Al Hakam - 9 December 2022

Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7396

“Beloved Huzoor, how can we attain your love?”: Khuddam and atfal from Italy meet Hazrat Khalifatul Masih V

On Sunday, 4 December 2022, 64 khuddam and atfal from Italy had the blessed opportunity to meet Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa in a virtual mulaqat. At the outset of the mulaqat, Huzooraa addressed Syed Aqeel Shah Sahib, Sadr Majlis Khuddam-ul-Ahmadiyya Italy and asked him where they were sitting. Sadr Sahib replied that they were seated in the Jamaat’s salat centre, located in San Pietro in Casale, Bologna.

When Hazrat Amirul Momineenaa visited Italy in 2010, he delivered a Friday Sermon from this centre, named Baitul Tauheed, on 16 April 2010. This was the first time that the Friday Sermon was broadcast live from Italy.

The mulaqat commenced with a recitation from the Holy Quran by Omer Amri Sahib, who recited Surah alMu’minun, chapter 23, verses 1-12. This was followed by its Italian translation, presented by Yamman Bin Shahid Sahib and its Urdu translation, presented by Timur Ahmad Sahib.

Huzooraa then turned to Sadr Sahib once again and asked whether he was a murabbi, who had graduated from Jamia Ahmadiyya Germany and briefly asked about his family background. Huzooraa then asked him what the programme was. Sadr Sahib requested Huzoor’saa permission for khuddam and atfal to ask some questions.

The first question was asked by a tifl named Sameer Ahmad, who asked when Huzooraa was going to visit Italy.

Hazrat Khalifatul Masih Vaa smiled and said, “Let’s see. Whenever Allah the Exalted takes me there!”

The next question came from Timsil Ahmad, who wanted to know whether one could physically see angels.

Hazrat Amirul Momineenaa replied, “Angels do not possess physical bodies. Whenever Allah the Exalted puts any good thoughts and intentions in your mind, he

does so through angels. Whenever you perform a good deed, you are prompted to do so by angels. Thus, angels cannot be observed [physically] like that. Of course, angels appear to prophets with revelation, as Hazrat Jibrailas descended upon the Holy Prophetsa as has been mentioned in the Holy Quran and upon other prophets. He would bring revelation and it is a different phenomenon that occurs with prophets.

“As for other people, when someone appears to you in your dream and tells you something good, then that would be an angel. Or if pious thoughts come to your mind, then it means that Allah the Exalted has commanded you to do that through His angels.”

Another question was asked by Basit Ahmad who was keen to know whether we would be able to hear Allah’s voice in the Hereafter like we hear people in this world.

Huzooraa responded, “Yes, I hope so. If we are doing good deeds, then we can hear Allah’s voice.”

While explaining the nature of that communication, Huzooraa further added, “It is all a metaphor. It is not necessary that you must hear Allah’s voice like you are

hearing [people’s voices] here, but there is a different type of atmosphere there. Allah knows better, how He will convey His message to us, and how He will talk to us in the Hereafter. Allah knows best. We don’t know.”

The next question was asked by Naveedur-Rehman, who asked why we worshipped Allah and why He had created the world.

Huzooraa answered by saying, “Allah the Exalted is the Master of the heavens and the earth. He does whatever He desires.

“You feel free to take a sheet of paper, draw on it, make a boat or something else out of it or make a sketch of something on it. So, you do as you wish according to your faculties.

“Allah is All-Powerful. He created the heavens and the earth in order to manifest His powers to the world. He then created the best of creations, namely humankind. He created you, so that you do good, pious deeds, put your intellect to use as well and then inform the world how Mighty Allah is. Although we humans are small creatures, he has given us so much intellect that we are able to perform huge tasks. We are able

Hadith-e-Rasul

– Sayings of the Holy Prophet Muhammadsa

Blessings of azan, the call to prayer

Hazrat Abu Hurairahra narrates that the Allah’s Messengersa said:

“When the muezzin calls to prayer, Satan runs back vehemently.”

(Sahih Muslim, Kitab as-Salat, Hadith 389b)

The greatness of travelling for the sake of God Almighty

As the Promised Messiahas began to write the book Masih Hindustan Mein (Jesus in India), in order to address the various demands of this book in terms of content, he deemed it appropriate to dispatch a few individuals from his community on a research expedition to Nasibain, whose task was to visit the relevant regions and look into the relics that are reported to exist there. He said the following in this context: “It is not an easy task to journey to faroff countries and foreign lands. Although it is true that travel has become more convenient in this day and age, who can know for certain whether they will return from the journey alive? It is not easy to leave behind small children, wives, other relatives and dear ones. These people are open-heartedly leaving behind their businesses and affairs unattended and in a state of danger to undertake this journey, which I believe is worthy of immense spiritual reward. Firstly, they will be worthy of a reward from God because they are setting out on this journey purely to manifest the greatness and Unity of God Almighty; secondly, they will receive a reward on account of the hardships and difficulties that they will have to bear during the course of this trip. Allah the Exalted does not waste a good deed performed by anyone:

Hazrat Mirza Ghulam Ahmadas, In His Own Words

The disturbing reality of food waste and how Islamic teachings can help

Then whoso does an atom’s weight of good will see it. [Surah az-Zilzal, Ch.99: V.8]

Now when he does not allow for even an ounce of goodness performed by anyone to go in vain, can the spiritual reward of such an important journey, which almost resembles a migration, go without recompense from God? Of course not. Devotion and loyalty, however, are necessary. One must shun ostentation and the desire for fame and self-renown. I believe << Continued from previous page

to make so many scientific discoveries; we [humans] have invented the computer, we have found cures for so many diseases and Allah has given us superiority over other creations. Thus, Allah made all these things. He then created mankind and told them that He had granted them all these great faculties. [He said,] ‘I gave you the intellect to do great things, you are able to distinguish between right and wrong. Hence, it is also your duty to be grateful to Me. And the best way to be grateful is that you worship Me.’

“For that, He has also taught Muslims the method of worshipping. Whenever a prophet came, he taught his people the ways of worshipping [taught to him]. Hence, there were various ways, but the Holy Prophetsa was taught the best way, which is salat

“Thus, since Allah the Exalted has given us so many things, He has granted us so many blessings, has shown us so many favours and so much mercy, it is our duty to be grateful to Him. Is it not? Thus, the greatest demand of that gratefulness is that we should observe salat. That is why we observe salat. Then, Allah the Exalted has also said, ‘If you are grateful and observe salat, then if you ask me for more, I will grant you more. I am Rahman [the Gracious] as well as Rahim [the Merciful]. Firstly, I granted things to you without your asking. Out of my grace, I granted you so much for your benefit. And there are many other favours, that I increase when you observe salat and show gratitude. Then, I grant those favours to you.’ That is why we observe salat.”

Yammam Bin Shahid Sahib was next to ask a question. He said, when Ahmadis were granted their residency papers in Italy or completed their studies, they moved to other countries. He asked how one could encourage them to stay in Italy.

Huzooraa said, “We cannot force anyone. We can only admonish and advise. You should tell them, ‘Compared to other European countries, there may be fewer [economic] benefits for you in Italy. However, you emigrated from Pakistan and came here, because you were suffering some hardships due to your being an Ahmadi. Your economic condition was not such that you were living a lavish lifestyle. Thus, you left that country and came here so that you may be granted religious freedom. So, there is freedom of religion in Italy too. Moreover, the Jamaat’s interests demand that you stay in this country so that the Jamaat may flourish here. You should do tabligh here and convert as many Italians as possible to Islam Ahmadiyyat. When Jamaat’s numbers increase and our good examples become established, then people will be drawn towards us. [You should do this,] instead

that one cannot bear the trials and tribulations of land and sea, and take upon themselves a kind of death, unless they are filled with sincerity. A large number of brothers will continue to pray for these men and I shall also continue to offer prayers for them that may Allah the Exalted make them successful in this mission and return them to us safe and sound.

The truth is that even the angels will pray for them and shall accompany them on the way.”

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Volume II, pp. 54-55)

of emigrating to other countries, in order to reap worldly benefits.’

“This happens in Spain too, not only in Italy. Spain is also a relatively poor country among the European countries. After they have received their residency papers, people also try to emigrate from Spain after some time. I say these things to them as well.

“Otherwise, you should say to them, ‘Fine, if you wish to leave. However, since you came here for the sake of Jamaat, you should promise to attain five bai‘ats and then you can move to another European country.’

“This way, at least the Jamaat will grow and there will be at least some contribution from them too. Thus, we can only admonish and advise people. We cannot force them.”

Next, Umar Mahmud Sahib said, we invoked durood and salaam upon the Holy Prophetsa, but how could we pray for the Promised Messiahas and his Khulafa?

Huzooraa said when Muslims invoked durood and salaam, they also invoked it upon the Companions and other Muslims. We Ahmadis also write the following on top of our letters: ﻢﻳﺮ��ا ��ﻮﺳر ﻰﻠ� ��ﺼﻧو هﺪﻤ��

[We praise Him and invoke His blessings upon His Noble Messengersa and upon His servant the Promised Messiahas.]

“This way, we also include the Promised Messiahas,” Huzooraa said.

Huzooraa added, “When you recite durood, you say: ﺪﻤ�� لآ ﻰﻠ�و ﺪﻤ�� ﻰﻠ� ﻞﺻ ﻢ���ا

[O Allah, bless Muhammad and the progeny (aal) of Muhammad.]

“Who is among the aal of Muhammadsa? In this age, it is the Promised Messiahas who is the foremost among the Aal-eMuhammadsa. It is mentioned in a hadith that the Holy Prophetsa put his hand on the shoulder of Hazrat Salman Farisira and said that he was among his aal.”

Elaborating the hadith, Huzooraa said that the Promised Messiahas was also prophesied to be from the people of Hazrat Salmanra, i.e. of Persian descent.

Huzooraa said, “Hence, he is most deserving of being among the aal of the Holy Prophetsa. Thus, when we recite durood, we should imagine that it includes the Holy Prophetsa himself and also all of his ummah Then, when you go down according to the ranks, you should also include the Promised Messiahas and his Khulafa, the awliya’, the pious people and then the entire ummah Hence, all Muslims have been included in durood

“If we recite durood sincerely, carefully and while giving it sufficient attention, and

beg Allah the Exalted to accept our prayer, then even all Muslims can be reformed, given that every Muslim recites durood in this manner.”

The next question came from Tawhid Adebayo Sahib. He said believers were promised in the Holy Quran that they would be united with their partners in Paradise. He asked if that was about the partners of this world or different types of partners.

Huzooraa said, “Allah says, ‘mates’ [azwaj]. They can be both men or women.

“Allah knows best, how he will make the partners in jannah but apparently, it is also possible and quite a number of scholars have interpreted it in this way as well, that if a person is doing good deeds, following all the commandments of Allah, worshipping Allah as prescribed, and he pleases Allah and has good morals, then he will be sent to heaven. So, the person – whether it is a man or a woman – should also try to ensure that their spouse also does good deeds, so that when they die, they both go to heaven in the Hereafter, after their demise.

“If the husband is not doing good deeds and the wife is doing righteous deeds, then obviously she may go to hell. And if the wife is doing good deeds but the husband is not, it will be the other way around. [...] If both of them are doing good deeds, they will be together in heaven.

“If they are not doing good deeds, then they will not be in heaven together. Then, Allah will make some other partners [for them], because He is the only one [without partners]. He has made partners for everything else. So, even in heaven, you will see that he has made your partners.

So, if both, husband and wife love each other here in this world, then the best way to be together in the Hereafter is for both of them to do good deeds, so that they are together there in heaven.”

Omer Amri Sahib was next to ask a question. He asked, why Allah said in Surah al-’A‘raf, Ch. 7, V.55 of the Holy Quran that He created the earth in six days, while in reality it had been created over millions of years.

Huzooraa asked the questioner if he was of Arab origin and if he had read the Holy Quran, to which he answered in the affirmative.

Huzooraa then said, “Have you not read in the Holy Quran that Allah’s one day is 50,000 years? And in another place, Allah says His one day was 1,000 years. It can be even more than that. You cannot limit Allah’s days. Anyway, the first thing is that if you multiply 1,000 by 50,000, then there are 365 days in a year. The result will be [1800 billion] years.”

Huzooraa added, “Allah’s day is not our world’s day; the day starts as the sun rises and sets. When Allah was creating this world, the sun, the moon and all the other planets and stars were also passing through the same process. We cannot say that He made the sun before He created the world. He created the heavens and the earth. That is what He says. So, we cannot simply say that, ‘it says six days.’ That is one thing. Secondly, here, six days means a period of time. In some of our commentaries, it is written that Allah’s day is a period of time. It can be of 50,000 years. It can be of 1,000 years. It can be of 1,700 million years. So, if you combine all these verses together, then you will be able to understand what it means.

“The first thing you must know is that

Allah’s day is not like an ordinary day. Secondly, here days mean the time period, not the day, which starts with the rising of the sun and [finishes] with the setting of the sun. No! This is not [the description of Allah’s] day. [His day] is not our world’s day. [...]

Huzooraa then said, although he did not have much time, he would find and read out something from the commentary of the Holy Quran. Huzooraa then took a copy of the Holy Quran’s short commentary from in front of him and said, “Even in our commentary, it is written that,

مايا ةتس ىف means ‘in six periods’. And it is also written here that, ‘Ayyam is the plural of Yaum which denotes time absolutely; or it may signify an indefinite period, or a stage in the development of a thing. It is not possible to surmise and define the length of this period. It may be ‘a thousand years’ [...]’

“This is what I have already explained. I don’t have the references to the verses here before me where Allah has given the time period of Allah’s day as 50,000 years and the other day as 1,000 years. You can find it in the Holy Quran. If you consult the Holy Quran, you consult the index of it and from the index, you would know. Or you can ask your murabbi sahib. He would find out the verses.”

The following question was asked by Imran Zafar Sahib. He said, the situation of the world was worsening. Moreover, the inflation or the cost of living crisis was leading to quarrels in homes. How should an Ahmadi react to such circumstances?

Huzooraa responded, “You are merely talking about conflicts at homes, but there are global conflicts going on.”

Huzooraa added, “Allah the Exalted has told us to inculcate contentment [qana‘at.] Circumstances can change and incomes can vary too. Wives and husbands should understand that they have to adjust themselves according to the circumstances. If the circumstances are good today, they could take a turn for the worse tomorrow. If they are bad today, they could become better tomorrow. Hence, if one inculcates qana‘at, shows gratitude to Allah the Exalted and learns the habit of living within the means, then there would neither be quarrels nor conflicts.

“Moreover, if you continue to show gratitude to Allah the Exalted in all circumstances, then Allah will also continue to bless you with His favours.

“If worldliness has increased, then one will have to change their preferences. Nations that are patient and persevering continue to show patience and do not quarrel [under difficult circumstances.]

“During the time, when I lived in Ghana, the economic circumstances there were very bad. Sometimes, one would not even get bread. One had to stand in the queue to get bread. Then, a van used to come to distribute the bread. Toward the evening, after having queued all day, half the people received bread and the other half did not. However, none of them quarrelled over it. They used to go home quietly and eat whatever they had; some would eat corn and others would eat something else, such as peanuts, yam, cassava or whatever things were available there. This way, one used to eat the fill or even if the belly did not fill, one dealt with the situation by just drinking some water.

