠملا نم اودع یبن ل�ِل انلعج کِلذك و اریصن و ايداھ کبرب

“Th us did We make for every Prophet an enemy from among the sinners; and suffi cient is thy Lord as a Guide and a Helper.” (Surah al-Furqan, Ch.25: V.32)

However, this does not mean we should stand idle on the sidelines expecting a sudden revolution. An expiation is required of us. And that expiation is to bring a revolution within ourselves and attach our vision with that of the Khalifa. Only then will the fl ag of Islam reign supreme once again, for today’s sacrifi ce could be tomorrow’s success.

Can our hardships ever be compared to his?

Reem Shraiky UK

Have you been orphaned? Did your mother die before you in the desert while you were just a child? Have you lost your loved ones one after another? Have you experienced starvation with your family and friends, with some meeting their death? Have you constantly been persecuted, both physically and verbally? Have you had stones thrown at you? Have you experienced loved ones being killed before your eyes? Have your children died in your arms? Have endless plots been hatched to kill you?

And if, God forbid, any of these have happened to you, did you display patience? Did you stand crying at the threshold of God and push yourself to the brink of death because you wished that He would forgive and reform those who had tortured you and killed your loved ones?

Do you know someone who has gone through all this and even more?

As for me, I do.

According to some historians, when this individual’s mother was pregnant with him, her husband travelled for business for a short while. However, on the way back, he fell ill. So he went to stay with his maternal uncles in Medina. There, he died before he could even cherish the moment he first saw his son; the latter would never be a recipient of his father’s kindness.

When the child reached the age of six, his mother visited the city of Medina. She took him with her to visit his father’s uncles as well as his father’s grave for the first time. They were accompanied by her maid, Umm-e-Ayman, to take care of the child.

After staying in Medina for about a month, they returned to Mecca, but when they were halfway, she fell ill and dropped to the ground. The maid tried to lift her up; the mother extended her arms towards her son wishing to embrace him, but she died. The maid caressed the head of the orphan and told him to help her dig his mother’s grave. He helped her, while crying. When they finished the burial, the maid took him gently by the hand to leave. He walked with her while looking back towards the grave saying, “My mother, my mother”. Thus, the orphan returned to Mecca motherless where he lived under the care of his paternal grandfather.

His grandfather, however, passed away when he was just eight years old. He stood by his bed crying uncontrollably.

The boy moved in with his uncle who was very poor and had many children. Consequently, the orphan was even embarrassed to eat; if his uncle’s wife did not give him something to eat, he would never reach out for food. He remained with his uncle for 17 years where he developed the highest levels of morals and honesty.

One day, this young man travelled in a trade convoy to a prominent businesswoman in Mecca and returned with abundant profit. The businesswoman enquired about the servant who had accompanied him on the trip. The servant started citing the ethics and honesty he saw this young man display. This virtuous lady admired such morals and wished for him to be her husband. She revealed this to her friend, who subsequently went to him and told him, “Why don’t you marry Khadija?” The young man replied, “She indeed has no match in honour and level of morality, but I am too poor”. Her friend said, “I will convince her”. Thus, this blessed marriage took place; Khadija was the best wife and a loving companion to him, and he was the best husband and a loving companion to her.

Khadija first gave birth to a son, Qasim, who died at the age of two. Then she gave birth to four daughters, as well as a second son, Abdullah, who died in the cradle.

After about 15 years of this blessed marriage, this great man was bestowed prophethood. His people instantly turned against him and wanted to kill him. They besieged him and his followers in a valley where they cut off food and drink from them for three years. During this time, they were exposed to extreme privation and distress.

Shortly after lifting the siege, he suffered two grievous bereavements – the deaths of his beloved wife Khadija and that of his dear uncle. There is no doubt that these were hastened by their suffering during their prolonged confinement in the valley.

The persecution of the opponents worsened; the believers were tortured, some were killed and even the Prophet did not escape. Once, when he was praying in the courtyard of the Ka‘bah, one of his opponents came and piled the entrails of a newly slaughtered camel onto his shoulders while he was in prostration. On learning of the incident, his daughter Fatima ran up to him and removed the odious burden from his shoulders so that he could get up.

On another occasion, while the Prophet was praying in the courtyard of the Ka‘bah, someone came up behind him, put his garment around his neck and violently strangled him. It is also said that the attacker spat on his blessed face. The Prophet’s friend, Abu Bakr, pushed the

aggressor away and said, “Do you want to kill a man just because he says, ‘My Lord is Allah?’”

His people obstructed his effort in conveying the message of Allah. Even one of his uncles was tracing his steps everywhere, asking people not to pay heed to what he was saying as “he is just a lying renegade” who was seeking to mislead them. When people heard his close relative describing him as a liar, they turned away from him, and sometimes they mocked him. Likewise, the disbelievers would throw dirt at him and warned people not to be deceived by him.

He had no power except for supplication to Allah and urged his followers to exhibit patience and steadfastness. Then he decided to spread his message to a city called Ta‘if in the hope of establishing monotheism. This was because there was an important idol there, al-Lat.

On arrival at Ta‘if, he visited its chiefs one after another, but they rejected him and jested. Moreover, they incited the rabble and children of the city to chase him out of the town. They started pelting him with stones and went on reviling him for three miles beyond the city. Blood flowed from his legs and blessed feet. Wearied and in pain, he took refuge in an orchard. With heartache and pain, he supplicated:

“Lord, I make my complaint unto Thee of my helplessness and frailty, and my insignificance before mankind. Thou art Lord of the poor and feeble, and Thou art my Lord. Into whose hands wilt Thou abandon me? Into the hands of strangers that beset me round about, or of the enemy Thou hast given the mastery over me at home? If Thy wrath be not upon me, I have no concern; but rather Thy favour is the more wide unto me. I seek refuge in the light of Thy countenance. It is Thine to chase away the darkness, and to bestow peace, both in this world and the

Sacrifice is integral to Bai‘at

Hazrat Musleh-e-Maudra said:

“I would like to draw your attention to the fact that you are called Ahmadis; you claim that you are the chosen Jamaat of God Almighty; you claim that you have absolute faith in the ma‘mur of God Almighty; you claim that you have agreed to sacrifice your lives and properties for God; you claim that in return for all these sacrifices, you have made a bargain for Paradise with Allah the Almighty. You have repeated this claim at my hand; in fact, thousands of you have made this pledge at my hand because you became Ahmadis in my time. “In the Holy Quran, Allah says that if your father, your sons, your wives, your loved ones, your properties and your possessions are dearer to you than God and His Messenger, then there is no truth in your faith. This is not a trivial declaration, but a declaration of war for every human being who has the slightest weakness in his faith. This will be a declaration of war for every person who has any shred of hypocrisy left in their heart, but I believe that all the members of our Jamaat, illaa masha-Allah [with the exception of what Allah knows], are true believers and are firm in their pledge, which they made at the time of Bai‘at; they will always be ready to make whatever sacrifice is asked of them in accordance with this pledge.”

(Khutbat-e-Mahmud, Vol. 15, pp. 277)

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next; let not Th y wrath alight upon me, nor Th y indignation. It is Th ine to show anger until Th ou art pleased; and there is no other power nor any resource but in Th ee.”

Th ereaft er the Archangel Gabriel called on him, saying, “Allah has heard what your people have replied back to you. Allah has sent the Angel of the Mountains to you so that you may order him to do whatever you wish to these people.” Th e Angel of the Mountains called on and greeted him, and then said, “Order what you wish. If you like, I will let the two mountains (surrounding Ta‘if) fall on its people.” Th e Prophet replied, “No but I hope that Allah will let them have children who will worship Allah Alone, and will worship None besides Him.”

Th en the divine commandment came that he and his followers should emi grate to Medina. He emigrated there and was chosen as the head of state; he established a state in which peace and harmony could prevail and where everyone was free to practice their own religion.

Nonetheless, his enemies did not leave him alone. Th ey followed him to the new homeland, wanting to eliminate him and his followers once and for all. Moreover, they incited people inside and outside the city against him!

His second daughter, Ruqayya, married Usmanra bin Aff an. First, they migrated to Abyssinia, where she gave birth to their son Abdullah, who died aft er they migrated to Medina aged six.

I wonder, was this the fi rst and last grandson of his to die?

Wars started being waged against him one aft er another; a number of his friends and loved ones were martyred. In one war he was wounded, his blessed teeth were broken and the helmet on his head was smashed. Once, his enemies plotted to throw a rock at him to kill him.

Despite all of this, he turned to God Almighty, supplicating day and night for his enemy to be saved by guiding and reforming them. Just like a mother who prays tirelessly for her children to be reformed, he prayed passionately for them with all his heart, till Allah told him, “Haply thou wilt grieve thyself to death because they believe not.”

At the fi rst battle fought against him, his son-in-law, Abul Aas, was among the prisoners that his party had taken. When his tribe sent the ransom to liberate its prisoners, his wife, Zaynab, who was still in Mecca, sent a necklace for his ransom, but this necklace was given to her upon her marriage by her mother Khadija. On seeing it, her father was deeply moved and requested if it could be returned to his daughter. All his companions agreed, so the Prophet released Abul Aas, but fi xed his ransom that on his return to Mecca, he should arrange to send Zaynab to Medina.

Accordingly, upon his return, Abul Aas boarded her on a camel’s saddle and sent her to Medina under the care of his brother, Kenana. But the opponents of her father intercepted her path. One of them struck her camel with his bayonet. She fell onto a rock and started bleeding as she was pregnant; consequently, she had a miscarriage.

Aft er a few days, Kenana brought her out at night and she arrived in Medina safely, but her health continued to deteriorate until she died a few years later.

Shortly thereaft er, Abul Aas himself embraced the religion his father-in-law brought and migrated to Medina and thus, the husband and wife were reunited.

Zaynab gave birth to a boy and a girl, the little boy, Ali, fell ill and when he was dying, Zaynab sent for her father to come. Th e child died in the arms of his grandfather who wept on his departure. Soon aft er, his daughter Zaynab died too, leaving her young daughter Umamah under the care of her aff ectionate grandfather.

As for his second daughter, Ruqayya, she was sick when her father was about to go out for his fi rst battle, so her compassionate husband, Usman, stayed to look aft er her. She died and was buried while her father was in battle defending his religion and laying the foundations of religious freedom.

Usman mourned the loss of his wife and was incredibly sad that the affi nity and relationship between him and his beloved guide and master had ended. However, aft er a short while, the Prophet gave him glad tidings, “O Usman! Gabriel

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has told me that Allah will marry you to my other daughter Umm-e-Kulthum for a dowry like that of Ruqayya, provided that you treat her as you treated Ruqayya.”

He indeed treated her very well and was an exceptionally good husband, but one year later, she died. Thus, her father now had no living children except Fatima, who had given birth to two sons, Hassan and Hussain. What grief for Hussain! His grandfather was once in the house of his wife Umm-e-Salamah and Hussain was in his lap. The grandfather was crying and caressing the forehead of the child. Upon asking what was wrong, the Prophet told his wife that Gabriel had come to him and said, “Your nation will kill him in a land called Karbala.”

Likewise, it was revealed to him in his life that his Ummah would split into 73 sects. All except one would be destined for the Fire, and that people would soon summon one another to attack his Ummah just as people invite others to share a dish when eating. The Prophet was also informed that afflictions would befall

Mubaraka Kalim Ahmed President Lajna Imaillah Calgary NW, Canada

Lajna Imaillah Calgary was able to organise its first virtual interfaith seminar

All praise belongs to Allah, Who covered our shortcomings and blessed our humble efforts, making this programme a success.

An estimated 480 people from across the continent participated via Zoom. In addition to the general public, Alberta’s minister of community & social services and a city councillor also participated in the programme as special guests.

The event was held on 29 October 2020 from 6pm to 7:15pm. The local Lajna branch had invited presenters from two renowned organisations – International Society for Krishna Consciousness (ISKCON), known colloquially as the Hare Krishna movement and Sant Nirankari Mission.

Several days ahead of the programme, the information about the event was shared through the official twitter handle @LajnaCalgary which triggered discussions about the topic, creating interest and anticipation for the event.

A day before the event, a local popular ethnic radio station aired an interview of the organisers which gave an opportunity to share the peaceful teachings of Islam, alhamdolillah. them in abundance.

Shortly after he got married to his wife Maria, she gave birth to his third son, Ibrahim. He brought joy to his father’s heart, as he had lost all his children except Fatima. Everyday, the Prophet used to pass by Maria to see Ibrahim, to play with him and to look after him.

Sadly, Ibrahim fell ill before he completed his second year.

One day, his illness intensified, his father lifted him up as he struggled and he died in his father’s arms. With teary eyes, he said, “The eyes shed their tears and the heart is saddened, but we do not say anything except that which pleases our Lord. Indeed, O Ibrahim, we are bereaved by your departure from us.”

Indeed, our eyes shed tears whenever we read how much this great man, the Best of Creation, had suffered in order to set the best example for us and to pave for us the way of salvation and success.