So, this is qana‘at. Then, gradually, Allah the Exalted showers his mercy. Now, by the grace of Allah, the circumstances there have improved.

“Thus, an Ahmadi Muslim should always remember that Allah the Exalted showed his mercy to us and we lived in good conditions; we used to get whatever we required as things were cheaper. Now, if there is inflation in our country, we should decrease the number of unnecessary things for the sake of more important things, instead of quarrelling. What is the benefit of quarrelling? Husband and wife would quarrel, the children would watch that drama as to how their parents fight, then what would happen is that after some time, the mother would say, I cannot live with you, I am seeking khul‘. The father would say, if you cannot live, then go on, take talaq from me. I divorce you. What would be the benefit of this? Houses would be destroyed, and it would affect the children negatively. Hence, one should show patience and courage, abandon unreasonable needs and live within their means.

“Still, there is much mercy from Allah the Exalted, and you are able to eat despite the inflation. In Pakistan and many African countries, there are people who receive a meal once a night. They take a couple of morsels in the morning with some water and go out, and then eat a meal at night. Then, eat the leftover bread from the night before in the morning again if any is available. You should be thankful that you still have food and inculcate qana‘at.”

Next, Shehroz Ahamd asked whether children who could not be enrolled in the Waqf-e-Nau scheme before their birth, could join the scheme at a later stage in their lives.

Huzooraa said, “They can dedicate their lives later on. Who has stopped them from doing waqf? Even when the Waqf-e-Nau scheme did not exist, people used to dedicate their lives. When I was born, I was not part of the Waqf-e-Nau scheme. I dedicated my life later on. Some parents, whose children were not part of the Waqf-e-Nau scheme, offer their children as part of Waqf-e-Awlad, stating that they were dedicating the lives of their children now. The parents should do their tarbiyat, in such a way that those children themselves dedicate their lives later, when they grow older.

“If you wish to dedicate your lives, then you should have good conduct, perform pious deeds, forge a relationship with Allah the Exalted, do well in your studies, and once you achieve something after your studies, then you can do waqf. Or after completing secondary school, if you wish to study at Jamia Ahmadiyya, then you should apply to Jamia. Those, who are not waqifeen-e-nau can also get admission into Jamia.”

The next question was by Athar Ahmad, who asked what one should do if one had a bad teacher at school or if other students bullied one. How could one save oneself from their evil?

Huzooraa said, “Why should you get a bad teacher? Some could be racist; they would taunt you about your Asian heritage and say, ‘You are coloured. Why have you come to us, white people?’ If a teacher says something like this once or twice, you may ignore it. However, if he persists in doing this, then you should inform your head teacher at the school. You may ignore it once or twice, but if the other students do

this persistently, and there is a danger of escalation, then you should inform your head teacher.”

Haseeb-ur-Rehman Sahib asked whether he could send letters to Huzooraa requesting prayers via email.

Huzooraa replied, “You should either post your letters or fax them. Nowadays, people do not use fax machines, except for Jamaate-Ahmadiyya. They put more emphasis on email. Don’t make it too easy for yourself. If you want to write a letter to request prayers, then put some effort into it.”

Timur Ahmad Sahib asked which supplication Huzooraa made most abundantly.

Huzooraa said, “All the prayers; prayers for the progress of the Jamaat, should be offered abundantly. One should recite durood, supplicate to Allah and engage in zikr-e-ilahi. I am reminded of different prayers on different occasions and days. One then keeps reciting those prayers. Sometimes, Allah the Exalted moves one in a certain direction or some prayers just come naturally on one’s tongue.

“Anyway, most importantly, one should pray for the progress of the Jamaat in this manner. The principle is that one should first pray for oneself, that Allah the Exalted grants one strong faith and the opportunity to do justice to His worship and He enables one to remain attached to the Jamaat and to do justice to the bai‘at, and have a loyal relationship with Khilafat. Then one should pray for one’s family and one’s children, that Allah may enable them to remain attached to the Faith too and that they always continue to serve the Faith and have a loyal relationship with Allah the Exalted and that they have a connection with the Jamaat. Then, you can pray for your economic situation as well. Then, also pray for the betterment of the world. So, there are many such prayers. If you start praying in your sujood like this, then your prayers will also become longer. You will enjoy your prayers. Those, who are students, should pray regarding their studies.”

Mansur Nayyar, a tifl, then asked why we offered the five daily prayers.

Huzooraa said, “As I said previously, we should be grateful for the blessings that Allah the Exalted has bestowed upon us, out of his sheer grace. He is our Rabb-ulAlamin [Lord of all the worlds]. He created many things for us even before our birth.

So, in order to show gratitude to Him, we should offer salat.

“Allah the Exalted has informed us of the five times for prayers. This is the Fajr prayer: [It means] when you wake up, you should offer gratitude to Allah the Exalted and offer salat and worship Him. Then, at the time of Zuhr, at the declining of the sun, you should offer salat and express your thankfulness to Allah the Exalted for assisting you in having a good start to the day. May the remainder of the day be also good. Then, when the sun declines further, we offer the Asr salat. We say, ‘O Allah, You helped us go through the Asr time in an excellent manner, we are grateful to You and may the remainder of the day be also good.’ Then, we offer the Maghrib prayer. In that, you say, ‘O Allah, the sun has now set, but may the sun of Your grace never set on us. You may continue to show mercy to us.’ Then comes the time of the Isha prayer. At that time, you should show gratitude to Allah by saying that, although now darkness had spread everywhere, may darkness never overcome us. May this night be an excellent night for us and Allah may keep us under His protection and help us go through the night nicely, so that we may show gratitude to Him again at the Fajr time.

“Thus, it should suffice for you at this age that you observe the five daily prayers, according to these timings.”

Jazib Mahmud, another tifl, asked, “Beloved Huzoor, how can we attain your love?”

Huzooraa said, “If you attain the love of Allah, you will attain the ultimate love. In order to attain Allah’s love, it is important that you observe salat as stipulated by Him. Thus, offer the five daily prayers, pray to Allah, that you may attain His love, and He may grant you the love of the Holy Prophetsa, then of the Promised Messiahas and then of Khilafat. Then, if you pray to Allah, He will grant you.”

Jalees Ahmad asked how we could become like Syed Talay Ahmad Shaheed.

Huzooraa said, “Do good, pious deeds, serve the Jamaat, follow the commandments of Allah the Exalted and offer the salat on time.”

Huzooraa then asked Jalees, how old he was, to which the tifl replied, “10”.

Upon this, Huzooraa said, “Now, prayers have become obligatory upon you. You should offer prayers on time, do good

deeds, recite the Holy Quran, try to learn its translation, listen to and obey your parents, talk about good things, behave well toward your friends, be good in your studies, have a relationship with Khilafat and with the Community. As a result, you would become good.”

Hazeem Ahmad asked if the children, who were part of the Waqf-e-Nau scheme, only became murabbis or if they could help the Jamaat in some other way.

Huzooraa asked how old he was and whether he listened to Huzoor’s sermons. Huzooraa added, Hazrat Khalifatul Masih IVrh and now Huzooraa had been delivering sermons for many years, about what careers waqifeen-e-nau should pursue.

Huzooraa then said, “You can become a murabbi, a doctor, a teacher or a lawyer. You should pursue whatever career you wish, then Jamaat will use your services whenever it so desires. However, it would be good if those who know Italian, became murabbis, so that we may send more people to Italy to do tabligh.”

Huzooraa then asked the tifl, what he himself wanted to become, to which he said, “a murabbi”. Huzooraa said, “Well, then, there is no need to ask a question, you will pursue whatever you desire.”

The final question was asked by Hareem Ahmad, a tifl, who wanted to know whether “the young children, who went to Jamia, memorised the entire Holy Quran or just certain portions of it.”

Huzooraa said, “Do small children go to Jamia? Small children do not go to Jamia. They come to Jamia after having completed their secondary school education. They go when they are older. At that age, they should know some Surahs.

“Those children who memorise the Holy Quran, do so between the ages of 10-12.

Huzooraa then explained that Madrasatul-Hifz of the Jamaat was established in various countries of the world, including the UK, where children came at a young age and memorised the Holy Quran within a few years.

In the end, Huzooraa briefly spoke to Sadr Sahib Majlis Khuddam-ul-Ahmadiyya Italy, who thanked Huzooraa for sparing some of his most precious time. Hazrat Amirul Momineenaa then conveyed his salaam and the meeting came to a successful end.

(Report prepared by Al Hakam)

This Week in History

A selection from the first 15 blessed years of Khilafat-e-Khamisa

the recent tour of India and said it was a successful tour with regards to tabligh and tarbiyat.

12 December 2014: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa spoke about the truthfulness of the Promised Messiahas. He said that Allah the Almighty was continuing to manifest His Signs in favour of the Promised Messiahas. He said that a maternal grandson of Captain Douglas had sent a message, stating that he wished to be an Ahmadi. Moreover, the great-grandson of Dr Martyn Clark had also expressed that his great-grandfather was in the wrong and the Promised Messiahas was truthful.

9 December

9 December 2005: During his Friday Sermon on this day, delivered from the Darus Salaam Mosque, in Rosehill, Mauritius, Hazrat Khalifatul Masih Vaa mentioned the exemplary sacrifices of the early missionaries of Mauritius. This was Huzoor’saa firstever tour of Mauritius.

9 December 2011: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Geert Wilders, a Dutch politician, who, after reading a Jamaat press release wherein his name was mentioned, had written to the Dutch government. The Dutch Jamaat had written to Huzooraa about this and Huzooraa had advised them not to be anxious and fully explain our stance to the government. In the end, the Dutch government had concluded that they saw nothing in the press release that provoked violence and also saw no reason to take any action against the Ahmadiyya Community. Huzooraa said the answers of the Dutch interior ministry were based on justice and fairness.

During the Sermon, Huzooraa also mentioned Maryam Khatun Sahiba of District Layyah, Pakistan, who had been martyred on 5 December. She was 25 and a mother of three.

9 December 2016: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned that the CTD (Counter Terrorism Department) in Pakistan had raided the offices of Tahrik-eJadid and Zia-ul-Islam Press in Rabwah, and arrested missionaries and volunteers who were working there.

Huzooraa also said that Ahmadis were being persecuted by the government of Algeria as well.

10-12 December

10 December 2010: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Mahdi Tapaani Sahib of Zimbabwe, who had passed away on 15 November. He had accepted Ahmadiyyat in 1990 and had the opportunity to serve as Secretary Tabligh of Jamaat Zimbabwe.

Huzooraa also mentioned Dr Alhaj Babucarr Gaye Sahib of

the Gambia, who had served as the Minister of Health in the Gambia. He was born in 1940. He had the opportunity to serve in a hospital under the Nusrat Jehan Scheme from 1999 to 2004, though he was not Ahmadi at the time. He accepted Ahmadiyyat in 2004. He was appointed as the Minister of Health in 2009 by the government. Upon his death, a special session was held in the parliament, where the members commended his honesty, loyalty and sincerity toward the country. Amir Sahib Jamaat Gambia was also invited to address the session.

11 December 2015: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Inayatullah Ahmadi Sahib, a missionary, who had passed away on 9 December. He had the opportunity to serve in the project of translating the Holy Quran into the Swahili language.

12 December 2008: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned his impressions about

13-15 December

13 December 2014: Hazrat Khalifatul Masih Vaa addressed the convocation of Jamia Ahmadyya UK, in Haslemere, UK.

14 December 2007: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Humayon Waqar Sahib of Sheikhupura, Pakistan, who had been martyred on 7 December, at the age of 32. He was serving as Nazim Tarbiyat Nau-Mubai’een of MKA Sheikhupura.

14 December 2012: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Maqsud Ahmad Sahib of Quetta, who had been martyred on 7 December. A month prior to that, his elder brother had also been martyred.

15 December 2006: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa instructed Ahmadis to participate in humanitarian works with more zeal, and urged Ahmadi doctors to devote themselves for 3-5 years or for a lifetime, to serve in the Jamaat hospitals in Pakistan and Africa.

Hazrat Khalifatul Masih V’saa address at Jamia Ahmadiyya Convocation, Haslemere, UK

Netflix’s Farha and the importance of Muslim unity Opinion

Ata-ul-Haye Nasir UK

This article contains details some readers may find distressing.

Farha, a film depicting the incidents of the Nakba in 1948 aired on Netflix, is causing an uproar among Israeli officials.

The film, directed by Jordanian filmmaker Darin Sallam, depicts the incidents of the Nakba of 1948:

“The film centres on the experiences of a girl, 14, who is locked in a storage room by her father during the events of the Nakba, the Arabic term for the ethnic cleansing and displacement of about 700,000 Palestinians. When nascent Israeli soldiers come to the village, Farha witnesses the killing of an entire family, including two small children and a baby, through a crack in the pantry door.” (Israel condemns Netflix film showing murder of Palestinian family in 1948 war,  The Guardian, 1 December 2022)

Sallam expressed in many interviews that she made the film because while many films told Palestinian stories, few focused on the root cause of the conflict and occupation. She says that  Farha was the story of a friend of her mother, who met each other as young women in Syria. (Ibid)

The film showed Farha’s father instructing his daughter to hide in a pantry at their home, as he went out to save other people. Farha saw through a crack in the pantry door that an entire family had come to her home since the woman had to give birth to a child. After the child’s birth, armed personnel came to inspect the house and after some interrogation, brutally killed the entire family.

The most disturbing scene came when the newly-born boy was still alive, and the officer-in-charge – while leaving the house – commanded his subordinate to “Kill him and follow us. And don’t waste a bullet on him.” This order shook the young subordinate, however, he had to obey the command. The moment he was about to crush the child with his foot, he stopped, turned back and kicked the ground in anger; he then just covered the child’s face with his handkerchief.

This scene manifests the brutality of the forces, whereas, on the other hand, it also shows there were people among them who did not want to carry out such inhumane treatment to the Palestinians, but they had no other option but to obey the commands of their masters.

The outgoing Finance Minister of Israel, Avigdor Liberman, condemned Netflix over its decision to stream the film and said in a statement, “It’s crazy that Netflix decided to stream a movie whose whole purpose is to create a false pretense and incite against Israeli soldiers”. (Ministers condemn ‘terrible’ Jordanian film about 1948 war slated to hit Netflix, The Times of Israel, 30 November 2022)

Without going into whether the facts presented in the film about the incidents of 1948 are all true or not, the treatment of Palestinians by Israel has become an open secret, especially on social media.