Do you know who he is? Then, invoke blessings on him and salute him with the

Life of Krishna event conducted by Muslim women in Canada

on “The Life of Krishnaas”.

salutation of peace!

During all this time repeated requests for prayers were sent to Hazrat Amirul Momineenaa for the success of the event.

On the day of the event, the proceedings started with the recitation of the Holy Quran proclaiming that “there is no people to whom a Warner has not been sent.” (Surah Fatir, Ch.35: V.25)

After this, a brief introduction of the Jamaat was presented, which highlighted the golden principle of interfaith harmony presented by the Promised Messiahas in his landmark treatise, A Gift for the Queen: “God has informed me that of the religions which have spread and are firmly established in the world through Prophets, holding sway over a part of the world and achieving survival and long life, none was false in its origin. Nor was any of those Prophets false because it is the eternal practice of God that a false prophet who lies against God – who is not from God but dares to forge things from himself – never prospers.”

The first speaker was Ms Rashi Singh of the Hare Krishna Movement who joined via video link from New York, USA. She is an active member of the Bhakti community, with services in writing and festival organisation. In her speech, she admired the organisers for holding this interfaith seminar and built her presentation around the loving incidents from the childhood of Shri Krishna.

The next speaker was Ms Preet Sahi of the Sant Nirankari Mission. She joined from Florida USA where she is serving as the chapter-head for Fort Lauderdale. She is also the Chief Correspondent of TV Asia for South Florida region. She applauded this initiative and based her presentation on a dialogue between Krishan and Arjun highlighting the human values being of paramount importance.

The special guest of the event was Hon Rajan Sawhney, Minister of Community & Social Services, Alberta. In her brief address, she highlighted the importance of interfaith harmony in a multicultural society and commended the efforts of Ahmadi Muslim Women in this regard.

Next a brief documentary on “Introduction to the Holy Quran” was shown to the seminar participants which was specially prepared by the Lajna media team for this event.

Presenting the Islamic perspective, Adila Munir Sahiba shared the Jamaat’s understanding of the status of Hazrat Krishnaas. She highlighted the similarities between Islamic and Hindu scriptures regarding the unity of God.

She presented the saying of the Promised Messiahas, “Raja Krishna, according to what has been revealed to me, was such a truly great man that it is hard to find his like among the Rishis and Avatars of the Hindus. He was an Avatar of his time upon whom the Holy Spirit would descend from God. He was from God, victorious and prosperous. He cleansed the land of the Aryas from sin and was in fact the Prophet of his age whose teaching was later corrupted in numerous ways. He was full of love for God, a friend of virtue and an enemy of evil. It was God’s promise that, in the Latter Days, He would send someone, in his image. (Lecture Sialkot, pp. 39-40)

Councilor Jyoti Gondek, in her remarks, expressed her pleasant surprise to listen to so many different perspectives in an atmosphere of peace and harmony. She said, “The organisers of this event have blown me away by bringing together ideas and concepts that might a while ago have seemed so different and today it seems so logical that they all fit together.”

In her concluding remarks, Amatus Salam Malik Sahiba, National President of Lajna Imaillah, Canada read from the statement of Hazrat Amirul Momineenaa condemning the recent horrific attacks on innocent citizens in Nice, France.

She also appreciated the organisers of the event and thanked the volunteers.

In her message to the organisers, after the programme, guest speaker Ms Preet Sahi wrote that she absolutely loved the comparison of scriptures between Hinduism and Islam and requested a copy of the Islamic presentation. She wrote, “This is the first time ever that I was able to learn from such a comparison of scriptures between Hinduism and Islam. Thank you so much for an incredible amount of spiritual learning last night. Hats off to your organisation for what you do. I loved how you brought different faiths together and created a platform for oneness for everyone.”

Rashi Singh, in her email, thanked the organisers for inviting her to speak and said, “It was an honour to be there with you. I thought the event was lovely and very well organised.”

May Allah accept these humble efforts, produce far reaching results and reward all the volunteers the best for their selfless efforts. Amin.

If you are honest with Allah, then carry out every task in a proper and appropriate way

Huzoor provides guidance to Mauritius Jamaat in virtual mulaqat

On 25 October 2020, members of Mauritius’ national amilas of Majlis Ansarullah, Majlis Khuddam-ul-Ahmadiyya and Lajna Imaillah had a virtual mulaqat with Hazrat Amirul Momineen, Khalifatul Masih V, may Allah strengthen his hand.

Hazrat Khalifatul Masih Vaa began the mulaqat with silent prayer, aft er which the amila members had the opportunity to present their reports and received valuable advice, guidance and direction from Hazrat Amirul Momineenaa .

Starting from the right, addressing the national Secretary Talim, Basharat Ahmad Sooltangos Sahib, Hazrat Khalifatul Masihaa enquired, “How many university students are there?”

Huzooraa, whilst highlighting the importance of collating and having the correct information, said, “Mauritius is such a small country; you should have all your information at your fi ngertips. How many students are university going, how many students are in secondary school? What is the number of boy students and what is the number of girl students? Which students have the most potential? Th is is the information you should have. Th is is the job of the secretary talim.”

Following this, addressing the Secretary Tarbiyat, Noorullah Khan Rassool Sahib, while emphasising the importance of this role and task, Hazrat Amirul Momineenaa said, “Th is is a very important position. If you do proper tarbiyat of your members, then it will help the secretary mal to collect chanda, it will help secretary umur-e-ama to have less cases of disputes. So, there are so many departments relying on you.”

Further, Huzooraa asked what the plan was for the year and what had been

achieved. Huzooraa further enquired how many members were frequent in off ering the fi ve daily prayers and reciting the Holy Quran.

Addressing the Secretary Tabligh, Zahid Ahmad Napaul Sahib, Hazrat Khalifatul Masih Vaa asked about the target that was set for this year. Whilst further emphasising the importance of working and collaborating together, Huzooraa said, “You should give special emphasis on the tarbiyat of youngsters with the collaboration and cooperation of Khuddam-ul-Ahmadiyya and Lajna …”

Following this, addressing the General Secretary, Rizwan Mahmood Taujoo Sahib, Hazrat Amirul Momineenaa asked as to how many Jamaats sent their reports every month regularly. Huzooraa further highlighted, “You should make a proper follow-up and ask each and every Jamaat to send a report.” Huzooraa additionally added, “If you are honest with Allah, then you should try to observe whatever task has been assigned to you in a proper and appropriate way. Read the book, Rules and Regulations of Tahrik-e-Jadid and see what your duties and assignments are.”

Addressing Sadr Majlis Khuddam-ulAhmadiyya, Shameem Jamal Ahmad Sahib, Huzooraa asked how many khuddam and atfal are currently in Mauritius. Huzooraa further enquired if any person had joined the Jamaat through the eff orts of Khuddamul-Ahmadiyya and said, “Khuddam should come to the forefront because now it is your responsibility.”

In addition to this, addressing Sadr Majlis Ansarullah, Ismael Aullybux Sahib, Huzooraa asked how many Ansar were in Mauritius and how many were regular in paying monthly chanda. Huzooraa further asked how many Ansar were earning members. Hazrat Khalifatul Masihaa emphasised that proper fi gures and information should be collected to have a better understanding of the work being conducted.

Whilst speaking to the Secretary Talimul-Quran & Waqf-e-Arzi, Kaleem Ahmad Soodhun Sahib, Huzooraa said, “Each and every amila member should go for waqfe-arzi to diff erent places to teach the Holy Quran and to do tabligh.”

Huzooraa further said, “From among national amila members, then local amila members, Khuddam amila members, Lajna amila members and Ansar amila members,

if you include them all in the waqf-e-arzhi scheme then you can acquire a good target.”

With regard to setting a target, Huzooraa further added, “Your target should be at least 500 waqifeen-e-arzi for this year. 500 people should off er their two weeks which means 1,000 weeks. 1,000 weeks means that in one year, you will have almost 20 years. So, in one year you can have 20 years in training your people.”

Whilst talking with the Secretary Zara‘at (Agriculture), Nazim Uddin Bhugeloo Sahib, Hazrat Amirul Momineenaa asked, “Do you have any agriculture land where you are doing agricultural farming?”

Upon this, the secretary zara‘at replied in the affi rmative and said that they are developing an orchard to grow fruits such as bananas, mangoes and lychees.

Following this, addressing the Secretary Ishaat Sami-o-Basari, Wasim Ahmad Sookia, Huzooraa asked about his role and plan for the year. Upon this, Wasim Ahmad replied that eff orts were being made to start a YouTube channel which would provide the viewers the ability to watch Huzoor’saa programmes such as the Friday Sermon and Th is Week With Huzoor.

Upon this, Hazrat Amirul Momineenaa asked how many of them were regularly watching and listening to the Friday Sermons. Wasim Ahmad Sahib replied that this information was currently not available and further expressed that he would be conducting a survey to gather this information. Upon hearing that the information was not available, Huzooraa said, “You are in the battlefi eld without a sword.”

As the mulaqat approached its end, Huzooraa said (as this meeting was especially meant for the national amila) that if Lajna Imaillah, Khuddam and Ansar wished to have a meeting, then they could have a separate meeting in the future if they desired.

In the end, Hazrat Khalifatul Masihaa advised, “I have given you some hints with regard to [improving] diff erent departments. Try to follow the instructions and try to the read the book Rules and Regulations of Tahrik-e-Jadid so that each and every secretary knows what their duties are and how to discharge them. May Allah bless you, help you and let you serve the Jamaat in the best way.”

Upon this, the mulaqat came to a close.

Ahmadiyyat spreading across the world: Mission updates from 100 years ago

Qadian

Everything is fine in Qadian by the grace of Allah the Almighty. Hazrat Khalifatul Masih is also well and engaged day and night in the work of the Jamaat. The departments of Nazarat and Sadr Anjuman Ahmadiyya are working diligently. Maulvi Rahim Bakhsh Sahib MA, Nazir Talif-oIshaat is currently on leave due to illness and Maulvi Sher Ali Sahib is in charge of the department in his place. Hazrat Khalifatul Masih has appointed Maulvi Ali Muhammad Sahib BA BT as the Naib Nazir of Talif-o-Ishaat from November 1920. The group of missionaries are progressing rapidly under the supervision of Hafiz Roshan Ali Sahib. We hope that these young gentlemen will soon be able to do useful work in the field of tabligh by the grace of Allah the Almighty.

External chapters

Our missionaries were on a tour of different regions and districts of India last month. At the request of the Ahmadis of East Bengal, Maulvi Ibrahim Sahib Bakapuri was sent to Bengal. Maulvi Sahib delivered around 35 lectures at different places over there. The general impact of these lectures is reported to be very good. Maulvi Sahib will now stay in Calcutta for about a month and fulfill the request of the people of Calcutta. Maulvi Zill-ur-Rahman Sahib is working as an interpreter with Maulvi Sahib and has proved to be his right hand in this long journey.

There was always a demand from the people of Sindh for a missionary, so considering their sincere wishes, Hazrat Khalifatul Masih has now sent Hafiz Ghulam Rasul Sahib Wazirabadi over there.

The Ahmadis of Malabar Jamaat are in distress these days because they are being treated very harshly by non-Ahmadis. In a few days, three or four of our missionaries are going there.

The Review of Religions [Urdu], November 1920

Ceylon

The series of opposition continues in Ceylon. The owner of the house, where the Anjuman Ahmadiyya was located, has given them a notice to vacate the place. Thus, the house was vacated, but the good news is that the poverty stricken Jamaat of Ceylon have bought a new house in central Colombo. The secretary sahib informs us that if the house next to it comes in our hand, which is being sold for 3,000 [rupees], then there will be enough space for the needs of the Jamaat and our press will be set up in that place, insha-Allah. The total expenditure is estimated to be about ten thousand rupees.

Four students of Ceylon are engaged in religious studies over here. Hazrat Maulvi Sher Ali Sahib BA, spares some of his precious time to teach them Arabic and Maulvi Ali Muhammad Sahib teaches them Urdu. After some days, they will start studying the Urdu writings of the Promised Messiahas .

Mauritius

We have received a report from Mauritius that the long-running mosque case is now nearing a verdict. Members of the Jamaat are requested to specially pray about it.

The Mauritius Jamaat plans to translate the [Philosophy of the] Teachings of Islam into French and add a preface to it that states the accounts and claims of the Promised Messiahas .

Members of the Mauritius Jamaat had started a series of lectures in the cinema hall and invited Christian pastors and Muslim clerics to voice their questions, but none of them showed up there. A few Hindu friends turned up apart from the general public and listened to the lectures with keen interest.

By the grace of God, a new Jamaat has been established at Triolet. A new friend by the name of Rasul has joined the Ahmadiyya Jamaat. Though non-Ahmadis have ousted him from the status of chief, he remains a staunch believer.

Nigeria

Maulvi Mubarak Ali Sahib BA BT, is about to arrive in this country [Nigeria]. Hopefully, he will be able to live up to the expectation of the people there.