Earlier this year,  Amnesty International released a report, titled  Israel’s Apartheid against Palestinians: Cruel System of Domination and Crime against Humanity. It reported that the massive seizures of Palestinian land and property, unlawful killings, forcible transfer, drastic movement restrictions and the denial of nationality and citizenship to Palestinians were all components of a system that amounted to apartheid under international law:

“This system is maintained by violations which Amnesty International found to constitute apartheid as a crime against humanity, as defined in the Rome Statute and Apartheid Convention.” (Amnesty International’s website, accessed 3 December 2022, “Israel’s apartheid against Palestinians: a cruel system of domination and a crime against humanity”)

Agnès Callamard, Amnesty International’s Secretary General, said:

“Our report reveals the true extent of Israel’s apartheid regime. Whether they live in Gaza, East Jerusalem and the rest of the West Bank, or Israel itself, Palestinians are treated as an inferior racial group and systematically deprived of their rights. We found that Israel’s cruel policies of segregation, dispossession and exclusion across all territories under its control clearly amount to apartheid. The international community has an obligation to act.” (Ibid)

Prior to the publication of the report, Israel called on Amnesty International not to publish it, saying the conclusions of the London-based international human rights group were “false, biased and antisemitic.” (“MFA Press Release: Amnesty UK Expected to Publish a False, Biased, and Antisemitic Report Tomorrow”, 31 January 2022)

The issue of Palestine has gathered significant attention during the ongoing FIFA World Cup as well, where Arab fans have expressed support for Palestine. The Palestinians and other Arab nationals marked their presence by waving flags at various matches and in the streets, showcasing Arab unity and solidarity amid Israel’s ongoing brutal occupation of Palestinian territory. (Palestinian flags fly high at the World Cup in Qatar,  Al Jazeera, 29 November 2022)

Some Palestinians expressed that “the tournament has given them a chance to raise awareness over the Israeli occupation, as well as to highlight Palestinian culture and history.” (Ibid)

During the 48th minute of the TunisiaAustralia game, Tunisian fans held up a huge flag bearing the words: “Free Palestine.” The Moroccan fans did the same the next day during their match against Belgium. (Qatar

World Cup 2022: Palestine 1, Israel 0,  Middle East Eye, 30 November 2022)

Feras Abu Helal writes: “For Palestinians, 48 is a key number in the memory of their national catastrophe. It refers to 1948, the year of the Nakba, when their grandparents were killed and expelled from their homeland to create the state of Israel. Many Arabs use this number to express their love and support for Palestinians.” (Ibid)

Though social media and events like the FIFA World Cup show that everyday Muslim public wants to defend their fellow Muslims and uphold their rights, in reality, Muslim nations themselves are divided. This creates courage for non-Muslim states to suppress Muslims because they know full well that Muslim countries are actually at odds with each other and have no true unity.

This is a point that has been mentioned by Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa on various occasions.

In July 2014, as violence against Palestinians of Gaza escalated, during his Friday Sermon on 25 July 2014, Huzooraa said:

“With great regret, it must be said that today, it is the ill fortune of many Muslim countries that they are no longer united. Members of the public are fighting amongst themselves; citizens are also fighting with governments, whilst governments are in-

flicting cruelty upon their public. Therefore, not only has unity been lost, but great cruelties and injustices are being perpetrated.

“The result of the  lack of unity is that non-Muslim countries now have the confidence to do whatever they please against the Muslims and this is the very reason that Israel is currently engaged in killing scores of innocent Palestinians in the cruellest manner.

“If the Muslims were united and followed the path of God, then the collective strength of the Muslim nations is so great that this cruelty could never have taken place.” (World Muslim Leader prays for innocent Victims of Israel-Palestine Conflict, pressahmadiyya.com)

On the other hand, Western countries should leave the hypocrisy everyone is witnessing and also raise their voices against the oppression of innocent Palestinians, with the same intensity they show when speaking about other humanitarian issues. They cannot pick and choose according to their own likings and interests; humanity must be treated equally, without any discrimination based on race, religion or colour.

The world must recognise that all oppressed people and communities deserve their sympathy, solidarity and compassion, without any discrimination. They must pay attention to the slogan raised by the Ahmadiyya Muslim Community: Love for All, hatred for none.

Answers to Everyday Issues

Part 45

Adoption, milk banks, witr prayer, kitchen utensils of non-Muslims, marriage, working in the banking sector

Guidance regarding basic Islamic issues – which Hazrat Amirul Momineen, Khalifatul Masih Vaa has given on various occasions in his written correspondence and during MTA programmes – is being officially published below for everyone’s benefit.

Adoption in Islam

A lady from the UK wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa to seek guidance regarding the adoption of children and the rights and responsibilities of their relatives. Huzoor-e-Anwaraa, in his letter dated 26 September 2021, provided the following guidance to her:

foster siblings, without knowing exactly who among them was whose foster sibling. The individual asked whether, in view of this predicament, it was permissible to establish milk banks according to Islam.

Huzoor-e-Anwaraa, in his letter dated 12 October 2021, gave the following reply to this question:

“According to Islamic teachings, children who are suckled by the same mother, establish a mutual foster relationship, due to which such boys and girls cannot marry each other when they grow up. Therefore, an organisation or a government that provides the facility of breastmilk somewhere in response to a need, will have to exercise great care; they will have to keep a record of which child received the breastmilk by which woman, which would seem impossible.

“According to Islamic teachings, adoption of children is allowed, but Allah the Exalted has especially commanded in this regard in the Holy Quran that such children should be addressed by and carry the family names of their real parents alone. (Surah al-Ahzab, Ch.33: V.5-6) Therefore, such children should be informed about their adoption and their real parents at a young age. This is the correct Islamic teaching.

“As far as the Islamic legal right of such children on inheritance etc. is concerned, they are entitled to it only through their real parents i.e. the real parents of such children remain their legal heirs and such children remain the legal heirs of their real parents. Adoption does not affect the mutual legal inheritance rights of these children or their real parents. Nevertheless, if the adoptive parents who raise such children want to give something to these children, they can do so in the form of a gift [hibah] during their lifetime or they can bequeath something to them. However, one is only allowed to bequeath up to a maximum of one-third of one’s total assets. (Sahih al-Bukhari, Kitab alwasaya, Bab an yatruka warathatu ’aghniya’a khayrun min ’an yatakaffafu n-nas)”

Human milk banks

Someone from Qadian, India, wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa to seek guidance about milk banks where human milk, donated by mothers, is provided for orphans. He wrote that such an arrangement would lead to the children, who use the facility, becoming

“Therefore, in my view, the establishment of such milk banks is not appropriate as per the Islamic sharia because it can potentially create many types of ambiguities and other issues. Anyway, what is the need for these types of milk banks in this era when scores of different types of formula milk are available on the market? If any institution or government is concerned about the upbringing of orphaned children, they can provide the facility of formula milk for such children.

“Anyway, I am having more research conducted on this issue, but for now, I am of the view that establishing milk banks in this way, as stated in your letter, is not appropriate according to Islamic teachings.”

Later, Huzooraa had research conducted on this issue by Dar-ul-Ifta Rabwah. Then, in his subsequent letter, dated 17 August 2022, Huzooraa gave further guidance to the questioner as follows:

“I have had further research conducted on this issue by Dar-ul-Ifta Rabwah.

“According to the findings of their research, establishing human milk banks and providing milk to children through

them is not appropriate as per Islamic teachings. This is so because Islam has established the sanctity of relationships that have been forged on the basis of nursing to such an extent that it has prohibited the intermarriage of these relationships in the same way that it has prohibited the intermarriage of mahram relationships due to descent.

“On the other hand, one cannot know at all about the milk received from these types of milk banks, as to how many women’s and which women’s milk is in a packet of milk. And even if the details of these women were recorded on these packets, the children who drank such milk would become foster siblings of innumerable other children, and it would be seemingly impossible to keep track of them and take precautions with regard to marriages.

“Therefore, if a child needs breast milk, then for this, the method of the foster mother stipulated by Islam should be adopted. However, if this facility is not available somewhere, then instead of making relationships doubtful by taking the trouble to use milk from milk banks, milk from ordinary cows, buffaloes or formula milk should be used, so that the sanctity of relationships established by Islam can be fully respected.”

Methods of performing the witr prayer

A lady from the UK wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa and asked

why we observed the three rak‘ahs of the witr prayer in two parts, i.e. two rak‘ahs and then one rak‘ah. She also asked whether we were permitted to use kitchen utensils, such as frying pans etc. provided at self-catering holiday apartments.

Huzoor-e-Anwaraa, in his letter dated 12 October 2021, provided the following guidance to her:

“Scholars of Hadith and jurisprudence have described various ways of performing witr and they have also given different arguments in favour of their position. The following two are the more well-known ones: one is to offer two rak‘ahs, finish them with salaam, and then offer the third rak‘ah separately. The second method is to offer the three rak‘ahs together in such a way that after the two rak‘ahs one sits down [qa‘dah] for tashahhud, [then gets up to offer the third rak‘ah] and finally ends the prayer with a salaam

“Hence, responding to a person’s question about how one should perform witr, the Promised Messiahas once said: ‘Either offer two rak‘ahs, say salaam, then offer the third rak‘ah, or offer the three rak‘ahs, while sitting down in the middle for at-tahiyyat, and say salaam once [in the end].’ (Al Hakam, No. 13, Vol. 7, 10 April 1903, p. 14)

“It is mentioned in ahadith that the Holy Prophetsa would usually separate the three rak‘ahs of the witr prayer with a salaam in the middle. Hence, it is narrated by Hazrat Abdullah Bin Umarra:

“‘Allah’s Messengersa used to separate the witr [uneven rak‘ah] from the shaf‘ [two even rak‘ahs] with a salaam, which he would make us hear.’ (Musnad Ahmad Ibn Hanbal, Musnad Abdullah ibn Umar ibn alKhattabra, Hadith 5204)

“Likewise, Hazrat Aishara narrates:

“‘Allah’s Messengersa used to offer salat in the inner chamber, while I used to be in the house. He would separate the witr [uneven rak‘ah] from the shaf‘ [two even rak‘ahs] with a salaam which he would make us hear.’ (Musnad Ahmad Ibn Hanbal, Hadith as-Syedah Aishara, Hadith 23398)

“Someone asked Hazrat Musleh-eMaudra about how the Promised Messiahas used to offer the witr prayer. The person asked, ‘Did the Promised Messiahas use to say salaam after offering two rak‘ahs of witr prayer [and complete the remaining one rak‘ah thereafter] or would he offer all the three rak‘ahs in one go?’

“Hazrat Musleh-e-Maudra replied:

“‘Usually, [he would say salaam] after offering two.’

“Maulvi Syed Sarwar Shah Sahibra added that, as far as he had heard of narrations from the people familiar with the matter, they had also expressed that he used to say salaam after offering two rak‘ahs and offer the remaining one rak‘ah separately. (Al Fazl, Qadian Dar-ul-Aman, No. 97, Vol. 9, 12 June 1922, p. 7)

“Thus, although Islamic jurists have also declared the method of offering the three units of the witr prayer together — with sitting down [qa‘dah] for tashahhud in the middle and saying one salaam in the end — to be correct and masnun, the general practice of our lord and master, the Holy Prophet Muhammadsa and of his ardent devotee, the Promised Messiahas, was that after offering two rak‘ahs of witr, they would say salaam and then offer the third rak‘ah separately.”

Using kitchen utensils of nonMuslims

“As far as the use of utensils in holiday apartments is concerned, these utensils can be used after washing them thoroughly. There is nothing wrong with that.”

“…then marry of women as may be agreeable to you, two, or three, or four… (Surah an-Nisa’, Ch.4: V.4)

Likewise, marrying is the sunnah of the Holy Prophetsa, who said, a true Muslim was one who followed his sunnah. Hence, it is narrated by Hazrat Aishara:

element of interest [riba] involved in every trade. This is why renewed ijtihad is needed in this age.’ (Al-Badr, nos. 41-42, vol. 3, 1-8 November 1904, p. 8)

sharia does not insist on such restrictions; rather, it places emphasis on:

“‘[He indeed (truly) prospers who purifies it. (Surah al-Shams, Ch.91: V.10)]. The Holy Prophetsa would eat items prepared by Armenians and, in any case, one cannot do without it.’ (Al Hakam, no. 19, vol. 8, 10 June 1904, p. 3)

“During the blessed era of the Promised Messiahas, someone who was employed as a deputy tehsildar [tax officer] in the irrigation department, inquired from Huzooras through a letter whether this type of employment was permissible. Huzooras replied:

Obligation to marry

A lady from Kuwait wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa and asked why it was obligatory for Muslims to marry. She asked whether an unmarried person would not go to Heaven despite being very pious.

Huzooraa, in his letter dated 15 October 2021, gave the following reply to this question:

“‘Allah’s Messengersa said, ‘Marriage is part of my sunnah, and whoever does not follow my sunnah has nothing to do with me. Get married, for I will take pride in your great numbers before other nations. Whoever has the means, let him get married, and whoever does not, then he should fast, for it will diminish his desire.’’ (Sunan Ibn Majah, Kitab an-nikah, bab ma ja’a fi fadli n-nikah)

“Thus, if a good match becomes available and the individual is kufw [compatible] with you, then you should definitely get married. However, it should not be the case that you marry any disbeliever or atheist, rather, it is important to keep Islamic teachings and administrative guidelines in mind in such matters too.”

Working in the banking sector

A doctor from Egypt wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa and asked whether [a Muslim] engineer was permitted to work in a bank or in an engineering firm owned by a bank since such employment inadvertently helped the interest and alcohol markets.

Huzoor-e-Anwaraa, in his letter dated 18 October 2021, provided the following guidance on this issue:

“The banking system has become an integral part of almost every worldly business nowadays. And most of the world’s banking systems have some element of interest in them, which then becomes part of those businesses as well. That is why the following statement of the Promised Messiahas, the Hakam ‘Adl of this age, is fundamental to understanding this phenomenon. Huzooras states:

“‘In recent times, most jurisprudential issues in this country have become convoluted. There is one or the other

“Under such circumstances, if a person remains given to a lot of doubt and suspicion, then his life would become unbearable, because some interest money would have been invested somewhere in the companies that do business with the clothes that we wear in our daily lives. Then, with the bread we eat, there will be some involvement of interest money at some stage or another in its business. And if a person wants to abandon all these worldly needs in favour of merely sitting in his house, which is obviously impossible, even then, his house would have been made of bricks, sand and cement and the companies that make these materials also would have dealt with interest or used interest money in their businesses.

“Hence, one should not create unnecessary difficulties for oneself by subjecting such matters to extreme scrutiny and falling into suspicion. It is also mentioned in a hadith as narrated by Hazrat Aishara that:

“‘At present, all such matters in India fall under compulsion [iztirar]. A tehsildar or naib tehsildar does not make, sell or drink liquor. He is only assigned administrative supervision and is duty-bound as a public servant. In view of the rule of the country and the current situation, this matter is permissible on account of iztirar. Of course, one should keep praying to God Almighty to create even better circumstances for him. The government may have jobs that do not involve such things. Moreover, one should keep seeking forgiveness from God Almighty.’ (Badr, No. 39, Vol. 6, 26 September 1907, p. 6)

“Hazrat Musleh-e-Maudra states with regard to bank employment:

“‘In my opinion, a job that involves actively working toward receiving interest money or encouraging [others to do so], is not permissible. However, employment as an accountant or bookkeeper at such a bank is permissible.’ (Al Fazl, Qadian Darul-Aman, No. 95, Vol. 3, 7 March 1916, p. 9)

“Then, on another occasion, he stated:

“‘A job in which one has to encourage others regarding interest, is not permissible. Clerical and account-keeping tasks as part of a job, are permissible.’ (Al Fazl, Qadian Dar-ul-Aman, No. 113, Vol. 3, 13 May 1916, p. 8)

“‘A group of people said to Allah’s Messengersa, ‘Some people bring us meat and we do not know whether they mention Allah’s name or not (while slaughtering the animal).’ He said, ‘Mention Allah’s name (i.e. recite the basmalah) on (the meat) and eat it.’’ (Sahih al-Bukhari, Kitab al-Buyu‘, bab mun lum yara l-wasawisa wa nahwaha min ash-shubuhat)

“Likewise, the Promised Messiahas was asked whether it was permissible to eat food prepared by Hindus. He stated:

“‘The sharia has made it permissible. The

“Thus, one should act with piety when tending to the various matters and worldly affairs, without giving way to suspicion and doubts. And where there is a direct possibility of committing a prohibited act or the prohibition of something is clearly evident, then it should be avoided at all costs. However, one should not become too given to suspicion and doubt and avoid the use of lawful things without a valid reason.”

(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London. Translated by Al Hakam.)

“Marriage is one of Islam’s fundamental commandments for Muslims. Allah the Exalted has commanded in the Holy Quran:

Muslims for Remembrance, Canada

Syed Mukarram Nazeer Canada Correspondent

The eleventh hour of the eleventh day of the eleventh month marks the treaty of Armistice in 1918. The Armistice was officially signed between Allied and German forces at Compiègne, France, for the cessation of hostilities on the Western Front of World War I.

After World War II, the day became widely known as “Remembrance Day” in Commonwealth member states as well as many other countries. It is also known as Armistice Day, Poppy Day and Veteran’s Day and aims to honour all soldiers who served their respective countries, including those who gave their lives.

Like other nations, Canadians took time this year to remember their fellow men and women who served in past wars as well as those who continue to serve today in conflict zones, or as peacekeepers all around the world.

In 2011, Jamaat-e-Ahmadiyya Canada launched a nationwide campaign, “Muslims for Remembrance” to remember and show support for the sacrifices of Canada’s armed forces. These include Canada’s serving troops, veterans, and those who sacrificed their lives for this country. Jamaat Canada has become the leading Muslim organisation to showcase support for Canadians through this annual campaign.

On each Friday prayer preceding the annual Remembrance Day, Jamaat-eAhmadiyya rallies young and old across the country to raise funds for Canadian veterans and show their support for the country. Every year, the Jamaat celebrates this day by commemorating “National Indigenous Veterans Day and Muslims for Remembrance” across the country. Given below is an account of this event from two different cities.

Event at Mubarak Mosque in the City of Brampton

On 6 November 2022, this event was held at the Mubarak Mosque in the City of Brampton, located some 30 km west of the Baitul Islam Mosque, Toronto. The event was held outside in the parking lot of the mosque, on a somewhat cloudy but bright day.

The veterans marched with flags to their assigned posts, to bring the event to order. The formal event proceedings started with the recitation of the Holy Quran followed by a translation into both official languages of Canada, English and French. Land Acknowledgement – verbally recognising the fact that Canada is built on the land of Aboriginals – was presented next.

The local amir of Brampton West, Abdul Jabbar Zafar Sahib, welcomed all guests to the Mubarak Mosque in his welcome address.

Aboriginal Smudge Ceremony was held next by Elder Kim Wheatly, Anishinaabe Cultural Consultant, Indigenous Sport & Wellness Ontario. The ceremony recognises First Nation people and the services of Indigenous Veterans.

Next, all present stood up respectfully as the Canadian Anthem was played by TRI Services Band of Brampton. This band is comprised of 20 young cadets from the Army, Air Force and Navy. The poem “In the Flanders Fields” was recited next, remembering the fallen fellow soldiers.

Several dignitaries were present and appreciated the efforts of Jamaate-Ahmadiyya in serving Canada. These included members of the Federal Parliament; members of the Ontario Provincial Parliament; the Mayor of the City of Brampton along with a large contingent of city councillors; the local chief of police, and the local chief of fire service, to name a few.

A wreath ceremony permitted various groups to lay wreaths. Secretary tabligh of Jamaat Canada, Abdul Hameed Warraich Sahib presented a donation on behalf of the Jamaat Brampton to two veterans associations. He also delivered the closing remarks.

The guests were given a tour of the Mubarak Mosque.

The event was covered by mainstream media and received coverage on TV, radio, press, and social media. The event was also live-streamed for those who could not attend in person.

The total event attendance was just under 300, with over 100 non-Ahmadi guests.

A few days later, the Mayor of Brampton, Patrick Brown, mentioned the Muslims for Remembrance event at the Mubarak

Mosque in his remarks at the City Hall Remembrance Day Event.

A guest, Amarjot Sandhu, posted on social media:

“It was an honour to join @ AMJBramptonEast in commemorating the National Indigenous Veterans Day and Muslims for Remembrance event. It is crucial that we take a moment to reflect on and give thanks to those who have so fearlessly served our country.”

Event held by the Innisfil Jamaat

Another event on the “National Indigenous Veterans Day and Muslims for Remembrance” was held by the Innisfil Jamaat, located about 55 km north of the Baitul Islam Mosque. The event took place after the Jumuah prayer in Jamia Ahmadiyya Canada. Secretary of Public Relations of Jamaat Canada, Asif Khan Sahib represented

Jamaat Ahmadiyya Canada..

The event started with the Jumuah prayer. A missionary, Mahboob ur Rahman Shafiq Ahmed Sahib, read the land acknowledgement and delivered the introductory remarks.

John Brassard, member of the federal parliament, Lynn Dollin, member of provincial parliament, and Kenneth Fowler, the deputy mayor, were on hand to participate. In addition, the Local Legion President, City Council Members, the Fire Inspector, and multiple Army personnel participated.

The Mayor Lynn Dollin, commented:

“Thank you again for choosing Innisfil as your home. I am very grateful to you for the support, and all the volunteering and selflessness that you do to contribute to our community.”

Paraguayans try on hijab and learn about women’s rights in Islam

Mishaal Baten Paraguay Correspondent

Lajna Imaillah Paraguay held a virtual event called “Hijab: Personal choice or oppression?”. It was attended by 28 people, including local Ahmadi converts and nonAhmadi guests.

A presentation about the Islamic teaching of hijab was given by my humble self, and the women had an opportunity to ask questions as well. The rights of women in Islam were shared and a lot of misconceptions and doubts about Islam and the hijab were removed. A few female converts shared their stories regarding their personal journey with the hijab

In light of the success of this virtual class, we later decided to hold the same event in person for women who wanted to meet with other Muslim women face-toface. The event was held at a local cafe and was attended by 18 people. A book stall and Quran exhibition were also held as a “try on a hijab” stall.

The event started with an icebreaker where all attendees introduced themselves. Then the presentation was given and the local lajna members again shared their experiences and conversion stories with the group.

For the local guests to meet and speak to Paraguayan Muslim converts was inspiring. Sister Vanessa Grange had the honour of meeting Hazrat Khalifatul Masih Vaa in the UK earlier this year and became emotional as she shared her mulaqat experience with all the women.

At the end of the event, all women wanted to try on a hijab and did so; some bought hijabs to take home.

Many attendees bought Jamaat literature and some expressed their desire to keep learning about Islam and to also visit the mosque in future. They were invited to attend the weekly Quran classes that take place at the mosque. Many friendships and contacts were created and it is our prayer that Allah may guide the righteous souls to accept Islam Ahmadiyyat.

100 Years Ago...

Hazrat Sheikh Mahmud Ahmad Irfanira (1897-1944)

I have deliberately refrained from publishing my reports in the newspapers [of the Jamaat]. The reason is that I haven’t done much work to present it before my nation. Nevertheless, the current situation [of the Jamaat in Egypt] is as follows:

Egyptian newspapers speak of Ahmadis

On my suggestion, an English newspaper, the Egyptian Gazette, published a detailed article about the Promised Messiahas entitled “Messenger to the Whole World”. This newspaper has a circulation of more than 20,000 and is highly respected in Egypt.

The second article has been published by an illustrated magazine, Al-Lataif AlMusawwarah, which is read by around 50,000 people. They have published a book review of A Present to His Royal Highness – The Prince of Wales and expressed that the efforts of the Ahmadiyya Jamaat are commendable. The editor of this magazine is a Christian.

There are many people who are discussing Ahmadiyyat and getting acquainted with it.

The condition of Egyptians

The situation here [in Egypt] is very different and people are completely oblivious to religion. Not only are they oblivious, but they even mock religion. 75 per cent of people drink alcohol and women are also included in this. There is so much freedom to commit adultery that may God save us. A great deal of money is spent on lotteries and gambling. [...]

New Arab converts

On the day I arrived in Cairo, I did not see a single person who was an Ahmadi or who would come to me and say he was an Ahmadi, but soon after, by the grace of God, the doors of His blessings were opened and today I am able to announce there is a jamaat of Ahmadis in the city of Cairo. Praise be to Allah, who made it all possible.

No matter how much I praise God for this blessing, it will never be enough. He has established a jamaat through me by His sheer grace and the number of men alone has reached eight. There is a separate count of the number of their family members. Friends are requested to pray that may Allah grant them perseverance and make them sincere Ahmadis.

Anjuman Ahmadiyya Cairo

A jalsa will be held next week and the inauguration of Anjuman Ahmadiyya

Cairo will take place. A proper system for the collection of chanda will be established and arrangements for Friday prayers will be made. In this way, God has established a camp for the servants of the Promised Messiahas on the banks of the river Nile. May Allah bless our efforts forevermore.

Change of address

The Anjuman here [in Egypt] will be called “Al-Harakatul Ahmadiyya Cairo”. I have moved house and my current address is as follows:

Al-Harakatul Ahmadiyya, Sheikh Mahmud Ahmad Ahmadi.

A letter with my address in the Urdu language on it is not received here and is mostly lost. When I moved, some letters were lost due to the mistake of the postman and I do not even know who wrote to me and what was written in the letters. If any friend wrote a letter to me and did not receive a reply, please write to me again.

Anjuman Ahmadiyya Alexandria

In this month [of October], the Anjuman Ahmadiyya Alexandria will be inaugurated. The arrangements for offering the five daily prayers and the system for collecting chanda will also be organised there, insha-Allah

Hamamat-ul-Bushra (The Harbinger of Good News)

I am very grateful to Anjuman Ahmadiyya Secunderabad Deccan, as they acknowledged my appeal and sent me seven pounds to print the book, HamamatulBushra (The Harbinger of Good News). In a

few days’ time, Hamamatul-Bushra will be printed in a beautifully typeset script and published for the sole purpose of spreading the message of Ahmadiyyat.

Those who want to buy this beautiful book and want to take part in preaching by publishing it in Arabic-speaking countries can get it from me. Those who want it to be distributed free of charge here [in Egypt] can inform me by submitting the money in the office of Talif-o-Ishaat, Qadian. The cost of three books will be 1 rupee.

Library

The establishment of a library here is very important. I have started it on a small scale and people are benefitting from it. However, the need of the hour is that those to whom God has granted wealth should help me in this work.

Currently, at least the bound volumes of The Review of Religions (English) are required. If eight to ten people buy and send two volumes each, then, by the grace of God, all the volumes of The Review of Religions [English] can be collected here.

My effort is to establish a permanent markaz [centre] in Egypt. This centre will soon be self-reliant, but in its formative years, some funds are required. The people are benefiting a lot from the books.

There is a great number of people who are starting to have positive opinions about the Jamaat. When Allah wills, He will surely grant them true understanding, but I appeal to those who have a hunger for preaching to pay attention to sending me the volumes of The Review of Religions. The collection of books that I possess at the moment have

been given to me by my kind father, Sheikh Yaqub Ali Irfani Sahib[ra]. I have opened a small library. If a complete library of the Jamaat is established, it will be a great help for those whom God will send to preach here in the future.

Request for prayers

In the end, I request all my friends to pray that in Cairo, which is the centre of Egypt, may God establish a great jamaat by His grace and continue to give me the opportunity to serve His religion.

Mian Muhammad Saeed has come from Jeddah. His health is weak, so members of the Jamaat are requested to pray for him. Moreover, there are some disputes in certain matters of trade which are affecting his business, pray that Allah may protect him from their bad effects and make him successful in every way.

Sheikh Mahmud Ahmad. Khaleej AlMisri, St. 505, Cairo, [Egypt]. 29 October 1922.

Al Fazl, 4 December 1922

Muslims of India and tabligh of Islam

The famous contemporary newspaper, Paisa Akhbar (11 November 1922), in its editorial entitled “Pressing Need for the Propagation of Islam”, urging the conversion of impoverished nations to Islam, writes:

“At present, there is only one Ahmadiyya Jamaat in the country, which is doing the proper work of propagating Islam.”

Regarding the other Muslims, it states:

“The rest of the Muslims have no association (anjuman) for the propagation of Islam.”

This has happened because Muslims do not pay attention to religion and to them, everything is politics. They have become completely indifferent to religion by getting involved in politics. On the contrary, the Hindus, who are also participating in politics, are not negligent in spreading their religion and they are also using political means for it. Consequently, a lot of money is spent from the Congress fund to convert impoverished nations and the Hindu leaders of the Congress take great interest in it. How great it would be if Muslims gave preference to their religion over everything else […], so that they could participate in the spread of Islam! Otherwise, it is impossible that any of their efforts in this regard will meet with success, as is evident from their past history to date.

(Translated by Al Hakam from the original Urdu, published in the 30 November and 4 December 1922 issue of Al Fazl)

Al Fazl, 30 November & 4 December 1922

“God has established a camp for the servants of the Promised Messiah on the banks of river Nile”

– Ahmadi missions in Egypt and India

An Islamic commentary of the Gospel of Mark – Part I (Chapter 1: Verses 1-8)

Azhar Goraya Missionary Puerto Rico

Chapter 1: Verses 1

1 The beginning of the good news of Jesus Christ, the Son of God.

The writer of the gospel is not identified; neither in the beginning nor in any other place in the gospel. Nevertheless, Christian tradition attributes the authorship of the gospel to John Mark, a disciple of Paul and Barnabas, who supposedly wrote the gospel based on the recollections of the apostle Peter. The earliest traditional date given for the writing of the gospel is 64-65 CE, making it the earliest of the four gospels.

In contrast with this gospel, the Holy Quran begins with, “In the name of Allah, the Gracious, the Merciful.” It clearly identifies the architect of the revelation as God Himself. The Holy Prophet Muhammadsa was the Messenger of God whose mission was to convey that revelation of God to his people. The revelation of the Quran itself was safeguarded in both memory and written form from the beginning. It was protected and accessible to all the companions of Prophet Muhammadsa, even during his life.

The gospel’s author does not go on to provide a summary of what exactly is the good news regarding Jesus Christ. Instead, he cites a passage from the Old Testament that speaks about the advent of a prophet, then goes on to speak about John the Baptist, and thereafter, the baptism of Jesus. We do not learn about the life or message of Jesus until much later.

In contrast, the Quran opens with a full summary of the entire Holy Quran in the form of Surah al-Fatiha, a short chapter of seven verses that contains in brief the entire message of the Quran. Each verse, though brief, contains a wealth of meanings.