England

The latest report from England indicates that Master Abdul Rahim Sahib Nayyar went out of [London] for a change in environment. Chaudhry Fateh Muhammad Sahib is focusing on the internal edification of the Jamaat because instilling [the truth of] Islam in new converts is as important as converting others to Islam. Hence, special attention is being paid to help them memorise Namaz [wording of Salat] and Arabic Qaida Yassarnal Quran [elementary course in Arabic reading, used to teach the Holy Quran]. Chaudhry Sahib has also sent blueprints of the mosque. The proper work of the mosque will begin after the approval of Hazrat Khalifatul Masih.

America Mufti Muhammad Sadiq Sahib has moved to Chicago from New York. He found a

home after a great deal of looking, but it does not meet the requirements. Sincere and learned members of the Jamaat, Mr James Sadiq, Fatima Mustafa and Sadiqatul Nisa are present in New York. They offer [five obligatory] prayers.

A man in Chicago has claimed to be a prophet. He also knows Arabic because he is originally from Iraq but has been living here for quite some time. He works in an Angizi’s shop. He believes in the Khatm-eNabuwat [finality of prophethood] of the Holy Prophet, peace and blessings of Allah be upon him, but also claims to be a [lawbearing] prophet. He says, “I am actually a prophet towards the white people. The people of Iraqi, Arabia, Syria, Europe and America are all whites. Africans, Indians and Chinese are black people and will live under the whites.” He wears a suit and a hat. [According to him], his divine name is Bala ibn Ala. He says that a prophet named Ala passed away five thousand years ago, and he was his foretold son.

Mufti Sahib aims to publish a monthly magazine from America, which will cost close to 100 dollars per month (the value of the dollar these days is three and a half rupees). Many friends have promised to donate, but it will only be launched when Hazrat Khalifatul Masih approves the proposal.

Miscellaneous

Maulvi Chiraguddin Sahib Sialkoti has obtained his passport to go to Japan. Maulvi Fazlur Rehman Sahib has received his passport to go to China and Maulvi Mumtaz Ali Khan Sahib, son of Khan Zulfiqar Ali Khan Sahib and Chaudhry Abul Asim Sahib have got their passports to go to Greece. It should be noted that these four persons have devoted their lives for three years. They will bear all the expenses on their own and carry out tabligh without putting any burden on Nazarat.

Under the wings of the Evans describes as “Muslimness”: “In short, Qadian is caught within a double insecurity of being Muslim: it is a place in which Muslimness is denied from without and yet Caliph: A response to also difficult to prove from within.”(Ibid) We can summarise Evans’ foundational structure for his argument in the following way: 1.Qadian was abandoned by the Khalifa “Far From the Caliph’s 2. 3. and cut-off from the organisation of Ahmadiyyat. Qadian is isolated from the Khalifa Mainstream Muslim opposition to the Gaze” 4. Ahmadiyya Muslim Community has heightened the anxiety of those in Qadian with regard to their Muslim identity. Qadian has a unique place in the Ahmadiyya Muslim Community as the place where its founder the Promised Part IV Messiah was born, lived and founded the community. According to Evans the above four Zafar Bhatti UK Having written something about the background of Khilafat, a summary of the critique of Evans’ work and also some of the motivations that seem to have coloured Evans’ views, I will now review and respond to some of the specific allegations raised. The very first objections levelled against the Ahmadiyya Muslim Community are contained within the title of Evans’ work, “Far from the Caliph’s Gaze” and “Being Ahmadi Muslim in the Holy City of Qadian”. The use of “The Holy City of Qadian” The Ahmadiyya Muslim Community is a persecuted group and in some countries, the persecution has reached intense levels. Hundreds of Ahmadis have been murdered and mobs have enacted the most heinous and heart rendering crimes; men have been stripped naked and beaten to death; children have been left to die in burning buildings; men have shielded their children from the bullets of attackers and Ahmadis have even been stoned to death. This persecution is perpetuated by a religious clergy that deliberately misrepresents the views of Islam Ahmadiyyat to the Muslim masses. One of the chief tools they use is to say that Ahmadis have created their own religion, that we believe in a new Prophet whom we consider (God forbid) to be superior to the Holy Prophet Muhammadsa, that Ahmadis believe in a new book that supersedes the Holy Quran and that we believe there is a new “Holy City” which rivals Mecca and Ahmadis have a new pilgrimage which they undertake to this “Holy City”. These allegations are all completely false and do not have an iota of truth; not a single Ahmadi can be found that holds such beliefs and not a single piece of literature through the history of Ahmadiyyat provides any support for such contentions. However, our opponents continue to perpetrate these lies, not only as an intellectual argument, but also as a tool for provoking mobs into a frenzy. As such, these false troupes directly lead to violent and non-violent persecution of Ahmadis. Evans is acutely aware of this and in the past has acknowledged the fact that one must not use rhetoric that could be used against the Ahmadiyya Muslim Community as this will exasperate the persecution. Yet, by using the words “the Holy City of Qadian”, Evans on the very title page does precisely this – knowing the consequences;knowing that perpetuating this myth adds fuel to the fire of hatred against the Ahmadiyya Muslim Community; knowing that such rhetoric will play directly into the hands of a zealous anti-Ahmadiyya religious clergy. It may be asked why this is such a contentious issue. Do Ahmadis not believe Qadian to be “holy”? The reason this is so contentious is that in the Muslim World, we refer to Mecca as the “Holy City”. Just as we refer to Muhammadas as the “Holy Prophet”; even though Muslims believe every prophet to be holy, the epithet “the Holy” Prophet is used for Muhammadsa alone. In a similar vein, although Muslims believe every place where a prophet was sent is deemed a holy land and place and as such, Qadian is certainly a holy place and town, the use of the words “the Holy City” as an epithet and title is primarily reserved for the city of Mecca. By referring to the town of Qadian as “the Holy City” sets it up as a rival to the Holy City of Mecca itself; thereby re-enforcing the prejudices of the Muslim masses against the Ahmadiyya Muslim community and providing further ammunition to the opponents of the Ahmadiyya in their efforts to ostracise the Ahmadiyya Muslim Community from Islam itself. One may think that I am overexaggerating the impact of Evans’ use, but words have consequences. Evans’ words are not on a social media post or Twitter feed, where sporadically even some Ahmadis out of their love for Qadian may have referred to it as a “Holy City” in the context of that explained so far, but it is a literary piece already being used and quoted by the opponents of the Ahmadiyya Muslim Community. In actual fact, something that is known to every visitor of Qadian, let alone one who stayed there for 15 months, is that the epithet used by Ahmadis for Qadian is “Dar-ul-Aman”, which means “abode of peace” and Evans is aware of this: “Qadian is colloquially referred to as the dar-ul-aman, a home of peace and sanctuary, and visiting Ahmadis praise it for a simplicity that enables them to feel closer to God.” (Far From the Caliph’s Gaze, p. 27) But instead, Evans deliberately chooses to avoid the title Ahmadis uses for their own town and uses a title which reinforces the prejudices and misconceptions against the Ahmadiyya Muslim Community. “Far from the Caliph’s gaze” The central plank of Evans’ ethnographic study of Qadian is based on the premise that in some way, Qadian is uniquely placed in the world of Ahmadiyyat as “Far from the Caliph’s gaze.” Qadian is the birthplace of the Ahmadiyya Muslim Community and served as its headquarters until the partition of India in 1947. Evans contends that after the partition, Qadian “was forever abandoned by the caliph”. (Ibid, p. 13) This geographical distance from the Caliph, according to Evans, has created a dilemma for the Ahmadis of Qadian who are in a state of perpetual anxiety to prove their own “Muslimness”. Evans tends to have a penchant to emphasise this distance and uses phrases like the “caliphs have only visited Qadian twice” (Ibid, p. 26) or “Is it enough to just love from afar?” (Ibid, p. 27) He states that this anxiety of those in Qadian is magnified by the persecution of Ahmadis and the denial of Ahmadis to express what points have led to a psychology in Qadian where Ahmadis are constantly trying to prove their “Muslimness”. The only one of the above points that has validity is point four. We will examine the validity of the other points in turn, and then examine them altogether, before finally examining what “Muslimness” means to an Ahmadi Muslim. Qadian was abandoned by the Khalifa and cut off from the Ahmadiyya organisational structure In what can only be described as a colossal feat of scholastical gymnastics, Evans attempts to construct an alternative narrative to the forced emigration of the Ahmadiyya Muslim Community from its birthplace, Qadian. He implies that the Khalifa at the time not only voluntarily emigrated from Qadian, but in actual fact, abandoned it: “Qadian’s eventual location in independent India nonetheless presented the Jama‘at with a problem, for it threatened to place the Ahmadis outside of the new center of Islam in the subcontinent. The caliph thus decided to abandon the town in order to stake a claim to membership of the Muslim state of Pakistan and thus affirm Ahmadi belonging within Islam.” (Far From the Caliph’s Gaze, p. 25) This, in Evans’ view, then resulted in Qadian becoming isolated and lacking “any sense of integration into the broader global Jama‘at.” (Ibid) This alternative narrative is entirely false, and has nothing to do with what actually took place. Forced or voluntary migration? 15 million people displaced, one million dead: the partition of India in 1947 “began one of the greatest migrations in human history” (www.newyorker.com/ magazine/2015/06/29/the-great-dividebooks-dalrymple) as millions of Hindus, Sikhs and Muslims fled for their lives from their ancestral homes where they had lived for centuries. It is one of the most harrowing events in human history and has even been described as “the holocaust of Indian Paritition” by Madhav Godpole. The carnage in Punjab – the state in which Qadian is also situated – “was especially intense, with massacres, arson, forced conversions, mass abductions, and savage

sexual violence. Some seventy-five thousand women were raped, and many of them were then disfigured or dismembered”. (Ibid)

It is difficult to describe the nightmare that befell not just the Ahmadiyya Muslim Community but every community in India during the Indian partition of 1947. Perhaps almost every family that has links to the Indian subcontinent can narrate a harrowing incident of a family member fighting for their very life to survive that period.

For myself, I particularly remember the incident of my late aunt, Safia Sheikh, who resided in Qadian at that time. She recounts that it was her brother-in-law that took her to board a train into India; finding no space on the train, she recalls how he spotted a space by an open window and literally picked her up and shoved her through the window; it was life and death for the millions of people fleeing.

Iain Adamson in A Man of God describes the precarious position that Qadian found itself in as follows:

“The Muslims of many Punjab villages were massacred. Convoys were attacked, looted and anyone who fell into their hands was butchered mercilessly, but for thirty miles around Qadian the Ahmadi patrols kept the terrorists away from the villages under their protection.” (A Man of God, p. 59)

The Second Khalifa of the Ahmadiyya Muslim Community explained:

“One can glean the antagonistic intentions of these people from [the following]. An English Colonel appointed in Batala came and told me, ‘I know what these people are planning. You cannot imagine the havoc that these people are about to wreak against the Muslims after August 31st.’ While saying all this, the man was overwhelmed with tears, but forcefully composed himself, turning his face away.’” (www.reviewofreligions. org/15896/migration-a-mandate-of-divinecommunities/#_edn6)

It is in this scenario that the Khalifa of the time, Hazrat Mirza Bashiruddin Mahmud Ahmadra made a decision: to leave and emigrate from the birthplace of Ahmadiyyat, the blessed resting place of the Promised Messiahas, the blessed town where he had lived and spent his life and to move the very headquarters of the community to an unknown land or risk the uncertainty of a new India. Even on a personal level, the Khalifa had more to lose than any other person in Qadian, it was his ancestral home and his family had been known as the “Chiefs of Qadian”.

When we read the history of this moment, the anguish of the community is starkly visible. The Khalifa and members of the community are in constant prayers and seeking guidance in the revelations of the Promised Messiahas, whilst at the same time spending day and night facing the trials and tribulations engulfing India at that time. We can see a flavour of that anguish as the second Khalifa finally makes the decision to leave his beloved Qadian:

“On 28 [August 1947], the government issued an announcement that after 31 August, the local government of each area would be responsible for its own security. This meant that the Indian Union had taken full control of Qadian. I resolved then and there that if I was to leave, I must try to do something immediately, otherwise leaving Qadian would become impossible.’” (Ibid)

The Ahmadiyya Muslim Community was left with no choice but to leave Qadian, and this decision can be further understood in light of the fact that Qadian was left as “the only Muslim Community in the Indian Province of the Punjab”. (Fazl-e-Umar, p. 261)

It is important to note here that Qadian fell in the Gurdaspur district and it was generally known that Gurdaspur would fall in the newly formed Muslim Indian state called Pakistan. It was during this time that the Second Khalifa made the decision that the Jamaat would side with the Muslims and remain with the newly formed state. However, a hasty overnight decision was made by the boundaries commission that Gurdaspur would not be included within India – Qadian fell in Gurdaspur. In this situation the Second Khalifa felt the need to stay in Pakistan for the support of Muslim solidarity which he had already committed too.

The enormity of this decision is magnified further as the community had nowhere to go; there was no new home to easily shift into. Describing his own anxiety, the Khalifa says that after arriving in Pakistan, “I began to fully realise that I was not simply faced with uprooting a single tree and replanting it elsewhere; rather, I must dig up an entire garden and replant it afresh. And so, it is imperative for us that a new headquarters be established immediately and with it, new central offices as well.” (Tarikh-e-Ahmadiyyat, Vol. 9, pp. 747-748)

In the end, the community was only able to find a barren tract of land: “There were no trees. There was no water. The soil was salty. Its only inhabitants appeared to be snakes and scorpions, wolves and jackals.” (A Man of God, p. 61)

Another Ahmadi scholar said that “locals as well as agricultural experts insisted that the soil at this location could not support any vegetation. Plants could not be grown and sustaining any shade bearing trees would therefore be impossible. They argued that it was therefore totally unsuitable for the needs of the Community.” (Fazl-e-Umar, p. 255)

To describe the harrowing events of 1947 in a way that creates the impression that the Khalifa voluntarily left Qadian and “decided to abandon the town in order to stake a claim to membership of the Muslim state of Pakistan and thus affirm Ahmadi belonging within Islam” (Far from the Caliph’s Gaze, p. 25) is just another example of Evans twisting narratives to present an untruth. In this instance it demonstrates an astonishing degree of insensitivity to not just the Ahmadiyya Muslim Community who lost life and property whilst trying to hold onto Qadian but to the other millions of people who were forced to migrate from their ancestral lands and homes and the many who lost their lives. It should be obvious for anyone who has ever cast even a cursory glance at the history of those times to realise that there was no option for the Khalifa but to leave Qadian. of the community from Qadian as if the Khalifa abandoned the town. Facts show that neither was Qadian abandoned by the Khalifa at the time of migration, nor was it abandoned after the migration, nor was the memory of Qadian wiped from the hearts of the Khalifa or the Ahmadiyya Muslim Community.

Upon leaving Qadian, the Khalifa himself represented his personal stake in the safeguarding of Qadian by leaving his brother, Hazrat Mirza Bashir Ahmadra, as his representative. This not only provided morale for those remaining behind, but also served as the Khalifa setting the example. Additionally, in those early and most precarious months, the elder sons of the Khalifa would take it on a turn by turn basis to reside in Qadian. Eventually, after several months passed, an assessment was made and it was decided to leave a group of 313 men to protect the sacred sites of Qadian and to evacuate the remaining Ahmadis.

Describing this moment, Evans, without providing any evidence, incorrectly says, “At partition, the core of educated and wealthy Ahmadi families left Qadian in the care of a few hundred young men who were chosen for their strength, not their education.” (Far From the Caliph’s Gaze, p. 78)

As has been stated previously all men, women and children despite their wealth or education were desperately trying switch between India and Pakistan – wealth and education had nothing to do with it. Furthermore the manner in which Ahmadis were chosen with the honour of protecting the sacred sites of Qadian was as follows:

“All Ahmadis were asked as to who would voluntarily remain behind, after which lots were drawn from various categories of Ahmadis. For instance, the family of the Promised Messiahas had separate lots drawn; fundamental departments of Sadr Anjuman Ahmadiyya and Tahrik-e-Jadid ensured that its representatives would remain behind to continue the work of the respective offices; lots were drawn for those Ahmadis that were skilled in certain professions and for the benefit of the local population, Ahmadis employed in utility services such as tailors and barbers had separate lots drawn for them.” (www. alhakam.org/darweshan-e-qadian/)

Amongst the Khalifa’s own sons, it would be Hazrat Mirza Wasim Ahmad who would remain behind and serve in Qadian till the last of his days in 2007.

At the time of migration, Qadian was never abandoned; structures were put in place to safeguard the sacred sites of Qadian and the Khalifa set the example by dedicating his own sons to protect it.

Following the migration, the next few years would be a challenging period to the residents of Qadian; however, slowly but surely, “the situation crawled towards normality and in the end arrived at stability. The office-bearers of the revived institutions established contact with the branches of the Movement all over India and Qadian functioned once more as the headquarters of the Movement for the whole of India. All activities pertaining to the headquarters were resumed. A school was established, a weekly paper began to be published and the Annual Conference was revived.” (Fazl-eUmar, p. 260)

From this, one can see that Evans’ further contention that “Qadian lacked any sense of integration into the broader global Jama‘at” is also false. Not only did Qadian begin functioning again as the headquarters of India, but it continued to benefit from the guidance and direction of the Khalifa. Even if the administration had not got back on to its feet, the fact is that the residents of Qadian would never lack any sense of integration, as they are the custodians of the birthplace and sacred sites of Islam Ahmadiyyat, therefore they would always understand their crucial role in the “broader global Jama‘at”.

Evans develops this theme of Qadian’s apparent perception of being separated from the global system of the Jamaat: “Qadian is the center of an Indian bureaucracy that parallels that of the larger global Jama‘at system. Far from being a cause for celebration, this special status is deeply troubling for Ahmadis in Qadian, for it is a continuous reminder of their separation from the global Jama‘at and hence the caliphate” (Far From the Caliph’s Gaze, p. 82). Evans presents this without citing a single person who actually finds it “deeply troubling” that Qadian has its own administrative structure.

The statement is itself self-contradictory; by having its own administrative structure naturally implies that the system directly reports to the Khalifa, which means that it bypasses the administration in Rabwah – as such, rather than becoming a means of “separation” from “the caliphate” it makes the connection stronger. This also shows Evans’ misunderstanding of how the Jamat structure actually operates.

Each country’s administration is in actual fact directly reporting to the Khalifa. There are additional structures, but it is indeed a distinction of Qadian and India’s importance that even those structures are directly reporting to the Khalifa. Instead of this being a cause of anxiety, as Evans imagines, it is a definite cause for honour that the people of Qadian feel with their unique status in the world of Ahmadiyyat.

Finally, we come to the fact that Qadian was never abandoned in the hearts of any Ahmadi and can never be abandoned. The birthplace of any religious movement where the beloved of God set foot is never forgotten, in fact history shows that “absence makes the heart grow fonder”. And this we find in members of the community, which is beautifully summed up in the words of the Second and Fourth Khulafa, both of whom never forgot the pangs of separation from their beloved Qadian:

“Sometimes it [the separation from Qadian] feels as though my heart will break into pieces. However, if I have made this resolve, then why should I dilute this determination with tears?

“We shall hold back our tears until the day that we take back Qadian as our headquarters once again. ” (www. reviewofreligions.org/15896/migration-amandate-of-divine-communities/#_edn10)

“Country to country I carry in my heart the memories [of Qadian].” (Kalam-eTahir, poem written by Hazrat Mirza Tahir Ahmadrh on his return to Qadian in 1990)

Responding to Allegations Why did Hazrat Mirza Ghulam Ahmadas follow ideas and suggestions of his companions?

Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra, said:

“The late Maulvi Abdul Karim Sahibra delivered a lecture as a rebuttal to the Shiites, in which he proved Hazrat Abu Bakrra, Hazrat Umarra and Hazrat Usmanra as Khulafa from the same verse [Surah al-Nur, Ch.24: V.56] and also acknowledged the Khilafat of Hazrat Alira in various sections [of his lecture]. He later published that lecture in book form with some additions under the title, Khilafat-e-Rashida. In that book, he wrote that the Promised Messiahas listened to his lecture and [asked to] read it out again and again. He [the Promised Messiahas] sent it as a gift to his friends and also translated some parts of it in his book, Hujjatullah.” (Khilafat-e-Rashida, Anwarul-Ulum, Vol. 15, p. 130)

Referring to the above mentioned statement, the opponents of Hazrat Mirza Ghulam Ahmadas say – in the form of an allegation – that some of the views of the founder of the Ahmadiyya Jamaat were based on the thoughts and ideas of his Companionsra .

It is not at all against the dignity of a prophet to consult his companions about any knowledgeable or rational matter and then act according to their suggestion or opinion. Allah the Almighty does not give knowledge of everything to His prophets by revelation, but in fact commands His prophets to: رمالا یف مھرواش

“Consult them [the Companions] in [various] matters.” (Surah Al-e-Imran, Ch.3: V.160)

That is, take advantage of the knowledge that God Almighty has given to the Companionsra. Moreover, the Holy Prophet, peace and blessings of Allah be upon him, said: اهب قحأ وهف اهدجو ثيحف نمؤملا ةلاض ةمكحلا ةملكلا

“The word of wisdom is the lost property of the believer, so wherever he finds it, he has a better right to [adopt] it.” (Jami‘ alTirmidhi, Kitab-ul-Ilm)

According to the guidance of Allah the Almighty, the Holy Prophetsa used to accept words of wisdom expressed by his Companionsra .

We consult or seek opinion from such a person whose knowledge or experience is extensive, and based on their wisdom and understanding, they can give us a wise counsel. If acknowledging the views of companions and accepting their wise ideas is against the honour of prophethood, then indeed, the Promised Messiahas has really acted against the dignity of a prophet. However, if welcoming rational and insightful opinion or research does not affect the glory of a prophet, then the Promised Messiahas had every right to accept the prudent ideas of his companions. As a matter of fact, it is through the grace of prophets that God Almighty grants divine knowledge and showers spiritual blessings on their companions.

The opponents may have deliberately overlooked the sunnah [way of life] of the Holy Prophetsa before raising the said allegation because even those Muslims who have little knowledge of Islam are aware that the Holy Prophetsa used to acknowledge the ideas and take the suggestions of his Companionsra on board. Thus, when we look at the blessed life of the Holy Prophetsa , it clearly shows that he would accept the wise opinions of his Companionsra and act in accordance to them.

The Holy Prophetsa consulted his Companionsra about the ways to call people to prayers and preferred their opinion. Hence, when views were exchanged as to how people should be called to prayers in Medina, one of the Companions gave the opinion to use a bell like the Christians. Another suggested to use a trumpet like the Jews. However, Hazrat Umarra suggested that a man be appointed who should announce that it was time for prayer, at every prayer. Accepting the opinion of Hazrat Umarra, the Holy Prophetsa said to Hazrat Bilalra: ۃالصلاب دانف مق لالب ای

“O Bilal, stand up and call to prayer.” (Sahih al-Bukhari, Kitab al-Azan)

Thereafter, Hazrat Abdullah bin Zaidra saw a dream in which he was taught the words of the Azan. He went to the Holy Prophetsa and related his dream. The Holy Prophetsa instructed Abdullah bin Zaidra to go to the mosque with Bilalra and to teach him those words and for Bilalra to recite them in a loud voice because he had a louder voice as compared to him. When Hazrat Umarra heard those words, he came out [of his home] and said, “O Messengersa of Allah! By God, I have seen the exact same dream as he has.” (Sunan Ibn Majah, Kitab al-Azan)

At the Battle of Badr, Muslims encamped in the area of Badr on the instruction of the Holy Prophetsa. One of the Companions asked, “O Messengersa of Allah, did you choose this place by divine revelation or is this your own opinion?” The Holy Prophetsa replied that he did not receive any revelation from God about it. Upon hearing this, the companion replied, “Then I submit that the encampment at this place is not strategically suitable with respect to war.” Thus, taking his companion’s opinion into consideration, the Holy Prophetsa left that field and camped at another place. (Sirat ibn Hisham, Ghazwa al-Badr, Juz‘ 1, p. 336)

After the victory of the Battle of Badr, the Holy Prophetsa sought the advice of his Companions about the prisoners of war. Hazrat Ibn Abbasra narrates that when [Muslims] captured prisoners the Messengersa of Allah said to Hazrat Abu Bakrra and Hazrat Umarra, “What is your opinion about these prisoners?” Hazrat Abu Bakrra said, “O Prophetsa of Allah! They are our cousins and relatives. I think you should take some ransom from them and this will be a source of strength to us against the disbelievers. Moreover, it is quite possible that Allah may guide them to Islam.” Then the Messengersa of Allah said, “O Ibn Khattab, what is your opinion?” He said, “By God, O Prophetsa of Allah, I do not hold the same opinion as that of Abu Bakr. I am of the opinion that you should hand them over to us so that we may sever their heads. You may hand over Aqil to Ali that he may sever his head and hand over such and such relative to me, [as he was ancestral relative of Hazrat Umarra] that I may sever his head. They are leaders and chiefs of the disbelievers.” The Messengersa of Allah preferred the opinion of Hazrat Abu Bakrra and did not approve what Hazrat Umarra said. (Sahih Muslim, Kitab al-Jihad wa alSiyar)

At the Battle of Khandaq [Trench], Hazrat Salman Farsira, a non-Arab, Persian companion, said, “O Prophet of Allah, we follow a war technique in our country when the number of the enemy is high; people dig a trench around their town and thus save themselves from the enemy’s attack.” The Holy Prophetsa not only accepted his suggestion but also worked alongside other Muslims in digging a trench around Medina. (Sirat ibn Hisham, Ghazwa al-Khandaq, Juz‘ 2, p. 141)

During the Battle of Ahzab, the Holy Prophetsa called the leaders of the Ansar, Saadra bin Muaz and Saadra bin Ubadah and told them about the entire situation. The Holy Prophetsa then asked them to voice their opinions on what should be done in the given circumstances, and said, “If you wish, it may be that this war could be averted by giving a share of the revenue of Medina to the Ghatfan tribe.” However, Hazrat Saadra bin Muaz and Hazrat Saadra bin Ubadah suggested not to do so, which was accepted by the Messengersa of Allah. (Al-Sirat al-Nabawiyyah li Ibn Hisham, Ghazwa al-Khandaq, pp. 550-551)

At Hudaybiyyah, the Holy Prophetsa instructed his Companions to slaughter animals. However, not out of disobedience, but because they were traumatised and extremely shocked at the terms of the treaty, they felt completely paralysed and did not move and act upon the instruction of the Holy Prophetsa .