The author refers to Jesus as the “Son of God”, however, this phrase is missing in several ancient manuscripts. In the original Greek, there was no difference between capital and lowercase letters. Referring to Jesus as the “Son” in capital letters is thus a theological bias, one that is done in an effort to differentiate between the sonship of Jesus and that of other individuals, such as David (Psalms 2:7) and Solomon (2 Samuel 7:14), or classes of people, such as judges, prophets (Psalms 82:6) and even the people of Israel (Jeremiah 31:20). Nevertheless, Jesus never claimed to be a literal son of God and, in fact, hardly ever referred to himself by the title, preferring in many places the title “son of man”. In John 10:30-38, Jesus explains he only ever used the term metaphorically for himself.

The Holy Quran has clarified that those individuals others refer to as “sons” of God are in fact His servants and it is against the dignity and perfection of God to have a son (Surah al-Anbiya, Ch.21:V.27). Mammals have sons through sexual reproduction,

a necessity for the continuation of the species. Claiming that God had a literal son does not make sense, as that would imply God is incomplete in that He has a female consort, that He feels sexual desire, and that at some point in the future, He will cease to exist, which is why He felt compelled to reproduce, God forbid.

Chapter 1: Verses 2-3

2 As it is written in the prophet Isaiah, “See, I am sending my messenger ahead of you, who will prepare your way;

3 the voice of one crying out in the wilderness: ‘Prepare the way of the Lord, make his paths straight,’”

It is curious how the author refers to such prophecies in the Old Testament as

instance, in Surah al-Maidah, Ch.5: V.47:

“And We caused Jesus, son of Mary, to follow in their footsteps, fulfilling that which was [revealed] before him in the Torah; and We gave him the gospel, which contained guidance and light, fulfilling that which was [revealed] before it in the Torah, and a guidance and an admonition for the God-fearing.” (Surah al-Maidah, Ch.5: V.47)

It is thus possible these prophecies and others were understood as applying to the advent of the Messiah amongst certain circles of the Jews.

Prepare the way of the lord: The term “lord” does not have to refer to Jesus. It could mean that John was preparing the way for

The advent of John the Baptist before Jesus and his importance is also referenced in the Holy Quran, mainly in refuting the claim that Jesus was divine. Like Jesus, his birth was also foretold and communicated to his parents, in this case through his father Zakariah, through the agency of an angel.

(Surah Aal-e-‘Imran, Ch.3: V.40) His birth was also miraculous in that God cured his mother of her barrenness and allowed her to conceive. He is described as having been granted wisdom, knowledge and righteousness while still a youth. (Surah Maryam, Ch.19: V.13)

The baptism in and of itself was not sufficient for the forgiveness of sin. As the passage states, it was a “baptism of repentance.” Those who wished to participate in it or receive it first had to repent of their evil deeds. The physical aspect of being submerged in or sprinkled with water was only a symbolic demonstration of the inner process of purification that must first be realised for one to be forgiven of sin.

The Promised Messiah, Hazrat Mirza Ghulam Ahmadas, has written that there are three steps to true repentance. A person must first visualise the evil deed they have committed as something extremely heinous that generates revulsion upon contemplating it. Next, they must feel true shame and anxiety upon having done such a deed. The final step is that a person must firmly resolve to never commit that action again and to follow through with this conviction. (Malfuzat, Vol. 1, pp. 135-136). This is sincere repentance, which the Holy Quran refers to as taubat-un-nasuha in Surah at-Tahrim, Ch.66: V.9, which brings with it true forgiveness from Allah.

evidence of the coming of Jesus when Jesus himself never referenced them. If Jesus himself is never documented as having claimed these prophecies were about his advent, how can we accept them as being so, based on the opinion of the author?

The above prophecy does not exist in the Old Testament, at least not as a single quote. It is a tapestry of two or perhaps three passages from the Old Testament. The first part of the “sending of a messenger” coincides with Malachi 3:1, the rest of it coincides with Isaiah 40:3, although with some modifications. It seems that the gospel writers appropriated Old Testament passages and interpreted them in new ways that coincided with their belief in Jesus. This seems to be the rule – not the exception –with the use of Old Testament passages in the New Testament. The writers did not seem to be much concerned with carefully referencing and demonstrating the validity of their claims.

This does not mean, however, that we deny the existence of prophecies regarding the Judaic Messiah in the Old Testament. This is also affirmed by the Holy Quran, for

God to be manifested on earth through the advent of the Messiah, a human prophet. Every prophet of God becomes a means for the manifestation of God on earth. Even if we do apply the term to Jesus, the actual word in Greek is Kurios, and could be interpreted as meaning “master” or “leader” instead of God. It has also been used to refer generally to one to whom obedience is due (1 Peter 3:6). Thus, whether we apply the term to Jesus or God, the result is the same: Jesus was a human prophet of God sent to do God’s work on earth. He was not divine.

Chapter 1: Verse 4

4 John the baptiser appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins.

John the Baptist is depicted as the harbinger of Jesus. He was a prophet who lived an ascetic life in the wilderness. Many people accepted him as a prophet and his baptism for the remission of sin. Jesus declared him as the prophesied second advent of Elijah. (Matthew 11:14) He was arrested by Herod and killed because of his criticism of Herod’s marriage to his sisterin-law, Herodias. (Matthew 14:1-12)

Chapter 1: Verse 5

5 And people from the whole Judean countryside and all the people of Jerusalem were going out to him, and were baptized by him in the river Jordan, confessing their sins. It is possible people were not openly confessing their sins, but rather keeping them in mind or confessing them silently before God prior to their baptism.

Certain Christian denominations have the habit of confessing their sins before others. This is especially common in Catholicism, where believers confess their sins before a priest and are thereafter absolved of their sins. Islam teaches sins should not be openly professed. Allah states He does not like the uttering of unseemly speech in public (Surah an-Nisa, Ch.4: V.149). He is also as-Sattar, the One Who covers the shortcomings of His servants. If God has hidden a person’s defects and errors, what does revealing them to other human beings achieve? It is better to confess sins in private before God and seek His forgiveness.

Psychology of anger and Islamic teachings

Huma Munir USA

We have all felt it – the slow bubbling of pent-up rage rising in our chests, making its way out. Like all emotions, anger serves a purpose and is not always a bad thing. In fact, sometimes anger could be justified. But even when justified, anger should not make us forget who we are as Muslims or hinder us from being equitable and just. The Holy Quran says:

“[…] and, when they are wroth, they forgive” (Surah ash-Shura, Ch.42: V.38)

In the name of “freedom”, Western society often encourages protecting inflammatory speech. But as we have witnessed in recent times, offensive speech has grave consequences. People who are unable to control or suppress their anger can sometimes react to it with violence. We have witnessed tragedies resulting in the loss of lives after the publication of offensive material. While the actions of terrorists can never be justified, there is a lesson here. Why incite people? We don’t live in a perfect world and there can be most unfortunate consequences to protecting inflammatory speech. Is it worth protecting inflammatory speech at the cost of endangering human life?

The Holy Quran says:

“Call unto the way of thy Lord with wisdom and goodly exhortation, and argue with them in a way that is best,” (Surah anNahl Ch.16: V.126).

The Quran also admonishes believers to suppress anger (Surah Aal-e-‘Imran Ch.3: V.135). Those who hurt the sentiments of others under the label of “free speech” and those who react with violence are both condemned in Islam.

The life of the Holy Prophet Muhammad, peace and blessings of Allah be upon him, is full of examples where he showed kindness to his enemies even while facing severe persecution. When he visited Taif, he was met with great hostility. People chased him down and pelted him with stones until his clothes became drenched with blood.

Anyone in the Prophet’ssa situation would be angry or resentful. But when an angel came to the Holy Prophetsa and asked if the people of Taif should be destroyed, the Prophetsa showed nothing but kindness and mercy:

“Nay! Nay! I trust that Allah the Exalted shall give birth to such people from among them who shall worship one true God,” were his words. (The Life and Character of the Seal of Prophets, Vol. 1, p. 255)

Islam is the epitome of tolerance and benevolence. Today, psychology agrees that anger is terrible, not just for the person experiencing it but also because it destroys relationships and disrupts societal peace. With that said, we must acknowledge that anger is a very powerful emotion and sometimes we are swayed by it. Acknowledging this fact is the first step to conquering this beast.

Here are some ways in which Islam and psychology align to help us combat this negative emotion.

Redirecting anger

Redirecting your anger by focusing on something positive is a great strategy for diffusing negative emotions, according to the American Psychological Association An article titled Control Anger Before It Controls You, states that anger can actually be converted into “constructive behaviour”.

Nearly 1,400 years ago, the Holy Quran commanded believers to suppress anger and to do good (Surah Aal-e-‘Imran Ch.3: V.135). We can infer from this that when someone wrongs us, if circumstances allow, it’s best to repay the injury with kindness. Acts of benevolence can have a powerful impact on our hearts and minds and can save us from the damaging effects of anger.

In fact, the result of such kindness can be that the person who was our enemy becomes like a friend to us. The Holy Quran speaks of this:

“And good and evil are not alike. Repel [evil] with that which is best. And lo, he between whom and thyself was enmity will become as though he were a warm friend,”. (Surah As-Sajdah, Ch.41: V.35)

Chapter 1: Verse 6

6 Now John was clothed with camel’s hair, with a leather belt around his waist, and he ate locusts and wild honey.

John’s clothing was simple, especially in contrast with the Jewish clergy, who paraded around in fancy and expensive clothing. His clothing was similar to Elijah’s, who is said to have been clothed in a ragged, goathaired garment (2 Kings 1:8). His food was also characteristic of his simple lifestyle in the wilderness.

Chapter 1: Verses 7-8

7 He proclaimed, “The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of

his sandals. 8 I have baptised you with water; but he will baptise you with the Holy Spirit.”

The immediate reference in his words is to the coming of the Messiah. John, being the harbinger of the Messiah, was informing the Jews that Jesus was superior to him in rank and in the importance of his mission. This is also confirmed by a hadith of the Prophet Muhammadsa. During the spiritual journey Mi‘raj, he said he saw Jesus occupy a higher place in heaven than John.

John, baptising with water and Jesus with the Holy Spirit refers to the difference in their spiritual capacities and ability to reform their followers. As it were, Jesus, being of higher spiritual faculties, was declared to be able to purify his followers through the special agency of the Holy Spirit. The Holy Quran presents the companions of Jesus as especially reformed individuals

Taking active steps to calm down

The Holy Prophetsa instructed: “If any of you becomes angry and he is standing, let him sit down, so his anger will go away. If it does not go away, let him lie down.

Many psychologists agree that changing one’s environment or taking a walk can immediately diffuse feelings of anger. The above-mentioned article from the American Psychological Association also mentions techniques that can lower heart rate and blood pressure. Simply stepping away from a frustrating situation or breathing exercises can help us feel better. Neuroscience has shown that lying down can reduce mental activation and lead to calmer brain states.

Islam is also emphatic about monitoring one’s thoughts and changing the way we think. This is why istighfar or seeking forgiveness for one’s sins, is paramount in Islam. Psychologists also believe that paying attention to one’s thoughts can help us move in a positive direction. When we are angry, paying attention to what’s going on in our minds and our senses can help us detach ourselves from the anger. The idea is that we might be feeling an emotion, but we are not defined by that emotion. We can control it and move on.

Suppressing anger and forgiveness

Forgiving others is a very worthy act in the sight of Allah the Almighty. But forgiveness cannot happen unless we show restraint.

“[...] And if you overlook and forgive

who were honoured with divine inspiration. (Surah al-Maidah, Ch.5: V.112) This would not have been possible had they not been purified by Jesus.

Many Christians identify the Holy Spirit with the third part of the Trinity, the first two being God the father and Jesus the son. Nevertheless, there is no explicit evidence for the existence of a Trinity. The entire Hebrew Bible (Old Testament) and the history of the Jewish people refute the idea of a triune God in place of pure monotheism.

In this place, the Holy Spirit is a reference to the influence of the Archangel Gabriel, who is in charge of inspiring individuals with revelation and plays a part in their inner reformation. All prophets purify their followers through the agency of the Holy Spirit, and Jesus was no different. The Prophet Muhammadsa on many occasions

and pardon, then surely, Allah is Most Forgiving, Merciful,”. (Surah at-Taghabun, Ch. 64: V.15)

A renowned psychologist, Martin E Seligman, talks about the damaging effects of anger on couples and their children. In his book, Learned Optimism, Seligman says that if we care about the emotional wellbeing of our children, then parents must learn to suppress anger.

“Therefore, I choose to go against the prevailing ethic and recommend that, if it is your children you care most about, you step back and think twice or three times before you fight. Being angry and fighting are not human rights. Consider swallowing anger, sacrificing pride and putting up with less than you deserve from your spouse. Step back before provoking your spouse and before answering a provocation. Fighting is a human choice, and it is your child’s well-being, more than yours, that may be at stake,” Seligman claims. (Learned Optimism, p. 148)

Living in today’s world, we see the negative effects of divorce on children and families. Most marital issues begin when we are not able to suppress our anger. Children often become the greatest victims of such unfortunate situations.

Anger is a universal emotion. We all become angry momentarily and feel remorse for our actions and words later on. What is most important is that we continue to try and tame this negative emotion. Uncontrolled anger, unlike other emotions, has far-reaching consequences. It doesn’t just damage our mental and physical health, it hurts others in the process, too.

Hazrat Mirza Ghulam Ahmad, the Promised Messiahas says if one’s nature is prone to anger, then we must look for the cause. (Malfuzat, Vol. I, p. 47) We must be willing to look inward and fix ourselves if we want to lead happier lives. Most importantly, we must resist anger because we don’t want to hurt other people in our lives.

The Holy Quran beautifully teaches us what no discipline in the world can do. It exhorts, “When they pass by anything vain, they pass on with dignity”. (Surah alFurqan, Ch.25: V.73).

Next time you are angry, try to redirect, stay calm or suppress this negative emotion. Islam calls on us to display higher morals. We can only do that when we suppress anger and meet injury with benevolence.

would pray that the Holy Spirit helped his followers. Nevertheless, the influence of the Holy Spirit and its strength varies with each prophet according to their spiritual capacity.

Like Jesus was superior to John the Baptist, so too was the Holy Prophetsa superior to Jesus. In contrast to the moral and intellectual weaknesses displayed by the followers of Jesus, the companions of the Prophet Muhammadsa under his awesome influence, were elevated to the highest echelons of spiritual eminence, and under their influence, the Islamic world became a bastion of knowledge and light for the rest of the world for hundreds of years.

This demonstrates that the Holy Spirit had a much deeper and more profound relationship with the Prophet Muhammadsa than it did with Jesus.

The disturbing reality of food waste and how Islamic teachings can help

Lubna Junaid Environmental Science student, Suriname

Headlines about famine in certain parts of the world are distressingly frequent. At the same time, accounts of the rising occurrence of diabetes and obesity – due to overconsumption – in other (developed) parts of the world are also alarming.

There is enough food produced in the world to feed everyone. (FAO Annual Report, 2018) Still, one in nine people do not have enough to eat; that is 793 million undernourished people. (UNICEF/WHO, Levels and Trends in Malnutrition, 2018). If one-quarter of the food currently lost or wasted could be saved, it would be enough to feed 870 million hungry people.