When the Holy Prophetsa disclosed his predicament to his wife, Hazrat Umm-eSalamahra, who had accompanied him to the journey, she advised him by saying: “O Messengersa of Allah! If you wish for this to be carried out, then my suggestion is that [you say nothing to them]; rather, go out and slaughter your animal and shave your head. Your companions shall automatically follow your lead.” The Holy Prophetsa went out and without conversing with anyone, acted on the advice. Seeing this, the Companions rushed to follow in his footsteps in a frenzy, as if woken up from a slumber. (Sahih alBukhari, Kitab al-Shurut)

When the Holy Prophetsa expressed his desire to write letters to different kings, the Companions said: اموتخم نوكینأ الإ اباتك نوءرقی ال مهنإ

“Those people do not read any letter unless they are stamped with a seal.” Thus, the Holy Prophetsa stamped the letters with the seal that carried the words, “Muhammad, Rasul [Messenger of] Allah.” (Sahih alBukhari, Kitab al-Jihad wa al-Siyar)

When the siege of the Battle of Taif was prolonged, the Holy Prophetsa consulted Hazrat Naufal bin Muawiyya Deelira and asked, “Should we stay or end the siege?” He said: هتكرت نإو هتذخأ هيلع تمق أ نإ رحج يف بلعث ہللا لوسر ای كرضیمل

“O Messengersa of Allah! The fox is now in his hole. If you stay you will catch it and even if you leave it there, it will not harm you.” Thereafter, the Holy Prophetsa ended the siege and ordered to leave. (Al-Sirat alNabawiyyah li Ibn Kathir, Ghazwa at-Taif, p. 463)

Returning from the Battle of Tabuk, the provisions of Muslims were almost depleted and they asked the Messengersa of Allah for permission to slaughter some of the animals that were being used for riding and transport. The Holy Prophetsa gave permission, but Hazrat Umarra suggested that the animals for transportation should not be slaughtered in the said circumstances and requested that whatever was left of the Muslims should be collected and the Holy Prophetsa should bless it with his prayer. The Holy Prophetsa accepted his advice. (Sahih Muslim, Kitab-ul-Iman)

Hence, the above examples clearly substantiate that Prophet Muhammadsa used to accept the suggestions, opinions and reasonable ideas of his Companions regarding various matters and issues. Thus, it is unreasonable and very surprising that the same sunnah of the Holy Prophetsa is objectionable in the eyes of the opponents, when it is followed by his Messiah and Mahdi, Hazrat Mirza Ghulam Ahmadas .

Reaching Allah through love for the Prophetsa

Jazib Mahmood Student Jamia Ahmadiyya Ghana

In the Holy Quran, Allah the Almighty has set out a great principle with the surety of reaching the Divine. Allah says in verse 36 of Surah Al-e-Imran: هللا مكببحي ينوعبتاف هللا نوبحت متنك نإ لق

That is, “Say! ‘If you love Allah then love me and follow me [the Holy Prophetsa], and Allah will love you.’” Thousands of people followed this prescription and found Allah. But the one who truly embodies the grand principle set out in this verse was the Promised Messiah, Hazrat Mirza Ghulam Ahmadas .

The Promised Messiahas speaks of his God-given status in these words:

“I have, by the sheer grace of God, and not by any merit of my own, been accorded a full measure of the bounty, which was bestowed before me on the Prophets and Messengersas and the Chosen ones of God. It would not have been possible for me to receive this bounty had I not followed the ways of my lord and master, the Pride of the Prophets, the Best of Mankind, Hazrat Muhammad Mustafa [the Chosen One], may peace and blessings of Allah be upon him. Therefore, whatever I have attained, I attained due to this following and I know, through my true and perfect knowledge, that no man can reach God except by following the Holy Prophet, may peace and blessings of Allah be upon him, nor can anyone have a share of the complete cognition.” (Haqiqatul Wahi [English Translation], p. 78)

Here, Huzooras has clearly stated that he only received the bounty of prophethood by following the ways of his master, the Holy Prophetsa. But true obedience is only possible with true love.

For example, a labourer goes all day working on the field for his employer. If he doesn’t love his work, or enjoy it, it would be impossible for him to wholeheartedly follow orders to the letter for very long. Passion for one’s work makes all the difference.

This works both ways. Sometimes we observe that some people are given a certain job because of the passion they have for that job. The Arabic word ةعاطا literally means obedience with “a happy heart”, not with mutterings and gritty teeth.

The Quran uses the word ةعاطا, and tells us that whoso obeys Allah and His Messenger shall be among those on whom Allah bestows His blessings. (Surah an-Nisa, Ch.4: V.70)

When the Promised Messiah’sas love for the Holy Prophetsa surpassed stages hitherto unseen by any other, Allah the Almighty, accepting this unique love, appointed him to the divine task of rejuvenating the religion of his Mastersa and fulfilled His promise by bestowing His blessings on him. Huzooras says:

“As such, all the bounty and grace of God Almighty that is being sent down in this day and age is received through obedience and subservience to none other than the Holy Prophetsa .

“I truthfully say and proclaim on the basis of my own experience that no one can perform true virtue, attain the pleasure of God Almighty, and be fortunate enough to receive the divine favours, blessings, insights, verities and visions, that are bestowed upon one who purifies their soul to the highest degree, until they are lost in subservience to the Messenger of Allah, peace and blessings of Allah be upon him. Evidence of this is found from the word of God Almighty Himself: هللا مكببحي ينوعبتاف هللا نوبحت متنك نإ لق

Say, ‘If you love Allah, follow me: then will Allah love you.

“I am a practical and living proof of this claim by God Almighty. Recognise me in light of the hallmarks that represent the saints and beloved of God Almighty as established by the Holy Quran.” (Malfuzat [English Translation], Vol. 1, p. 211)

These aren’t mere words. The Promised Messiahas recounts a dream he had in 1886:

“Once, I received a revelation which indicated that there was a vigorous discussion in the High Assembly in Heaven. That is, God’s will for the revival of faith was surging, but the appointment of the man to revive faith was not yet disclosed to the High Assembly, and this is why they were in disagreement. It was at this time in the dream that I saw people searching for a reviver. A man appeared before my humble self and, pointing towards me, said: ہللا لوسر بحی لجر اذه

“Meaning, ‘This is the man who loves the Messenger[sa] of Allah.’

“The meaning of this statement was that the principal qualification for this mission is the love of the Holy Prophetsa and that this quality was definitely found in me.” (Tadhkirah, p. 55, Barahin-e-Ahmadiyyah, Part IV, p. 379)

So, how can we also create true love for the Holy Prophetsa in our hearts? Allah the Almighty has given us clear guidance on the

“Know the Holy Prophet” campaign in Malaysia

matter in verse 57 of Surah al-Ahzab: اولص اونمآ نيذلا اھيأ اي يبنلا یلع نولصي هتكئالمو هللا نإ امیلست اوملسو هیلع

Meaning, “Indeed, Allah and His angels invoke blessings on the Holy Prophetsa. So, O you who believe! Invoke blessings on him and salute him with the salutation of peace.” And what will the result be? Yet again, we find a perfect example in the Promised Messiahas who said:

“On one occasion it so happened that I remained very much occupied with calling down blessings on the Holy Prophet, may peace and blessings of Allah be upon him, for a long time, for I believed that the ways leading to God are very fine and cannot be discovered except through the agency of the Holy Prophetsa, as Allah says too ةلیسولا هیلا اوغتبا و

“‘And seek the way of approach unto Him.’ (Surah al-Ma‘idah, Ch.5: V. 36)

“After a time, I saw in a vision that two water carriers came and entered into my house, one by the outer entrance and the other by the inner entrance, carrying on their shoulders water-skins full of divine light and they said: دمحم یلع تيلص امب اذه [This is on account of the blessings you invoked upon Muhammadsa].” (Haqiqatul Wahi [English translation], p. 154)

May Allah enable us to follow the path the Promised Messiahas showed us so that we too may increase the love of the Holy Prophetsa in our hearts and truly obey him and reach Allah.

ديمح کنا ملس و كراب و دمحم لآ یلع ودمحم یلع لص مھللا ديجم

Abdul Aziz Bin Mohd Ibrahim President Jamaat Penang, Malaysia

Jamaat-e-Ahmadiyya Penang, Malaysia held an exhibition booth about the Holy Prophet Muhammadsa at Georgetown, Penang, from 26 to 28 October 2020.

This year, the Penang State Government together with Gabungan Dakwah Malaysia Cawangan Pulau Pinang, launched a campaign, “Kenali Nabi Muhammadsa” (Know the Holy Prophet Muhammadsa) to educate people about the life of the Prophet of Islam.

The organiser invited Jamaat Penang to set up an exhibition about the Holy Prophet Muhammadsa and Penang Jamaat took this wonderful opportunity.

Deputy Chief Minister 1 of Penang and Penang State Mufti visited our exhibition booth and applauded our efforts to introduce the Holy Prophet Muhammadsa and his greatness to the people of Penang, especially to the non-Muslims. Around 120 people visited our exhibition.

The exhibition was covered and shared in one of Malaysia’s national television channels, RTM 1 Channel, in a programme named “Selamat Pagi Malaysia” on 29 October 2020.

May Allah the Almighty bless and accept this humble effort done by Jamaat Penang and educate the world about the loving, peaceful and great personality of the Holy Prophet Muhammadsa . Amin

Friday Sermon

9 October 2020

Men of Excellence: Hazrat Abu Ubaidahra bin Jarrah

After reciting Tashahud, Ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:

In the previous sermon, I was relating the accounts from the life of Hazrat Abu Ubaidahra. Today, I shall present the remaining accounts from his life

There was a battle that took place which is known as the Battle of Yarmuk. The reason why it was called “Yarmuk” is because Yarmuk is the name of a valley that lies in the outskirts of Syria.

One of the most major battles in Syria was fought in 15 AH on the plains of Yarmuk near the banks of the Yarmuk River. The Byzantine army, led by Bahan, brought close to 250,000 soldiers onto the battlefield, while the Muslims numbered around 30,000 which also included 1,000 companions of the Holy Prophetsa, 100 of whom had participated in the Battle of Badr. Upon mutual consultation, the Muslims temporarily withdrew their forces from Homs. They said to the Christians of Homs, “As we are temporarily withdrawing our protection from you, your jizya — i.e. the taxes collected from you — is being returned to you as we are unable to fulfil the obligations for which the jizya was levied.” Hence, that jizya was returned to the people of Homs, which amounted to hundreds of thousands.

When that amount was being returned, the Christians would cry on account of the honesty and justice of the Muslims and would pray from rooftops, “O merciful Muslim rulers! May God bring you back again.” When the Muslims withdrew from Homs, the Byzantines were further encouraged and they arrived at Yarmuk with a large army and camped there to fight the Muslims. However, in their hearts, they were afraid of the strength the Muslims drew from their faith. So, they also wished for some

diplomatic resolution and tried to form a treaty. Hence, the Byzantine commander Bahan sent a Roman emissary named George to the Muslim army.

When he reached the Muslim army, they were offering the Maghrib prayer at the time. Upon witnessing the Muslims prostrating before God with great humility, it left a deep impression upon him. He asked some questions to Hazrat Abu Ubaidahra, one of which was, “What is your view of Jesus?” Hazrat Abu Ubaidahra recited the following verse of the Holy Quran: امنا ؕ قحلا الا هللا یلع اولوقت ال و مكنيد یف اولغت ال بتكلا لھاي حور و ميرم یلا اھقلا ۚ هتملک و هللا لوسر ميرم نبا یسیع حیسملا هللا امنا ؕ مكل اریخ اوھتنا ؕ ةثلث اولوقت ال و ۚ۟ هلسر و هللاب اونماف ۫ هنم ضرالا یف ام و تومسلا یف ام هل ۘ دلو هل نوكينا هنحبس ؕ دحاو هلا الیِکو هللاب یفكو ؕ

“O People of the Book, exceed not the limits in your religion, and say not of Allah anything but the truth. Verily, the Messiah, Jesus, son of Mary, was only a Messenger of Allah and a fulfilment of His word which He sent down to Mary, and a mercy from Him. So believe in Allah and His Messengers, and say not ‘They are three.’ Desist, it will be better for you. Verily, Allah is the only One God. Far is it from His Holiness that He should have a son. To Him belongs whatever is in the heavens and whatever is in the earth. And sufficient is Allah as a Guardian.” [Surah al-Nisa, Ch.4: V.172] Thereafter, he read the following verse: نوبرقملا ةكئلملا ال و هلل ادبع نوكينا حیسملا فكنتسينل

“Surely, the Messiah will never disdain to be a servant of Allah, nor will the angels near unto God.” [Surah al-Nisa, Ch.4: V.173]

When George, who had come as a representative of the opposing army, heard these teachings of the Holy Quran, he said indeed these were the qualities of the Messiahas. He also said that their Messengersa was true and thus accepted Islam. Subsequently, he did not wish to return to his army. However, Hazrat Abu Ubaidahra said that the Byzantines would think that the Muslims had broken their pact, therefore he should return. Hazrat Abu Ubaidahra advised that he could return the following day with the emissary that was to be sent from the Muslim army to them. Hazrat Abu Ubaidahra called the Christian army towards Islam and presented to them the Islamic teachings of equality, brotherhood and morals. The following day, Hazrat Khalidra went to them. However, his visit was not fruitful and preparations for a battle commenced. Muslim women were at the rear of the army, who gave water to the soldiers, tended to the wounded and encouraged the soldiers during the battle. Hazrat Asma bint Abi Bakrra, Hazrat Hindra bint Utbah, who accepted Islam on the occasion of the conquest of Mecca and was the wife of Hazrat Abu Sufyanra and also Hazrat Umm-e-Abanra etc. were among these women.