According to a recent report by the UN’s Food and Agriculture Organization (FAO), globally, nearly one-third of food produced for human consumption is lost or wasted, equalling a total of 1.3 billion tonnes of food per year. (UN Environment Program, Food Waste Index Report 2021). Almost half of all fruit and vegetables produced are wasted (that is 3.7 trillion apples)

As the production of food is resourceintensive, food losses and wastes are indirectly accompanied by a broad range of social and economic concerns, along with environmental impacts such as soil erosion, deforestation, water and air pollution, as well as greenhouse gas emissions that occur in the processes of food production, storage, transportation, and waste management.

Food waste occurs along the entire spectrum of production, from the farm to distribution to retailers to the consumer. This waste is categorised differently based on where it occurs: Food “loss” occurs before the food reaches the consumer as a result of issues in the production, storage, processing and distribution phases. Food “waste” refers to food that is fit for consumption but consciously discarded at the retail or consumption phases.

Approximately 88 million tonnes of food is wasted in the European Union each year. In the US, up to 40% of all food produced goes uneaten, and about 95% of discarded

food ends up in landfills. Of the estimated 40 million tons of food that go to waste every year, much of it is perfectly edible and nutritious. (Wasted: How America is Losing Up to 40 Percent of Its Food from Farm to Fork to Landfill.”, Natural Resources Defense Council, 2017)

At the retail level, some of the main drivers for food loss stores include: overstocked product displays, the expectation of cosmetic perfection of fruits, vegetables and other foods, oversized packages, the availability of prepared food until closing, expired “sell by” dates, damaged goods, outdated seasonal items and overpurchasing of unpopular foods. (The Value of Retail- and Consumer-Level Fruit and Vegetable Losses in the United States, The Journal of Consumer Affairs, 2011)

While food waste occurs at all stages of the food supply chain, private households have been identified as key actors in food waste generation. In the US, food waste equates to over 100 kilogrammes (220 pounds) of waste per person, 21% of the food bought, costing the average American $1,800 per year. (US Environmental Protection Agency, Wasted Food Report 2018) That equates to every person throwing more than 650 average-sized apples right into the garbage, or rather into landfills, as most discarded food ends up there.

Some ways to handle excess food, provided by the US Environmental Protection Agency in their “Food Recovery Hierarchy” include source reduction, which is the earliest prevention by reducing the overall volume of food produced. Excess food which has already been purchased can be donated to community sites or hunger relief organisations like food banks. Food scraps and waste can be donated to local farmers, who can use them for animal feed and create compost, bioenergy or natural fertilisers.

On 29 September 2020, the first International Day of Awareness of Food Loss and Waste was observed. This came during the global Covid-19 pandemic, which brought about a wake-up call on the need to transform and rebalance the way our food is produced and consumed. The International Day of Awareness of Food Loss and Waste is an opportunity to call to action both the public (national or local authorities) and the private sector (businesses and individuals), to prioritise efforts and initiatives to cut food loss and

waste to enhance efficient use of natural resources, mitigate climate change and support food security and nutrition.

Islam and food waste

Islam guides believers to live their lives in moderation, regardless of what they intend to do. If Allah has blessed someone with abundance, one should neither live in a miserly state, nor live in excess as a spendthrift; but be conscious and grateful for the favours of Allah and take the moderate path between the two.

In the Holy Quran, chapter 7, verse 32, Allah the Almighty states:

“O children of Adam! look to your adornment at every [time and] place of worship, and eat and drink but exceed not the bounds; surely, He does not love those who exceed the bounds.”

In chapter 17, verse 28, of the Quran, Allah says:

“Verily, the extravagant are brothers of satans, and Satan is ungrateful to his Lord.” Islam prohibits wastage in every aspect of one’s life – whether it be with one’s time, one’s energy, one’s wealth, or even one’s food. If Allah has blessed us with more than our needs, we must be grateful to Him, and as a sign of gratitude and appreciation, we must strive to share and distribute the excess among the poor and needy of society.

In chapter 6, verse 142 of Holy Quran, we read:

Letter to the editor

Islamophobia is everywhere, but so is hope

Sabaa Qaisar Hounslow, UK

Islamophobia is everywhere:

I, my sisters, and my mother have faced distrust and prejudice against us due to our purdah (hijab and modest clothing).

Once a boy in my year-six class was presented with four photos of women. Someone asked him whom he wouldn´t trust with directions, and he unashamedly pointed at the woman wearing a hijab, “She looks like a terrorist,” he said.

Why is it that this view has been drugged into the unconscious bias of society so deeply that many would associate me with terror in a single glance? How twisted is the world that claims to be progressive when it feels like my mere presence can disturb others?

Almost three million Muslims live in England, yet many still regard them as “the other” and people to be wary of. Surely, we should be wary of the consequences of such narrow-mindedness in a diverse society.

Despite this, I have always stood tall, despite the misconceptions about my faith, I feel glory in it. This is because my belief in Islam makes me strong. So, I do not pity my existence as a Muslim, do not pity my hidden hair, do not pity the media’s glares, do not pity the often-terrorised understanding of my faith.

Because I can say that although Islamophobia is everywhere, so is hope; fluttering like a butterfly, swooping into hearts, telling people to wake up and look at Muslims for their attributes, for the joy and pleasure they feel from their faith, and to realise that if they love their faith, surely there is nothing to fear.

“And He it is Who brings into being gardens, trellised and untrellised, and the date-palm and cornfields whose fruits are of diverse kinds, and the olive and the pomegranate, alike and unlike. Eat of the fruit of each when it bears fruit, but pay His due on the day of harvest and exceed not the bounds. Surely, Allah loves not those who exceed the bounds.”

From this verse, we comprehend that food is a primary source of waste. However, not only does Allah command us not to waste, but in the same verse, He also teaches us how to avoid it. Allah instructs us to share our food with the poor — not from leftovers after it’s been to the market, but on the same day, it is harvested.

Hazrat Khalifatul Masih Vaa has addressed the topic of food waste on many occasions, especially during various Jalsas and Ijtemas. During a speech at Jalsa Salana UK, Huzooraa encouraged us to be mindful of the food we take during Jalsa days and not

to waste it. Huzooraa also said that children tend to waste food, so parents should pay attention to serving food to their children appropriately.

For many people in the world, especially where food is often plentiful and less costly, wasting food has become an unidentified habit: buying more food than we need, letting fruits and vegetables spoil at home or taking larger portions than we can eat. Leftovers are often underutilised and food scraps that can still be consumed or composted are tossed away.

These habits put extra strain on our natural resources and damage our environment. When we waste food, we waste the labour, effort, investment and precious resources (like water, seeds, feed, etc.) that go into producing it. Reducing food loss and waste is essential in a world where millions of people go hungry every day. It’s about everyone doing their part, from individuals to large corporations, taking responsibility and making small changes to create meaningful, sustainable changes for the planet.

Faith leaders present solutions to war at 14th interfaith conference, Galway, Ireland

He said such conflicts can never be ended by war but only by “the power of the people.”

The first faith speaker, Father Jacob Sunny SJ, Jesuit Educational Specialist, addressing the theme, highlighted one of the main causes of division and violence in the world as fear — fear of the other. He said:

“If we want to get rid of hatred and violence and remove war, then we must remove its psychological cause.” He said that “War is an outward expression of an inward state.” He said the world must recognise our blessings and common humanity.

The second faith speaker was Reverend Alistair Doyle, of the historic St Nicholas Collegiate Church in Galway and a Church of Ireland chaplain at the University of Galway (NUIG). The reverend said the way to bring peace is to live in peace. He highlighted the Christian teaching of turning the other cheek and that Judgment belonged only to God and that we could only find peace with others who had hurt us if we forgave them. He said:

“God is king to the ungrateful and the wicked and so also we should be.” He said that we human beings were supposed to be the pinnacle of God’s creation and yet we disappointed Him and that “conflict will continue until we know God.”

The third and keynote faith speaker was Ibrahim Noonan Sahib, missionary-incharge in Ireland. He said:

Yusuf Christopher Pender Ireland

Jamaat-e-Ahmadiyya Ireland held its annual interfaith conference at the Maryam Mosque in Galway on 19 November 2022. The theme of the event was “How can the belief in God influence humanity and bring about universal peace?”

This was the first major interfaith event held by the Jamaat since the start of the Covid-19 pandemic to promote interfaith harmony and help build bridges.

The programme of events consisted of a “Mosque Open Day” followed by an interfaith conference in the evening. The Mosque Open Day included a mosque tour, a Quran exhibition and an audio-visual exhibition on The Review of Religions. Many Irish neighbours living around the mosque and friends of the community, some having travelled from far distances, came along despite the wet weather.

Tour guides explained the purpose and importance of a mosque, both as a place of worship and as a beacon of peace within society. The visitors had an opportunity to observe the adhan being called. The guests also observed the Maghrib and Isha prayers being offered. Afterwards, refreshments were served to the visitors giving them a chance to engage with the community and

ask further questions.

As guests began to arrive for the interfaith event, they were treated to group tours of the mosque before being escorted to the newly constructed Masroor Hall, where they were registered and shown to their seats. The attendance exceeded expectations and additional seating was provided in the mosque for the overflow, where guests could also see and hear the proceedings via a two-way audio-visual system. The guests included many Irish neighbours living around the mosque and friends of the community, as well as some who had travelled from as far away as Dublin despite the wet weather.

The proceedings began with a welcome from the host, Dr Mamoon Rashid Sahib. He welcomed the guests and thanked them for their attendance.

The programme formally began with a recitation from the Holy Quran, followed by a translation into both English and the traditional Irish language. A presentation was then given on the founding, history and activities of the community worldwide and in Ireland and the efforts of Hazrat Khalifatul Masih Vaa in fostering global peace and tolerance as well as interfaith harmony.

The first speaker of the evening was Deputy Mayor Councillor Mike Cubbard.

He spoke of his long-standing friendship with the community and his continuing admiration for the ethos, hard work and sincerity of Jamaat-e-Ahmadiyya Muslim Community in Galway, who strive to live by their slogan “Love for all, hatred for none”.

He was followed by Mr Adrian Cristea, the Chair of the Dublin City Interfaith Forum. He outlined the importance and need for interfaith dialogue and explained how such dialogue can create an atmosphere where communities and particularly minority communities, can live without fear of being marginalised.

Eamon O’Cui’v, a member of parliament and former government minister, was next to speak. He described Hazrat Amirul Momineenaa as a “shining light”. He said: “You are a beacon as a community, from your leader down to the people. [...] You practise what you preach wherever you are in the world. […] I always take great inspiration and heart by coming to your events and [feel] those deep words love for all, hatred for none.”

TD O’Cui’v, who played a prominent part in helping to bring about the Northern Ireland peace process, spoke of the current condition of the world and all the flash points that currently exist, in which “one false slip would lead to the greatest calamity ever faced by human beings on this planet”.

“These are dark times which we are in and darker times may come, so how can we turn this around?” He highlighted what he referred to as four very important words that had been spoken by all the speakers thus far, which he identified as “God”, “influence”, “humanity”, and “peace”. He stated that since what is called the European enlightenment some three hundred years ago, humanity had started a journey away from believing in God and religion as a force for good or a force for progress. He stated that although all the speakers were men of faith, “what about those who may not have faith and who may be humanists, atheists, agnostics or pagans? How do we approach them? How do we penetrate their hearts to show them that perhaps since the enlightenment it has not brought what it had promised.” He spoke of the true reason for battles taking place in the early history of Islam and how the reasons and objectives of these battles were only self-defence and never for conquest or worldly gain.

He also highlighted some examples of the excellent character and virtues of the Holy Prophet Muhammadsa, from his home as a husband to his call as a prophet and his leadership as a statesman in Medina.

He highlighted that in the Holy Quran Allah was called Rabb-ul-‘Aalamin meaning the “Lord of all worlds”. Therefore, He was not just the lord of Muslims but of all human beings.

After the final address, Sadr Majlis Khuddam-ul-Ahmadiyya Ireland, Dr Rizwan Ahmad Sahib presented a cheque of proceeds from the MKA charity collection, charity walk and cycle to the Irish Red Cross. The cheque of over 11,000 euros was presented to a senior representative from the charity.

Finally, Dr Anwar Malik Sahib, national president of Jamaat Ireland thanked the guests and speakers for their participation and attendance. The event concluded with a silent prayer.

Friday Sermon

Mubarak Mosque, Islamabad, UK, 11 November 2022

Men of Excellence: Hazrat Abu Bakrra

After reciting the tashahud, ta’awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:

The accounts from the life of Hazrat Abu Bakr Siddiqra were being mentioned. Among the narrations in this regard, it is mentioned that he was an expert in genealogy and also had an interest in poetry. It is recorded that Hazrat Abu Bakr Siddiqra was the most knowledgeable with regard to the ancestry of the people of Arabia. Jubair bin Mut’im, who was an expert in this field of genealogy, stated, “I acquired the knowledge of lineages from Hazrat Abu Bakrra, particularly the lineage of the Quraish, as Hazrat Abu Bakrra had the most knowledge about their ancestry and he was aware of their good and bad traits. However, he would not mention their flaws. For this very reason, he was more widely accepted among the Quraish in comparison to Hazrat Aqeelra bin Abi Talib.”

Following Hazrat Abu Bakrra, it was Hazrat Aqeelra who was most knowledgeable about the ancestry and genealogy of the Quraish, as well as their good and bad traits. However, Hazrat Aqeelra was disliked by the Quraish as he would mention their flaws as well. Hazrat Aqeelra would go to Masjid Nabawi [the mosque of the Prophetsa] and sit with Hazrat Abu Bakrra in order to learn about the ancestry and history of the Arabs. According to the people of Mecca, Hazrat Abu Bakrra was among their best individuals. Whenever they faced difficulty, they would seek his assistance. (Ali bin Burhan al-Din al-Halabi,  Al-Sirah al-Halabiyyah, Vol. 1, [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], p. 390)

It has been mentioned that Hazrat Abu Bakrra was most knowledgeable about the genealogy of the Arabs, particularly of the Quraish. As such, when the poets of the Quraish mocked the Holy Prophetsa through poetic couplets, Hazrat Hassanra bin Thabit was entrusted with the responsibility of replying to their mockery in similar poetic terms. When Hazrat Hassanra went before the Holy Prophetsa, he said to Hazrat Hassanra, “How will you mock the Quraish when I myself am from among the Quraish?” Upon this, Hazrat Hassanra replied, “O Messengersa of Allah! I will remove you from the Quraish in the likeness of removing a hair from dough or butter.” Following this, the Holy Prophetsa said to him, “Go to Hazrat Abu Bakrra and ask him about the ancestry of the Quraish.” Hazrat Hassanra said, “Thereafter, I would go to Hazrat Abu Bakrra before writing any couplets and he would guide me in relation to their men and women.”

As such, when the verses of Hazrat Hassanra reached Mecca, the people of Mecca would say that these verses had been composed with the guidance and advice of Abu Bakrra. (Umar Abu Al-Nasr, Sirat Syedna Siddiq-e-Abkar, pp. 817-818)

Similar to his expertise in genealogy, Hazrat Abu Bakrra was also a great scholar

of the history of the wars that were fought among the Arabs. In addition to this, although he was not formally a poet, he was very interested in poetry. Those historians who have penned the biography of Hazrat Abu Bakrra have discussed whether he composed poetry or not. Some historians have rejected the fact that he composed poetry, whereas others have even mentioned some of his couplets. Similarly, a manuscript, consisting of 25 poems with the poetic couplets of Hazrat Abu Bakrra has been obtained from a library in Turkey, or it is present there and it is said that these are poems of Hazrat Abu Bakrra. Someone has even written that I have received revelation, confirming these couplets to have been composed by Hazrat Abu Bakrra Tabaqat Ibn Sa’d and Sirat Ibn Hisham have also mentioned that Hazrat Abu Bakrra recited poetic couplets. The following verses are attributed to Hazrat Abu Bakrra, which he composed after the demise and burial of the Holy Prophetsa. The translation is as follows:

“O eye! Continue to shed tears upon the demise of the master of this world and the Hereafter and may your tears never seize. O eye! Shed tears for the most excellent man from among the Quraish, who was placed in the grave this evening. May the salutations of the King of all kings, the Guardian of men and the Lord of the supplicants be bestowed upon the Holy Prophetsa. What meaning does life have now that the beloved has departed? What is there to adorn now upon the departure of the one who adorned this entire world? I wish that just like I enjoyed your companionship in this world, my demise had also occurred in your companionship.” (Umar Abu Al-Nasr, Sirat Syedna Siddiq-e-Abkar, pp. 818-822)

This was the translation of those couplets.

It is said that Hazrat Abu Bakrra possessed deep wisdom and insight. Hazrat Abu Sa’eed Khudrira relates, “The Holy Prophetsa stated, ‘Allah the Almighty gave the choice to one of his servants of either choosing this world or that which was with Allah. The servant chose that which was with Allah.’ Upon this, Hazrat Abu Bakrra began to cry and I said to myself, ‘Why is this elderly man crying? A servant was given the choice of either choosing this world or that which is with Allah and he chose that which is with Allah the Almighty.’ Indeed, this servant was the Messengersa of Allah and Hazrat Abu Bakrra possessed the most knowledge among us.”

He further states in the narration, “The Holy Prophetsa stated, ‘O Abu Bakr! Do not cry. Indeed, out of everyone, it is Abu Bakr who extended the most kindness to me in terms of his companionship and wealth. If I were to have a Khalil [close companion] from among my Ummah, it would be Abu Bakr, however, the brotherhood and love for

one another in Islam are sufficient. Close all the doors in this mosque except for the door of Abu Bakr.’” (Sahih al-Bukhari, Kitab asSalat, Hadith 466)

I have presented this reference again in relation to Hazrat Abu Bakr’sra wisdom and insight. The Promised Messiahas has explained what is meant by the “door” and I will mention that further on.

Whilst narrating this incident, Hazrat Musleh-e-Maudra states:

“On one occasion during the final days of the Holy Prophet’ssa life, he stood up to deliver a speech and whilst addressing the companions, he stated, ‘O people, there is a servant of God, whom God addressed and said, “O My servant, I give you the option to either remain in this world or come to Me.” Upon this, the servant of God preferred to be in the nearness of God.’ When the Holy Prophetsa mentioned this, Hazrat Abu Bakrra began to cry. Hazrat Umarra says, ‘I was extremely angered upon seeing him cry because the Holy Prophetsa was relating an account of an individual who was given the option to either remain in this world or go to God Almighty, and the individual preferred to be in the nearness of God Almighty, yet this old man was crying over this.’ Hazrat Abu Bakrra cried so profusely that he began to have hiccups, which would not stop. Eventually, the Holy Prophetsa stated, ‘I have so much love for Abu Bakr that if I were allowed to make a Khalil [close companion] other than Allah the Almighty, then it would have been Abu Bakr.’ Hazrat Umarra says, ‘When the Holy Prophetsa passed away after a few days, it was then that we understood that Abu Bakr’s crying was indeed justified and for us to get angry over this was a sign of our foolishness.’” (Uswah-e-Hasana, Anwarul-Ulum, Vol. 17, p. 102)

In relation to the insight into the Holy Quran that was granted to Hazrat Abu Bakrra, the Promised Messiahas states: “When the Holy Prophetsa read out this verse: ىتمعن مکيلع تممتاو مکنيد مکل تلمكا مويلا

“[This day have I perfected your religion for you and completed My favour upon you.]

“Hazrat Abu Bakrra began to weep. Such was his insight into the Holy Qur’an. Someone asked, ‘Why does this old man weep?’ Hazrat Abu Bakrra said, ‘I can sense from this verse that the demise of the Prophet of God, peace and blessings of Allah be upon him, is imminent.’ The Prophets of God are like officials. When a surveyor of land boundaries finishes their work at a certain place, they move on. In the same way, when the Prophets complete the task for which they are sent into the world, they take their leave. Therefore, when the

announcement, مکنيد مکل تلمكا مويلا

“[This day have I perfected your religion for you] was heard, Hazrat Abu Bakr Siddiq, may Allah be pleased with him, understood that that was the final call. This evidently demonstrates that the insight of Hazrat Abu Bakrra was immensely deep.

“It is also narrated in a Hadith, ‘Close all the gates that lead to the mosque, but the window of Abu Bakr shall remain open.’

(What is meant by the door here has been explained by the Promised Messiahas as well. He has explained as to what is meant by closing all the doors).

“The hidden message in this is that since the mosque is where divine secrets are manifested, the entrance that opens towards Abu Bakr Siddiqra will not be closed. (The divine secrets and deep intricacies will continue to be revealed to Hazrat Abu Bakrra). The Prophets make use of metaphors and symbols. An individual who, like a dull Muslim cleric, says that everything must be literal, is gravely mistaken. For example, Abraham, on whom be peace, telling his son to ‘change the threshold of his gate’ or the Holy Prophet, peace and blessings of Allah be upon him, seeing gold bangles etc. are all things that were not taken literally; they were metaphors and allegories, and encompassed a deeper reality.”

The Promised Messiahas further states:

“In short, the point is that from all the companions, Hazrat Abu Bakrra was blessed with the deepest understanding of the Quran which is why he was able to derive this point from it.”

The Promised Messiahas further states:

“Now when Abu Bakr, may Allah be pleased with him, derived this argument from the verse mentioned earlier, it is my belief that even if his interpretation was apparently at odds with what we observe, righteousness and honesty would demand that we agree with Abu Bakrra. But in this case, there is not a single word in the Holy Qur’an that opposes the interpretation of Hazrat Abu Bakrra.”

The Promised Messiahas further states:

“Now the Muslim clergy ought to be asked: was Abu Bakrra a wise man or not? Is this Abu Bakrra not the same person who was given the title Siddiq (the Truthful)? Is this not the same person who became the first Caliph of the Messenger of Allah, peace and blessings of Allah be upon him? Is he not the same man who rendered the magnificent service to Islam of stopping in its tracks the dangerous epidemic of apostasy? Alright, put everything else to one side. Just tell me this: what need was there for Abu Bakrra to take a stand at the pulpit in the first place? Then, do tell me, keeping righteousness

in consideration, when Hazrat Abu Bakrra recited the verse:

“[And Muhammad is only a Messenger. Verily, all Messengers have passed away before him.] Did he do so to present a perfectly sound argument or would he present such a flawed argument that even a child could say that anyone who believes that Jesusas was among the dead turns into a disbeliever?”

In other words, by reciting this complete verse his intention was to present a very clear and strong argument as opposed to presenting a weak and incomplete argument.

Then, on another occasion, whilst expounding on the same aspect, the Promised Messiahas states:

“There are two aspects to the following verse:

“[This day I have perfected your religion for you.]

“The first is that He purified you and the second is that He completed the Book. It is said that when this verse was revealed, Abu Bakrra began to cry. Someone asked, ‘O elder, why are you crying?’ He replied, ‘I perceive the scent of the Holy Prophet’ssa demise from this verse’, for it has been decreed that once the mission is complete, its very completion points towards the time of demise. Just as there are worldly projects and once they are complete, the executive bodies depart. When the Holy Prophetsa learnt of this incident regarding Hazrat Abu Bakrra, he said that Abu Bakr was the most intelligent and that were he to have any friend in this world, it would be Abu Bakr. He also said that Abu Bakr’s window would remain open in the mosque while all others should be closed. If someone wonders as to the connection in this (i.e. between considering him to be his friend and keeping his window open, the Promised Messiahas states about the connection), remember that the mosque is the house of God and the fountainhead of all verities and knowledge. Hence, the Holy Prophetsa said that this window should be kept open for him just as his inner window remains open. It is not to say that other companions were left deprived, there were also those among them who possessed great insight, however, the greatest among them was Hazrat Abu Bakrra. In fact, Hazrat Abu Bakr’sra superiority was in his personal insight, which manifested at the outset and at the end. In essence, Hazrat Abu Bakrra was the embodiment of the ultimate culmination of those who possess insight.” (Malfuzat, Vol. 8, pp. 399-400)

Then, the Promised Messiahas states:

“Hazrat Abu Bakr Siddiqra was among the experienced and insightful. He saw difficult times and endured their hardships and participated in many battles and witnessed their military operations. He traversed many deserts and mountainous terrains. There were countless instances where he faced death, yet he proceeded forth without hesitation and there were many crooked paths that he rectified, and he was at the forefront in many battles. There were many disorders that he completely eradicated. There were many riding animals that he enfeebled on journeys (meaning he travelled so much that the riding animals would become fatigued)

and he crossed many stages that led him to become experienced and insightful. He remained patient in the face of difficulties and was devoted to worship. Hence, Allah the Almighty chose him to be the close companion of the recipient of His signs [the Holy Prophetsa] and lauded him on account of his truthfulness and steadfastness. This was to indicate that he was at the forefront among the beloved of the Holy Prophetsa He was born with the spirit of independence imbibed within him and loyalty was a part of his nature. It was for this reason that he was selected for such a dangerous and most important task and that too at a time of fear. Allah is All-Knowing and Wise and places all things at their appropriate place and time and makes water flow from the appropriate springs and so He turned lovingly to Ibn Abi Quhafah and bestowed special favours upon him and made him an incomparable individual. Allah the Almighty states that He is the Most Truthful in speech (meaning that whatever Allah the Almighty has stated is the most true). He says:

which brought shade represents Islam and the honey and butter dripping from it represents the Quran. Its sweetness and splendour and people taking the honey and butter, represent people attaining the Quran, (in other words, those attaining knowledge of the Quran); either a lot or only a little. The rope that extended into the heavens represents the truth upon which you are established. You took hold of it and you were elevated by using it. Then there will be someone to come after you who will hold it and be elevated as a result, then there will be another person who will also be elevated by it. There will then be another person, but the rope will be cut, then it will be repaired for him and will use it to be elevated.” The Holy Prophetsa said, “You are correct about certain aspects and incorrect about others.” Hazrat Abu Bakrra said, “O Messengersa of Allah, I swear, please do tell me what it is that I am correct about and what I am incorrect about?” The Holy Prophetsa said, “Abu Bakr do not swear”. (Sunan Ibn Majah, Kitab Tabir-ul-Ru’ya, Hadith 3918)

In other words, he did not wish to express the correct interpretation of the dream at that time in absolutely clear terms. Hence, he said, “Do not swear. Whatever you have interpreted is enough.”

Prophetsa at such an early period when he was accompanied only by five slaves, two women and Hazrat Abu Bakrra.” (Sahih alBukhari, Kitab Fazail Al-Sahab Al-Nabi, Hadith 3660)

Hazrat Mirza Bashir Ahmad Sahibra has written a detailed note about this in his book Sirat Khatam-ul-Nabiyeensa. He deliberated upon who was the first person to believe in the Holy Prophetsa. Thus, he writes:

‘If you help him not, then know that Allah helped him even when the disbelievers drove him forth while he was one of the two when they were both in the cave, when he said to his companion, ‘Grieve not, for Allah is with us.’ Then Allah sent down His peace on him, and strengthened him with hosts which you did not see, and humbled the word of those who disbelieved, and it is the word of Allah alone which is supreme. And Allah is Mighty, Wise.’” [9:40] (Sirrul Khilafah, pp. 60-62, Ruhani Khazain, Vol. 8, p. 339)

Hazrat Abu Bakrra was also very proficient in the discipline of interpreting dreams. It is recorded that Hazrat Abu Bakr Siddiqra had a special gift when it came to interpreting dreams and he exceeded everyone else in this regard. In fact, he would even interpret dreams during the time of the Holy Prophetsa. Imam Muhammad bin Sirin says that after the Holy Prophetsa, Hazrat Abu Bakr Siddiqra was the greatest interpreter of dreams. (Muhammad Ilyas Adil, Hazrat Abu Bakr Siddiq, p. 174)

Some interpretations which Hazrat Abu Bakrra did of dreams have been recorded.

Hazrat Ibn Abbasra narrates that while returning from Uhud, a person went to the Holy Prophetsa and said, “O Messengersa of Allah, I have seen a dream in which there was a cloud that was dripping with butter and honey. I saw people taking it in their hands; some would take a lot while others would only take a little. I also saw a rope that extended into the heavens, and I saw you take hold of it and use it to ascend. Thereafter, another person took hold of it and used it to ascend. After him, there was another person who took hold of it and ascended. Then, there was another person who took hold of the rope, but it broke. It was then mended for him and he used it to ascend.” Hazrat Abu Bakrra said to the Holy Prophetsa, “O Messengersa of Allah, allow me to interpret this, with your permission.”

The Holy Prophetsa told him to interpret it and so Hazrat Abu Bakrra said, “The cloud

It is narrated by Ibn Shihab that the Holy Prophetsa saw a dream. Whilst narrating this dream to Hazrat Abu Bakrra, he said, “I saw in a dream that both of us were standing on an elevation, and I was two and a half steps ahead of you.” He replied, “This is good, O Messengersa of Allah. May Allah keep you alive until you see with your own eyes that which makes you happy and cools your eyes.” He repeated this to him three times. On the third time, he said, “O Abu Bakr, I saw us in a dream in which we were both standing at an elevation and I was two and a half steps ahead of you.” He replied, “O Messengersa of Allah, Allah the Almighty will call you unto Himself towards His mercy and forgiveness and I will remain alive after you for two and half years.” (Al-Tabaqat Al-Kubra, Vol. 3, p. 132, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2012)

This was Hazrat Abu Bakr’sra interpretation and this is exactly what occurred.

The blessed wife of the Holy Prophetsa, Hazrat Aishara, narrates, “I saw three moons descend into my room. I mentioned this dream before my father, Hazrat Abu Bakr Siddiqra.” When the Holy Prophetsa passed away and his burial took place in Hazrat Aisha’sra room, Hazrat Abu Bakrra said to her, “He is one among your moons and he is the best of them.” (Muwatta, Kitab-ul-Janaiz, Hadith 546, Dar-ul-Fikr Beirut, 2002)

Hazrat Abdur Rahmanra bin Abi Lailah narrates, “The Holy Prophetsa once said, ‘I saw that a flock of black sheep is following me, followed by a flock of grey sheep.’ Upon hearing this, Hazrat Abu Bakrra said, ‘O Messengersa of Allah, these Arabs will follow you, and then non-Arabs will follow them.” The Holy Prophetsa then said, ‘The angels have also given the same interpretation.’” (Musannaf Ibn Abi Shaybah, Vol. 10, p. 125, Kitab-ul-Iman Wa Al-Ru’ya, Hadith 31101)

This completes the mention of dreams.