Addressing the Muslim women prior to the battle, Hazrat Abu Ubaidahra said, “O mujahidaat [female soldiers]! Pull out the pegs from the tents and take them into your hands. Fill your cloaks with rocks and stones and give encouragement to the Muslims to fight. Tell them that today is the day of combat and they are not to turn their backs. If you see the Muslims gaining victory, remain seated in your places and if you see the Muslims retreating, strike their faces with these pegs and pelt them with stones and send them back into the battlefield. Lift your children up and tell

them to go and sacrifice their lives for their families and for the sake of Islam.” Following this, Hazrat Abu Ubaidahra addressed the men in the following manner, “O servants of Allah! Come forward in support of God as He will help you in return and grant you steadfastness. O servants of Allah! Be patient as this is the very means of becoming pure from any form of disbelief, the means of pleasing God and the means of washing away one’s stain of humiliation. Do not break your ranks; do not be the ones who instigate the battle; raise your spears; secure your guard and remain engaged in the remembrance of God so that He may fulfil His will.”

They were instructed that they must not be the ones who initiate the fighting, but once the battle commences, they should not turn their backs from it. The opposing army placed a golden cross at the front of its army and their glistening armour was reflecting into the eyes of the Muslim army. They were covered in iron from head to toe; that is, they were fully clad in armour. On that day, they also wore chains around their ankles so that they could not retreat; thus they would either kill or be killed. Their priests were reading extracts from the Gospel to arouse their emotions. The army of

the disbelievers advanced like waves of the ocean. Theirs was an army of around 200,000 to 250,000 soldiers, whereas the Muslims were only 30,000. Nevertheless, the battle commenced.

At first, the Byzantines had the upper hand and started to push the Muslims back. The Christians had secretly received information as to who among the Muslim army were companions of the Holy Prophetsa. They positioned some of their skilled archers on a hill and instructed them to specifically target the companions with their arrows. They knew that once the prominent men were killed, the remaining army would subsequently become disheartened and they would flee from the battlefield. As a result of this, several companions were killed and some lost their sight.

Seeing this, Ikrimahra, the son of Abu Jahl, who had accepted Islam at the time of the conquest of Mecca and who said to the Holy Prophetsa on that occasion to “pray that Allah enables me to atone for my previous sins.” In other words, may Allah enable him to atone for his past deeds.

He then went with some of his companions to Hazrat Abu Ubaidahra and said, “The Companionsra [of the Holy Prophetsa] have offered great sacrifices. Allow us who joined the fold of Islam later to also partake in the blessings. We will attack the core of the army and kill the Christian generals.” Hazrat Abu Ubaidahra replied, “This is a very dangerous assignment. Whichever soldier goes to attempt this will be killed.” Ikrimahra said, “This is true; however, what other choice do we have? Would you like for us young men to stay safe and for the Companionsra to be killed?” Since he had accepted Islam, he was instilled with a passion and yearning to sacrifice his life for the sake of Allah the Almighty. Ikrimahra repeatedly asked for permission for him and 400 other fighters to attack the core of the enemy army. Eventually, Hazrat Abu Ubaidahra granted permission upon the insistence of Ikrimahra. Thus, they attacked the core of the army and were successful; however, the majority of those assigned for this task, were martyred in this attack.

The Muslims managed to push the Byzantine forces back towards the trenches they had dug. Since they had shackled themselves together lest anyone ran away, the Byzantine soldiers fell in the trenches in large numbers. If one would fall, they would take 10 others with them. Whilst retreating, 80,000 of the disbelievers drowned in the Yarmuk River, whereas 100,000 Byzantine soldiers were killed in the battlefield. 3,000 Muslims were martyred. This was the Battle of Yarmuk. (Roshan Sitarey az Ghulam Bari Saif Sahib, Vol. 2, pp. 21-25) (Tafsir-e-Kabir, Vol. 10, p. 181) (Yaqut Ibn Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 5 [Beirut, Lebanon: Dar al-Kutub alIlmiyyah] 497)

With regard to the Battle of Yarmuk, with particular focus on its conclusion, Hazrat Musleh-e-Maudra writes:

“When the battle finished, the Muslims went in search of Ikrimahra and those with him [who launched the attack]. They discovered that 12 of them were severely injured including Ikrimahra. Upon seeing the grave condition of Ikrimahra, one of the Muslim soldier said to him, ‘O Ikrimahra! I have a water bag with me, drink some water from it.’ Ikrimahra turned his head and saw that Hazrat Fazlra, the son of Hazrat Abbasra, was lying injured near to him. Ikrimahra said to the Muslim soldier, ‘My honour would not permit me to quench my thirst and live, whilst those people and their progeny, who assisted the Holy Prophetsa at a time when I was his staunch enemy to die of thirst.’” He was invigorated with a new passion to sacrifice for others; “‘Therefore first give the water to him (i.e. Hazrat Fazl bin Abbasra). If there is any left, then bring it for me.’

“The Muslim soldier then went to Hazrat Fazlra, but he indicated that another injured Muslim ought to be given water first, as he was more in need than he was. The Muslim soldier then went to him, but he also stated that another injured Muslim was more in need of water, therefore he ought to go to him first. Accordingly, whichever injured soldier he would go to, they would send him to the next person and none would drink the water. When the Muslim soldier went to the last of the injured soldiers, he had already passed away. He then went to the next injured soldier and eventually returned back to Ikrimahra, but by then they all had passed away.” (Har Ahmadi Aurat Ahmadiyyat ki Sadaqat ka ik Zinda Nishan hai, Anwar alUlum, Vol. 26, pp. 230-231)

The people of Syria belonged to different religions, spoke different languages and were of various ethnicities. Hazrat Abu Ubaidah bin Jarrahra upheld justice and established equality between them. Peace and order was restored and each citizen was granted religious freedom. He established the essence of the Islamic teachings by telling them, “You are all the children of Adam and are brothers to one another. Therefore, as humans, everybody is equal.” A common allegation that is raised is that people were compelled to accept Islam; however, this is incorrect. Hazrat Abu Ubaidahra granted religious freedom to the Romans. He ensured each tribe was given their due rights and established law and order. Owing to the conduct of Hazrat Abu Ubaidahra, the Arabs of Syria, who were Christians, accepted Islam. As mentioned earlier, they accepted Islam due to the preaching or upon seeing the good conduct of the Muslims and not through compulsion. Aside from this, the Romans and the Christians also accepted Islam owing to Hazrat Abu Ubaidah’sra high morals.

A few days prior to the victory at Yarmuk, Hazrat Abu Bakrra passed away and Hazrat Umarra was elected as the Khalifa. Hazrat Umarra appointed Hazrat Abu Ubaidahra as the governor of Syria and as the commander of the army. When Hazrat Abu Ubaidahra received these instructions from Hazrat Umarra, the battle was at its peak intensity and owing to this, Hazrat Abu Ubaidahra did not mention about the letter.

Up until then, Hazrat Kahlid bin Walidra, who was the commander and chief of the army and when he came to know of this, he asked Hazrat Abu Ubaidahra why he did not disclose the instructions [of Hazrat Umarra]. Hazrat Abu Ubaidahra replied, “We were in the midst of a battle and I did not wish to cause you any distress.” When the Muslims gained victory at Yarmuk and Hazrat Khalid’sra army was preparing to depart for Iraq, Hazrat Abu Ubaidahra kept Hazrat Khalidra with him for a while. When Hazrat Khalidra was about to depart, he said to the people that they should rejoice that an ameen [Custodian] of this Ummah had been placed as a governor over them, i.e. referring to Hazrat Abu Ubaidahra. Hazrat Abu Ubaidahra responded, “I have heard the Holy Prophetsa say that Khalidra is a sword from among the Swords of God.” Thus, both commanders departed on a note of mutual love and respect. (Roshan Sitarey az Ghulam Bari Saif Sahib, Vol. 2, pp. 26-27)

This is the level of righteousness of a true believer in that they never had any desire for fame or glory, nor did they wish for any position or office. They only wished to attain the pleasure of Allah the Almighty and to establish God’s

Sovereignty on the earth. Thus, these people are excellent models for us. Every office-bearer, in fact every Ahmadi, ought to bear their example in mind.

The conquest of Jerusalem is also linked to Hazrat Abu Ubaidahra. The Muslim Army advanced towards Palestine under the command of Hazrat Amr bin Aasra. When he conquered the cities of Palestine, he reached Jerusalem and besieged it. Hazrat Abu Ubaidahra also joined him with his contingent. The Christians had retreated into their forts, but becoming frustrated by this, they wished to settle into a treaty on the condition that Hazrat Umarra would come himself for this treaty. Hazrat Abu Ubaidahra informed Hazrat Umarra about the demands of the Christians. Thus, in Rabi al-Awwal of 16 Hijri, Hazrat Umarra left Medina and appointed Hazrat Alira as the Amir in his absence. He reached Jabiyah, which was a settlement in the peripheries of Damascus. Upon his arrival he was greeted by the commanders of the various contingents of the Muslim army. Hazrat Umarra asked, “Where is my brother?” The people asked, “O Leader of the Faithful! Who are you referring to?” He replied, “Abu Ubaidahra.” He was informed that he was on his way. Hazrat Abu Ubaidahra arrived on his camel, he offered the greeting of peace and enquired about Hazrat Umarra’s wellbeing. Hazrat Umarra then requested everyone else to leave and he set off with Hazrat Abu Ubaidahra to his residence. When he reached his home, he saw that apart from one sword, a shield, a mat and a bowl, the house was empty. Hazrat Umarra said, “O Abu Ubaidahra! You could have acquired some provisions for you home.” i.e. that he ought to have some things at home. Hazrat Abu Ubaidahra replied, “O Leader of the Faithful! Then one could be inclined towards comforts.” Meaning that he could have acquired some commodities, but then one would be inclined towards comforts and luxuries, which is why he did not wish to acquire any.

On this occasion, an extraordinary incident took place which was regarding the Azan of Hazrat Bilalra which has been narrated before as well. After the demise of the Holy Prophetsa, Hazrat Bilalra stopped calling the Azan. During one occasion, when the time for prayer approached, the people repeatedly requested Hazrat Umarra to instruct Hazrat Bilalra to call the Azan. On the instructions of Hazrat Umarra, Hazrat Bilalra called the Azan and everyone was overcome with emotion. People began to weep and from among them, Hazrat Umarra wept the most because the Azan reminded him of Holy Prophet’ssa time. (Roshan Sitarey az Ghulam Bari Saif Sahib, Vol. 2, pp. 28-30) (Yaqut Ibn ‘Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah] 106)

With regard to the Byzantine attempt to recapture Syria, it is written that in 17 AH, the Byzantine forces launched a last attempt to recapture Syria. The Christians, Iranians, Bedouins and Kurds residing in the areas of northern Syria, Al Jazira, northern Iraq and Armenia, went to the Heraclius [Byzantine Emperor] and appealed to him for help against the Muslims. He sent an army of 30,000 soldiers for this task. Even though Hazrat Saad bin Abi Waqasra had conquered most of the Al Jazira region; however, up until then, he did not have rule over the Bedouins. Furthermore, the Byzantine Emperor still had a strong naval presence. Seizing the opportunity, he sent a large naval fleet to attack whilst the Bedouins raised a large army and besieged Homs. Some cities in northern Syria also rebelled. Hazrat Abu Ubaidahra sent a letter to Hazrat Umarra asking for reinforcements. Hazrat Umarra immediately ordered Hazrat Saad bin Abi Waqasra to send reinforcements from Kufa. Hazrat Saad bin Abi Waqasra sent an army from Kufa under the command of Qa‘qa‘ bin Amr; however, despite all this, the Muslim army was heavily outnumbered as compared to the Byzantine forces. Hazrat Abu Ubaidahra delivered a passionate address before the soldiers of the army saying, “O Muslims! Whoever remains steadfast today and lives to see the light of day will be granted victory and wealth. But whosoever is killed will be granted the fortune that is martyrdom and I bear witness that I heard the Holy Prophetsa say that whoever dies in a state whereby he is not an idolater, will certainly enter paradise.”