Now I will mention who was the first amongst the men to become Muslim. In this regard, it is widely accepted that it was Hazrat Abu Bakrra. Hazrat Ammar bin Yasirra narrates, “I witnessed the Holy

“When the Holy Prophetsa began the propagation of his mission, the first to believe was Hazrat Khadijahra, who did not hesitate, even for a moment. There is a disagreement among historians in reference to who the first convert among the men was after Hazrat Khadijahra. Some name Hazrat Abu Bakr ‘Abdullah bin Abi Quhafahra while others say Hazrat Alira, whose age, at that time, was only ten years. Others assert that the freed slave of the Holy Prophetsa, Hazrat Zaid bin Harithahra was the first one to embrace Islam. However, to us, this argument is useless. Hazrat Alira and Zaid bin Harithahra were among the house-folk of the Holy Prophetsa and lived with him as his own children. They were to follow whatever was said by the Holy Prophetsa, as a matter of fact, no verbal declaration was necessary. Thus, their names need not be included. Among the rest, Hazrat Abu Bakrra is unanimously accepted as being the first and foremost in his acceptance of Islam. Due to his nobility and abilities, Hazrat Abu Bakrra was greatly honoured and respected by the Quraish, and in Islam he acquired a status that no other companion has attained. Hazrat Abu Bakrra did not, even for a moment, doubt the claim of the Holy Prophetsa, rather, accepted him instantaneously. Then he devoted his entire interest and his entire life and wealth to service of the religion brought by the Holy Prophetsa. Among his companions, the Holy Prophetsa held Abu Bakrra most dear to himself. After the demise of the Holy Prophetsa he became his first Caliph. During the time of his Caliphate, he furnished evidence of his unparalleled ability. With regards to Hazrat Abu Bakrra a renowned European orientalist named Sprenger writes:

‘The faith of Abu Bakr is, in my opinion, the greatest guarantee of the sincerity of Mohammad at the beginning of his career. Even though Mohammad himself may have been misled, he would not deceive anyone. In fact, he believed himself to be the prophet of God with full sincerity of heart.’

“Sir William Muir is also in complete concurrence with his view.

“After Hazrat Khadijahra, Hazrat Abu Bakrra, Hazrat Alira and Zaid bin Harithahra, five more individuals accepted Islam through the preaching of Hazrat Abu Bakrra. All of these individuals acquired such eminence and dignity, that they are considered the greatest of companions. These are their names: Hazrat Uthman bin Affanra, Hazrat Abdur Rahman bin Aufra, Hazrat Sa’dra bin Abi Waqqas, Hazrat Zubairra bin Al-Awwam, and Hazrat Talhahra bin Ubaidillah. All of these five companions are amongst the Asharah Mubashsharah, in other words, they are included amongst those ten companions who were especially given glad tidings of entrance into paradise from the blessed tongue of the Holy Prophetsa himself, and who were regarded his closest companions and advisors.” (Sirat Khatam-ul-Nabiyeen, pp. 121-123)

Once, whilst encouraging the Community to make financial sacrifices, Hazrat Musleh-e-Maudra made a connection to the aforementioned incident and stated:

“A believer does not hesitate upon such calls to action (in other words, calls to contribute wealth or make sacrifices), rather, they rejoice and take pride in that they were the first to be called; they do not show fear, but are delighted and express gratitude to God Almighty; they make sacrifices to their utmost for His sake and attain a rank that is preeminent. Can anyone say that Hazrat Abu Bakrra ever thought to himself why he was the first to have the opportunity to offer such services or sacrifices that he did? Would he have thought about it or desired to have that opportunity? He very happily put himself in danger and endured various kinds of suffering for God’s sake. For this reason, he attained a station that even Hazrat Umarra could not. The first to embrace faith is the first to have the opportunity to make sacrifices, though there were dangers even when Hazrat Umarra embraced Islam. They were subjected to torment, prevented from offering prayers and the companions were exiled from their homeland. The first migration to Abyssinia was taking place. The time of prosperity came much after they had embraced Islam, however, even so, Hazrat Umarra could not amount to the station achieved by Hazrat Abu Bakrra for embracing Islam and making sacrifices from the very beginning. Owing to this, when Hazrat Abu Bakrra and Hazrat Umarra fell into a disagreement once, the Holy Prophetsa said, “At a time when you all rejected Islam, Abu Bakr accepted Islam. At a time when you all opposed Islam, he supported Islam. Why do you trouble that same person now?” The Holy Prophetsa himself expressed the merit of his acceptance of Islam and the sacrifices that he demonstrated from the outset, despite the fact that even Hazrat Umarra also endured pain and made sacrifices. Regardless, Hazrat Abu Bakrra was superior for taking the lead. Can anyone claim that Hazrat Abu Bakrra ever desired to embrace Islam at the time of the conquest of Mecca? Even if Hazrat Abu Bakrra was offered the power to govern the entire world in exchange for that, he would consider it an extremely unworthy bargain and refuse to accept it. In fact, he would not even feel the need to spend even an ounce of his effort to reject the governance of the world that would have been offered to him in exchange for this.” (Man Ansari Ila Allah, Anwar-ul-Ulum, Vol. 9, pp. 30-31)

Hence, this is the reward of sacrifice, and this is how Allah the Almighty remunerates a person according to their rank.

In respect to the freeing of slaves, it is recorded that Hazrat Umarra used to say:

“Abu Bakr is our leader, and he freed our leader.” (Sahih al-Bukhari, Kitab Fazail AlSahab Al-Nabi, Hadith 3754)

In other words, he was referring to Hazrat Bilalra. In the early days of Islam, Hazrat Abu Bakrra freed seven slaves with his personal wealth who were being tormented on account of their belief in Allah. Those slaves are named: Hazrat Bilalra, Amirra bin Fuhairah, Zinnirahra, Nahdiyahra, her daughter Bani Mu’ammal, a handmaid and

Umm Umais. (Al-Asabah Fi Tamyeez AlSahabah, Vol. 3, p. 247, Dar-ul-Fikr, Beirut, 2001)

Even the opponents acknowledged his virtuous character and excellent morals. In this regard, Hazrat Musleh-e-Maudra states:

“A man such as Abu Bakrra, to whom all of Mecca was ever-grateful, would spend all of what he earned on the freeing of slaves. Once, he was departing from Mecca when a chief met him en route and asked, ‘Where are you heading, O Abu Bakr?’ He replied, ‘There is no longer any security for me in this city, so I am going elsewhere.’ The chief then said, ‘If a pious individual such as yourself leaves this city, then it will certainly fall into ruin. I shall grant you protection, so do not leave this city.’ Hence, he returned under the protection of this chief.

When he would wake up in the morning and recite the Holy Quran, the women and children would listen through the walls to hear the Quran recitation, for there was great fervour and emotion in his voice, and seeing as the Holy Quran is in Arabic, all the women and children could understand it, and consequently, all the listeners would be moved by it. When word of this spread, a commotion was made in Mecca that everyone would abandon their faith in this way. In the end, the people went to this chief and asked why he had granted him his protection. The chief then went to Hazrat Abu Bakrra asking that he not recite the Holy Quran, as the Meccans were angered by this. Hazrat Abu Bakrra replied, ‘Then rescind your protection of me, as I cannot refrain from doing so.’ The chief then withdrew his protection of him. How wonderful a proof of his righteousness and piety it is that these people were staunch enemies of the Holy Prophet Muhammadsa and would revile him, yet they recognised the virtue of Hazrat Abu Bakrra to the extent that this chief told him that if he leaves the city then it will fall into ruin.” (Tafsir-e-Kabir, Vol. 10, p. 327)

It is stated in relation to the leading of prayers that, in the absence of the Holy Prophetsa, Hazrat Abu Bakrra was among the select few honoured with leading the prayers in Masjid Nabawi. Hazrat Abu Bakrra also had the special honour, under the instructions of the Holy Prophetsa during his final days, of leading the prayers. With regards to this, there are numerous narrations. Hazrat Aishara relates that the Holy Prophetsa said, “It does not behove anyone aside from Abu Bakrra to lead the prayers when he is among them.” (Sunan AlTirmadhi, Kitab Al-Munaqib, Hadith 3673)

Aswad relates, “We were in the presence of Hazrat Aishara and whilst we discussed the punctuality in prayer and its greatness, she said, ‘When the Holy Prophetsa was suffering from the illness which led to his demise, [on one occasion] it was the time for prayer and the call to prayer was made. The Holy Prophetsa instructed, “Tell Abu Bakrra to lead the people in prayer.” He was told that Abu Bakrra is soft-hearted and when he stands in your place, he would not be able to lead the people in prayer. The Holy Prophetsa gave the instruction once again and he was told again that he is soft-hearted. The Holy Prophetsa instructed a third time and said, “Verily you are like the women in the time of Joseph (i.e. you are saying similar things), tell Abu Bakrra to lead the people in prayer.”

Hazrat Abu Bakrra then went forth to lead the prayers. The Holy Prophetsa felt a slight improvement in his health so he went forth with two people supporting him on either side.’ [Hazrat Aishara] says, ‘I remember this, as though I am seeing it today, that due to his illness, his feet were leaving a line in the ground (i.e. he couldn’t walk properly or lift his feet, so they were dragging on the ground). When Hazrat Abu Bakrra saw him coming in this manner he desired to move back, but the Holy Prophetsa indicated to him to remain in his place. The Holy Prophetsa was then brought forward to sit beside Hazrat Abu Bakrra.’”

A’mash was asked if the Holy Prophetsa was leading the prayer whilst Hazrat Abu Bakrra was following, and if the people were in congregation whilst following the prayer of Hazrat Abu Bakrra. He replied in the affirmative whilst indicating with his head. The Holy Prophetsa was sitting to the left of Hazrat Abu Bakrra and Hazrat Abu Bakrra was offering the prayer whilst standing. (Sahih al-Bukhari, Kitab-ul-Adhan, Hadith 664)

The narrator of this, Hazrat Anasra bin Malik Ansari says, “He told me that he [Hazrat Abu Bakrra] followed the Holy Prophetsa, served him and remained in his presence. He then said that Hazrat Abu Bakrra led the people in prayer. During the final illness of which the Holy Prophetsa eventually passed away, it was a Monday and people were standing in rows for prayer, the Holy Prophetsa drew back the curtains from his room and he was looking towards us as he stood, and his blessed countenance was as though it were a page of the Holy Quran. The Holy Prophetsa then smiled out of happiness and we thought to ourselves that we have happily fallen into a trial due to seeing the Holy Prophetsa. Hazrat Abu Bakrra then wanted to move back to join the rows as he thought that the Holy Prophetsa had come to [lead] the prayer. However, the Holy Prophetsa indicated to him to complete the prayer, and then he left the curtain to cover once more, and he passed away that very day.” (Sahih al-Bukhari, Kitab-ulAdhan, Hadith 670)

In another narration, it is mentioned that Hazrat Umarra once led the prayers in those days. The details of this are as follows: Hazrat Abdullah bin Zam’ah states, “When the illness of the Holy Prophetsa intensified, I was among a group of the Muslims which was serving him. Hazrat Bilalra came to call the Holy Prophetsa for prayer. He said to tell somebody to lead the prayers.” Hazrat Abdullah bin Zam’ah went outside and saw that Hazrat Umarra was among the people, but Hazrat Abu Bakrra was not present. Hazrat Zam’ah said, “O Umar, stand up and lead everyone in prayer.” He stepped forward and said, “Allahu Akbar” [to indicate the start of prayer]. When the Holy Prophetsa heard his voice – Hazrat Umar’sra voice was loud – the Holy Prophetsa said, “Where is Abu Bakr? Allah rejects this, and so do the Muslims.” The Holy Prophetsa sent for Hazrat Abu Bakrra. When he came, despite the fact that Hazrat Umarra had led the prayers, Hazrat Abu Bakrra led the prayers again. This is one narration.

In a different narration, it is mentioned that when the Holy Prophetsa heard the voice of Hazrat Umarra, he came outside and

raised his head above his dwelling to see. He then said, “No, no, no. Ibn Abi Quhafah [Abu Bakr] should lead the prayers.” He said this, expressing displeasure. (Sunan Abu Dawud, Kitab Al-Sunnah, Hadith 46604661)

There are further details on this in Musnad Ahmad. When Hazrat Umarra found out about this, he said to Hazrat Abdullah bin Zam’ah, the one who had asked Hazrat Umarra to lead the prayers, “I thought that the Holy Prophetsa had ordered you that I should lead the prayers, otherwise, I would never have led the prayers.” In reply, Hazrat Abdullah bin Zam’ah said, “No. When I saw that Abu Bakr was not present, I thought to myself that, after him, you are most worthy to lead the prayers. That is why I asked you to lead the prayers. I was not told specifically [about you].” This narration is from Musnad [Ahmad bin Hanbal]. (Musnad Ahmad bin Hanbal, Vol. 6, pp. 412-413, Hadith 19113, Alim-ul-Kutub, Beirut, 1998)

With regard to his kindness towards his children, an author writes:

“Hazrat Abu Bakrra loved his children dearly and on many occasions, he would show his affection through his words and his actions. His eldest son, Hazrat Abdur Rahman, used to live in a separate house, however, Hazrat Abu Bakrra had taken it upon himself to arrange for his expenses. His eldest daughter, Hazrat Asmara was married to Hazrat Zubairra bin Al-Awwam. In the beginning, they faced difficult circumstances and did not even have the capacity to have a worker to help around the house. For this reason, Hazrat Asmara had to work very hard, she would prepare the dough, make the food, gather water, draw up water from the well, and she would gather date stones from quite a distance and bring them, placed upon her head. She would also feed the horses etc. When Hazrat Abu Bakr Siddiqra found out about her situation, he sent over a worker who would tend to the horses and put out their feed. Hazrat Asmara would say, ‘By sending the worker, my father has set me free.’” (Sahih al-Bukhari, Kitabul-Nikah, Hadith 5224)

Hazrat Abdullah bin Abi Bakr loved his wife, Atikah, dearly. It is written that, owing to this, he had stopped going for Jihad. Hazrat Abu Bakrra could not bear this and said to Abdullah, “You have stopped going to Jihad because of your wife. You must divorce her.” Although he obeyed this command, owing to the separation from Atikah, he composed some sorrowful and moving couplets. When Hazrat Abu Bakrra heard these, his heart melted and he gave permission for Abdullah to reunite with her. (Talib Hashmi, Sirat Khalifatul Rasul Syedna Hazrat Abu Bakr Siddiq, pp. 349351, Hasanat Academy, Lahore)

Hazrat Bara stated, “I entered the home of Hazrat Abu Bakrra along with him and saw that Hazrat Aishara was lying down and was unwell with a fever. I saw that Hazrat Abu Bakrra kissed Hazrat Aishara on the cheek and inquired about her health, saying, ‘My dear daughter, how are you feeling now?’”

The remaining accounts will be mentioned in future.

(Official Urdu transcript published in Al Fazl International, 2 December 2022, pp. 5-9. Translated by The Review of Religions.)

Editor: Qaasid Muin Ahmad | Design & Layout: Jalees Ahmad | Sub-Editorial: Ataul Fatir Tahir, Aqeel Ahmed Kang