Subsequently, a battle ensued between the two sides. After a short while, the Byzantine army suffered losses and retreated to Marj al-Debaj, which is the name of a mountainous region in the frontier area of Syria, situated approximately 10 miles from the town of Masisa. Following this, the Byzantine Emperor never managed to launch another attack to capture Syria. (Asharah Mubasharah, Bashir Sajid, pp. 816-817, AlBadr Publications, Lahore, 2000) (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar alSahabah, Vol. 2 [Karachi, Pakistan: Dar al-Isha’ah, 2004] 131) (Yaqut Ibn Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 5 [Beirut, Lebanon: Dar al-Kutub alIlmiyyah] 118)

The Plague of Amwas; Amwas is a name of a valley which is six miles from Ramla in the direction of Jerusalem. According to the books of history, it was named as the Plague of Amwas because the outbreak of the plague started from here. Countless deaths occurred in Syria as a result of this plague; according to some there were around 25,000 deaths. The details of this incident are found in a narration of Bukhari.

Hazrat Abdullah bin Abbasra relates that when Hazrat Umarra reached Saragh … (Saragh is the name of a village near the valley of Tabuk, which is situated near the borders of Syria and Hijaz and was at distance of approximately 13 days of travel from Medina. In old historical sources [the distances] were given like this; however, it equates to approximately 1,000 miles). When Hazrat Umarra reached Saragh, he met the commander of the armies, Hazrat Abu Ubaidahra and his fellow companions. They informed Hazrat Umarra that there was an outbreak of a plague in Syria. In order to seek

counsel on the matter, Hazrat Umarra first and foremost invited the Muhajireen to present their suggestions. However, there was a difference of opinion amongst the Muhajireen. Some of them were of the opinion that they should continue on with their journey and not turn back, whilst the others suggested that the noble Companions of the Holy Prophetsa were present in the army and therefore it was not appropriate for them to be taken into an area where there was a plague and it was better to return. Hazrat Umarra then told the Muhajireen to leave and invited the Ansar to present their suggestions. Just like the Muhajireen, the Ansar also had a difference of opinion. Hazrat Umarra then invited the elders of the Quraish, who had accepted Islam at the occasion of the conquest of Mecca and then came and settled in Medina. All of them unanimously expressed their opinion of taking everyone back and that there was no need to enter an area where there was an outbreak of the plague. Accepting their suggestion, Hazrat Umarra announced to return.

Hazrat Abu Ubaidahra then asked whether it was possible for one to escape from what God had decreed. Replying to Hazrat Abu Ubaidahra, Hazrat Umarra stated, “O Abu Ubaidahra! I wish it was someone else who had uttered what you have just said. Indeed, we are moving away from one decree of God to another.” (They were moving away from one decree but towards another decree of God.)

Hazrat Umarra further stated, “Say you have some camels and you reach a valley which has two sides; one is a lush green area full of vegetation, while the other is a dry and barren land. Now, would it not be in accordance to the decree of God if you were to take your camels to graze in the area with lots of vegetation and on the other hand, would it not also be according to the decree of God if you decided to take them to the dry and barren land?”

The narrator of the tradition states that in the meanwhile, Hazrat Abdur Rahman bin Aufra came, who was not present earlier owing to some other work he was engaged in. Hazrat Abdur Rahman bin Aufra submitted, “I have the answer to this issue. I once heard the Holy Prophetsa say that if one learns about the outbreak of a disease in a certain area, they should not travel there. And if the disease has emerged in an area which one resides in, then they

shouldn’t leave the area in order to escape from it.” Upon hearing this, Hazrat Umarra expressed his gratitude to Allah the Almighty and returned from there. (Sahih al-Bukhari, Kitab al-Tibb, Bab ma Yudhkaru fi al-Ta‘un, Hadith 5729) (Yaqut Ibn Abd Allah al-Hamawi, Mu‘jam alBuldan, Vol. 4 [Beirut, Lebanon: Dar alKutub al-Ilmiyyah] 1771-178) (Yaqut Ibn Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 3 [Beirut, Lebanon: Dar al-Kutub alIlmiyyah] 239)

In regard to the Plague of Amwas, Hazrat Musleh-e-Maudra states:

“When Hazrat Umarra travelled to Syria, he was welcomed by Hazrat Abu Ubaidahra and the Muslim army. At the time, the plague there, which is known as the the Plague of Amwas, became widespread and the Companions suggested that since there was an outbreak of a plague, therefore he should return. Accepting their suggestion, Hazrat Umarra made the decision to return. When Hazrat Abu Ubaidahra, who would tend to accept things as they were, came to learn of this decision, he stated: ءاضقلا نم رفت أ

“‘Are you running away from the decree of God?’

“Hazrat Umarra replied: هللا ردق یلا هللا ءاضق نم رف أ

“‘I am going from one Divine decree to another.’

“In other words, there are two types of Divine decrees; one is specific and the other is of a general nature, both decrees are divinely decreed. Thus, Hazrat Umarra stated that he was not running from the decree of God; rather he was going from one divine decree to another. It is mentioned in historical accounts that when Hazrat Umarra learnt of the outbreak of the plague, he gathered people in order to seek counsel from them and asked what the people of Syria did when there was an outbreak of the plague as this was a common occurrence in the area. They told him that when the plague spreads, people disperse here and there which subsequently weakens its impact.”

In other words, they would move to open areas instead of staying in the city.

“In relation to this suggestion, Hazrat Umarra stated that God Almighty had established a general law, i.e. one who leaves an area where there is an outbreak of plague and travels to an open area is saved. Thus, since this was also in accordance with the divine law, therefore he was not violating any law of God, rather he was moving from one decree to another. That is, he was moving from a specific law to a general law of God Almighty. Hazrat Umarra stated that thus, it could not be said that he was running away from the divine decree, rather he was moving from one law of God to another. (Tafsir-e-Kabir, Vol. 5, pp. 170-171)

Although Hazrat Umarra returned to Medina; however, he was extremely concerned as the plague was continuing to spread. One day, Hazrat Umarra wrote a letter to Hazrat Abu Ubaidahra stating that he required some important work from him; therefore upon receiving the letter, he should return to Medina immediately. Furthermore, Hazrat Umarra stated that if he received this letter at night, he should not wait for the morning, and if he received the letter in the morning, he should not wait for night to fall.

When Hazrat Abu Ubaidahra read the letter, he said, “I know the reason why the Leader of the Faithful needs me. May Allah bestow His mercy upon Hazrat Umarra for he wishes to extend the life of that that which is no longer going to remain.” In other words, Hazrat Abu Ubaidahra understood why Hazrat Umarra was concerned. In reply to the letter, Hazrat Abu Ubaidahra stated, “O Leader of the Faithful! After reading the letter, I have understood what you desire, but please do not call me back and allow me to remain here. I am one of the soldiers from among the Muslim army. Whatever has been decreed will come to pass, but how can I abandon them.”

When Hazrat Umarra read the letter, he began to cry. At the time, Hazrat Umarra was sitting amongst the Muhajireen and they submitted, “O Leader of the Faithful! Has Abu Ubaidahra passed away?” Hazrat Umarra replied, “No, but there is a possibility that he may.” (Siyar A‘lam alNubala li Imam al-Dhahabi, Vol. 1, pp. 1819, Abu Ubaidah bin al-Jarrah, Mu‘assisat al-Risalah, Beirut, Lebanon, 1996)

Hazrat Umarra wrote another letter to Hazrat Abu Ubaidahra and instructed him to take the Muslims out of that area to an area more conducive to their health. Whenever any Muslim soldier would pass away and attain the status of martyrdom as a result of dying from the plague, Hazrat Abu Ubaidahra would cry and pray to Allah to grant him martyrdom. According to one narration, it states that at the time, he would pray as follows, “O Allah, is there no share in this for Abu Ubaidah to partake?” i.e. to attain martyrdom.

One day, a small boil developed on Hazrat Abu Ubaidah’sra finger and he prayed, “I hope that Allah shall bestow His blessings through this small affliction. When something is filled with blessings, even if it is small, it becomes immense.”

Irbad bin Saariya relates, “When Hazrat Abu Ubaidahra fell ill as a result of the plague, I went to Hazrat Abu Ubaidahra and he stated to me, ‘I have heard the Messengersa of Allah say that one who dies as a result of the plague is a martyr; one who dies from illness of the stomach is a martyr; one who dies as a result of drowning is a martyr; one who dies as a result of being crushed under a roof that falls through is also a martyr.’”

In the final moments of his life, Hazrat Abu Ubaidahra said to the people:

“I impart upon you one piece of advice and if you adhere to it, you will greatly benefit from it: observe the Salat, pay the Zakat, keep the fasts of Ramadan, continue to give Sadaqah, perform the Hajj and Umrah, urge one another to do good, treat your leaders well and do not seek to deceive them and do not allow your wives to become a reason for you to neglect your obligations.

“If a person remains alive for a thousand years, even then they will one day have to depart from this world just as I am departing from this world. Allah has decreed death for every person. Everyone shall taste death, however wise is he who is ever ready for death and continues to make provisions for that day. Convey my Salaam to the Leader of the Faithful [Hazrat Umarra] and let him know that I fulfilled all my trusts.”

Hazrat Abu Ubaidahra then stated, “In accordance with my decision, bury me here.” Thus, the grave of Hazrat Abu Ubaidahra is situated in the valley of Baisan in Jordan.

According to some narrations, Hazrat Abu Ubaidah bin Jarahra was travelling from Jabiyah towards Jerusalem to offer his prayer when he passed away during the journey. And according to another narration, he passed away in Fahl, which is in Syria and his grave is in an area near Baisan.

During his final days, Hazrat Abu Ubaidahra appointed Hazrat Muazra bin Jabal as his representative. When Hazrat Abu Ubaidahra passed away, Hazrat Muazra bin Jabal said:

“O People, I have never seen anyone more pure-hearted, free from malice, loving and compassionate individual than the one who has passed away from among us today. Pray that may Allah bestow His mercy upon him.” (Yaqut Ibn Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 2 [Beirut, Lebanon: Dar al-Kutub alIlmiyyah] 31-33) (Siyar A‘lam al-Nubala li Imam al-Dhahabi, Vol. 1, pp. 22-23, Abu Ubaidah bin al-Jarrah, Mu‘assisat alRisalah, Beirut, Lebanon, 1996)

Hazrat Abu Ubaidahra bin Jarrah passed away in 18 AH and he was 58 years of age at the time. (Ibn Abd al-Barr, AlIsti‘ab fi Ma‘rifat al-Ashab, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2010] 343)

Once, Hazrat Umarra sent Hazrat Abu Ubaidahra 4,000 dirhams and 400 dinar and told his emissary to take note of what Hazrat Abu Ubaidahra did with that wealth. And so when this emissary took the wealth and gave it to Hazrat Abu Ubaidahra, he distributed it all amongst the people. The emissary narrated the entire event to Hazrat Umarra and he stated, “We are thankful to Allah for He granted Islam people like Abu Ubaidahra.”

On one occasion, Hazrat Umarra asked his companions to express their desire for something. One of them replied, “I wish this house be filled with gold, so I could spend it in the way of Allah as Sadaqah.” Another one stated, “I wish this house be filled with pearls and rubies, so I could spend it in the way of Allah as Sadaqah.” Hazrat Umarra then asked them to further express what they desired. They submitted, “O Leader of the Faithful, we do not understand as to what it is that we should desire?” Hazrat Umarra stated, “I wish that this house be filled with people like Hazrat Abu Ubaidah bin Jarahra, Hazrat Muaz bin Jabalra, Salimra, freed slave of Abu Huzayfara and Hazrat Huzayfa bin Yamanra.” (Al-Mustadrak ala al-Sahihain, Vol. 3, p. 252, Kitab Marifat al-Sahabah, Dhikr Manaqib Salim Maula Abi Huzayfa, Dar-ul-Kutub Ilmiyyah, Beirut, 2002)

Thus, how fortunate were these people, who attained the pleasure of Allah the Almighty in this world and in the Hereafter. Hazrat Abu Ubaidah’sra account come to an end here.

I will lead some funeral prayers [in absentia]. The first is of a shaheed [martyr] who was martyred only a few days ago; Prof, Dr Naeemuddin Khattak Sahib, son of Fazal Din Khattak Sahib of the Peshawar district. On 5 October, at half past one in the afternoon, opponents [of the Community] fired at him and he was martyred: نوعجر هیلا انا و هلل انا [Surely to Allah we belong and to Him shall we return]

At around half past one, after teaching his lesson at the Superior Science College, where he taught, he left and was on his way home, when two people riding a motorcycle drove by and shot him and he was martyred on the spot: نوعجر هیلا انا و هلل انا [Surely to Allah we belong and to Him shall we return]

He was 56 years old at the time. He was associated with the teaching profession for 25 years. He completed his MPhil from the Quaid-i-Azam University after which he travelled to China on a scholarship and obtained his PhD in micro environmental biology. After this, he served in the Islamiyah College University. He also taught at Peshawar University. He was a member of the panel which interviewed those students who had applied for PhDs. Various academic institutions across Pakistan would invite him to deliver lectures. He was mostly involved in academia.

Ahmadiyyat was established in his family through his paternal grandfather, Ruknuddin Khattak Sahib, who was from the Karak district, as well as his paternal grandmother, Bibi Noor Namah Sahiba, who also accepted Ahmadiyyat. Her father’s name was Sher Zaman, who was a companion of the Promised Messiahas . He was given a kurta [shirt] as a gift by the Promised Messiahas upon returning from Qadian and this tabraruk remains in the family’s possession to this day. [Naeemuddin Khattak Sahib’s] father, Fazal Din Sahib, was a livestock veterinary doctor and retired as a deputy director. He was also a well-known poet. His mother, Mahboobatur Rahman, was the deputy director of the education department and continued to serve at this post till her retirement. This family faced opposition for many years. The shaheed’s father-inlaw, Bashir Ahmad Advocate, who was the President of the Chini Payan Jamaat in Peshawar was kidnapped in 2019 and his whereabouts remains unknown even to this day as he was never located.

The shaheed possessed many great virtues. He would offer services to the Jamaat – though he was a well-learned person, he would always be available to perform security duties. He was particularly known for his hospitality. He was compassionate, helped the poor and had a loving relationship with every member of his family.

His focus was education and would constantly advise Ahmadi children to obtain education. He also ensured that his own children were well educated. His wife, Sadia Bushra Sahiba, says that one week before his martyrdom, the shaheed went to Rabwah and when he visited Bahishti Maqbarah, he expressed his desire of being buried there, but with this, he also stated that perhaps he was not worthy of this desire to be fulfilled. However, Allah the Almighty fulfilled this desire of his in such a way that he was buried in Rabwah.

Naeemuddin Khattak Sahib’s brotherin-law, Dr Munir Ahmad Khan, who currently serves at the Tahir Heart Institute [in Rabwah] says that Naeemuddin Sahib told him that there was a professor who was opposed to the Jamaat and he would show pictures of Naeemuddin Sahib and his children to opponents of the Jamaat and would encourage these opponents to kill them. Banners inciting opposition were also put up outside his home. His brother-in-law says that when Naeemuddin Sahib came to meet him a week before his martyrdom, he invited him to sit and eat with them; however, he said that he would eat from the langar [kitchen of the Promised Messiahas], for the delight and blessings in eating from the langar of the Promised Messiahas could not be found anywhere else. [He said that] he would eat with them another time.

Naeemuddin Khattak Sahib is survived by his wife, Sadia Naeem Sahiba, three daughters and two sons. One of his daughters is married, while the other two are still studying. One of his sons is an engineer and the other is studying in first year [of higher education]. Their names are Kaleemuddin Khattak and Nooruddin Khattak; Nooruddin Khattak is studying in first year and Kaleemuddin is an engineer. One of his relatives, Naveed Ahmad Sahib, who is serving as the Amir Jamaat Peshawar and is his brother-inlaw.

May Allah Almighty grant the deceased His forgiveness and mercy and grant his family the strength to remain patient.

The second funeral is of Usama Sadiq, who was a student of Jamia Ahmadiyya Germany; he was the son of Muhammad Sadiq Sahib. A few days ago he drowned in the Rhine River in Germany and passed away: نوعجر هیلا انا و هلل انا [Surely to Allah we belong and to Him shall we return]

He was 20 years of age at the time of his demise. His family was from Chak Sikandar Gujrat, Pakistan. He was the youngest amongst his siblings; he is survived by five sisters and one brother along with his parents.

From his father’s side, Ahmadiyyat was introduced in the family during the time of Hazrat Musleh-e-Maudra when his grandfather and his two brothers accepted Ahmadiyyat. Later, the two brothers left Ahmadiyyat; however, his grandfather remained steadfast in Ahmadiyyat.

From his mother’s side, Ahmadiyyat was introduced through his great

grandfather, Hazrat Shah Muhammad Sahibra and his father Hazrat Langar Muhammad Sahibra, who were companions of the Promised Messiahas . They pledged allegiance at the hands of the Promised Messiahas in 1903 in Jehlum.

In 1989, conditions for the Jamaat in Chak Sikandar became very dire and there were many riots against Ahmadis. The deceased’s parents were also made to face a great deal of opposition. His mother was also attacked and his father was tried with a false lawsuit which continued for seven years. Later, they moved to Germany; [Usama Sadiq] had obtained his primary education in Pakistan and then after coming to Germany he entered Jamia and he had just completed his third year. However it was ordained by the decree of Allah the Almighty that he be called back to Him.

His father says that no matter how much he compliments him, it will not be enough, for he achieved a great deal in the span of a short life. Along with being a student, he was a model child; much of his time was devoted to his studies.

“Due to the coronavirus, he spent the last six months at home. Along with offering Salat in congregation, he also kept all the fasts in Ramadan and would lead the congregational Tarawih prayers as well. After the holidays, he was preparing to return to Jamia; however, he passed away.”

His mother says, “He possessed innumerable virtues. He was extremely responsible in his work and aimed to finish it quickly. He was of simple nature; he was quiet and spoke only when necessary. He was very obedient to his parents and was resolute in whatever he intended to do. He was very disciplined and farsighted. He tried to become proficient in various languages and was thus particularly focusing on Arabic, Persian, English and German.”

The National Secretary for Tabligh in Germany, Farid Sahib, writes, “Usama possessed many virtues, one of which was his passion for participating in Tabligh activities [propagating the message of Islam].

“Two days before his demise, he had finished travelling to East Germany for three consecutive days for flyer distribution. Whenever he was asked to distribute flyers, he never refused and would participate enthusiastically.”

Suhaib Nasir Sahib, a missionary who graduated from Jamia Germany, says that although Usama Sadiq was four

years junior to him, he was an example for him in worship. “Usama Sadiq would often sit in the first row of the mosque and would often arrive in the mosque before the start of prayer and offer nawafil [voluntary prayers]. Then, even after the prayer, he would occupy himself in the remembrance of Allah. He was one of those students who would be the first to enter the mosque and the last to leave. Similarly, he would sit in the front row for Friday prayers as well. He was very serious about his studies in Jamia.”

May Allah Almighty grant the deceased His forgiveness and mercy and elevate his station. May He grant his parents and siblings the strength to remain patient.

The next funeral is that of Salim Ahmad Malik Sahib. He was associated with the teaching profession and taught in various educational institutions and official departments. And after his retirement, he served as a teacher in Jamia Ahmadiyya [UK].

He passed away at the age of 87 on 24 September: نوعجر هیلا انا و هلل انا [Surely to Allah we belong and to Him shall we return]

His grandfather, Hazrat Malik Nooruddin Sahibra, and his father, Hazrat Malik Aziz Ahmad Sahibra, were both companions of the Promised Messiahas .

Salim Sahib’s mother narrated an incident of his father, that once, many family members on the paternal side of Malik Sahib had passed away due to a certain illness, and so his mother (i.e. the grandmother of Saleem Malik Sahib) informed Hazrat Maulvi Hakim Nuruddin Sahibra about the state of her child. Hazrat Maulvi Hakim Nuruddin Sahibra immediately went to their home to see him and said that the likelihood of the child’s survival was very low and only prayers could now save him. Thereafter, Hazrat Khalifatul Masih Ira went to the Promised Messiahas and made a request for prayers. It was at the stairs of Masjid Aqsa that he met the Promised Messiahas and made the request. Thereupon, the Promised Messiahas said, “Let us go now and see the child.” Hence, the Promised Messiahas went to his house and after entering, he placed his hand on the child’s forehead, saying, “Insha-Allah, this child will be fine.” Thus, it was the miracle of the prayers of the Promised Messiahas that the child recovered, and he i.e. the father of the deceased, lived to the age of seventy.

Salim Malik Sahib gained his primary education in Qadian and after the partition, he moved to Sialkot where he studied in college. Thereafter he moved to Karachi where he pursued his studies in the field of science. He moved to the UK in 1960 and was a professor of geological chemistry for many years at Reading University.

He had the honour of serving in various departments from the very early days of the Jamaat in the UK. He was appointed as the national talim and tarbiyat secretary; he served many years as the Umur-e-Kharijah secretary and he also rendered great services in the department of the Jamaat for international relations. He twice had the opportunity of going to Pakistan and preparing the report along with the Human Rights Committee that investigated the state of affairs of Ahmadis. Every year, a large-scale expo is organised in different countries. Salim Malik Sahib had the opportunity to set up and organise the stall [in this expo] about the Jamaat in the UK and Spain in 1992.

When Hazrat Khalifatul Masih IVrh formed a committee in 1997 with regard to establishing Jamia Ahmadiyya [in UK], he also included Salim Malik Sahib in it. Likewise, he was also part of various committees prior to the commencement of Jamia Ahmadiyya UK.

When Jamia Ahmadiyya UK was established, he was appointed as the chief administrator and he served in this capacity until 13 November 2005. He had the opportunity to teach English and history to the Jamia Ahmadiyya students, which he continued up until his demise.

When Islamabad was purchased, upon the instruction of Hazrat Khalifatul Masih IVrh, Salim Malik Sahib had the opportunity of setting up a library there. He was very devout to his faith, regular in offering prayers and in fasting, extremely loving to others, eloquent in speech, a caller unto God, hospitable and a pious man who was an ardent lover of Khilafat, with a real bond of loyalty and sincerity.

He is survived by his wife, three daughters and many grandchildren. His nephew, Mian Abdul Wahhab Sahib, says that Salim Sahib told him that when he moved to London in 1960, his father Malik Aziz Ahmad Sahib, who was unwell, gave some advice to his son. Firstly, to never lose his connection with the Jamaat. Just because he was going to the UK, it did not mean that he should immerse himself in all its attractions. Secondly, to always pay chanda [monetary contribution] on time and at the full rate, for this is also necessary in purifying the soul. Thirdly, if anyone asked him for help, he should never refuse, no matter how much difficulty it left him in.

Salim Sahib said that he always acted upon this advice of his parents. His nephew further writes that although the deceased did not mention this himself, but he later found out that once, one of his friends was in need of a large sum of money, so Salim Sahib sold his house to fulfil the person’s needs. Later, God Almighty then blessed him with an even bigger house.

Academically, he was a very knowledgeable person. When I met him at the beginning when I was not yet acquainted with him, I thought he was perhaps an ordinary Ahmadi who taught English as his English language was good. But later I realised that he greatly excelled in his sincerity and devotion, that he was prepared to serve the Jamaat at all times and that he had an extraordinary

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bond of love with Khilafat. In terms of his knowledge, he was a walking encyclopaedia. He had a grasp on every subject, history in particular. Similarly, he had a keen interest in both English and Urdu literature, but he would never boast about his knowledge. He would always encourage others to increase their religious, worldly, political and secular knowledge. He also had many connections within the Pakistani community, which he always put to use for the benefit of the Jamaat.

When Salim Malik Sahib was serving as the external affairs secretary [of the UK Jamaat] he maintained a strong relationship with Lord Avebury and it was through him that a rapport with the Jamaat was established. Furthermore, Salim Malik Sahib played a key role in my first visit to the Houses of Parliament.

Marwan Sarwan Gill, the missionary in Argentina says:

“Salim Sahib was well-respected among all Jamia students, including myself, owing to his academic character. It was only after graduating that a personal relationship was established. When I was appointed in Argentina, he was extremely pleased and would tell me, ‘You are a pioneer missionary, so you have a lot of work to do. You have to illuminate the Jamaat’s name, preach in an excellent manner, but most importantly, learn the local language. You should learn it to the level where your articles are published in newspapers.’” He had a very keen interest in this on an academic level.

Likewise, Jamia students and missionaries, including Marwan Sahib, have written that he would often invite his students to his home and then take them to his personal library. He would then say, “As a gift for coming to my house, you can take any book you please. That is my gift to you.” He would always say that Jamia Ahmadiyya was no ordinary institute and the Khalifatul Masih has many expectations from it. Therefore, the Waqifeen-e-Zindagi [life devotees] who have an association with this institute ought to attain an extraordinary level of knowledge.

Marwan Sahib also writes, “Before I left for Argentina, Salim Sahib gave me advice that I should master the language to the extent that my articles in Spanish get published [in newspapers]. He also told me to continue writing letters to him and if I ever became lazy in doing so, he would contact me himself.”

May Allah grant the deceased forgiveness and mercy and enable those he leaves behind – his children and his progeny – to maintain the same bond of dedication and sincerity with Khilafat and the Jamaat.

After the prayer, I shall lead their funeral prayers in absentia.

(Original Urdu transcript published in Al Fazl International, 22 October to 3 November, pp. 5-9. Translated by The Review of Religions.)