Al Hakam - 23 December 2022

Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7388

‘Pray to Allah Almighty that He strengthens you in your faith’:

Students from Lajna Imaillah Italy meet Hazrat Khalifatul Masih

Students from Lajna Imaillah Italy were blessed to meet with and seek guidance from Hazrat Mirza Masroor Ahmad, Khalifatul Masih V, may Allah be his Helper, through a virtual mulaqat held on 18 December 2022.

Before the mulaqat commenced, Huzooraa kindly asked if everyone was sitting comfortably and if the room was sufficiently heated. Huzooraa then invited Asifa Rehman Sahiba to recite a portion of the Holy Quran, followed by its English translation, presented by Nadia Sahiba. Hazrat Amirul Momineenaa then allowed the students to ask any questions they had.

The first question was about whether one could see God, to which Hazrat Khalifatul Masih Vaa replied that one was not able to see God physically, however, Allah has His own ways of guiding like instilling in the heart a Quranic verse for example. Huzooraa added, “In that form, I have experienced that it is from Allah Almighty; some verses of the Holy Quran […] that shows that it is from Allah Almighty. And, after that, they come true as well. So, it is definite that it is from Allah the Almighty.”

Huzooraa asked Sadr Sahiba Lajna if all the participants were secondary-school students, to which she replied that there were a couple of university students and the rest were studying at different levels at school. Huzooraa also asked whether English was taught at schools in Italy. “They study in Italian, but English is also taught as a subject at schools. However, some of the participants are from Ghana, so they speak very good English,” Sadr Sahiba said. Huzooraa said, “Yes, as for Ghanaians, I know they are very well-versed in English.”

A student then said that often, girls were forbidden from using social media by parents etc., even though, she said, there was no such restriction placed on boys. She asked Huzooraa what could be done about this.

Hazrat Khalifatul Masihaa answered that in his sermons, he had addressed everyone, not just girls, about the potential dangers of

social media.

Huzooraa said, “Whether they are boys or girls, I addressed everyone in my sermon. I did not say that girls should not go on Facebook, or that they should not use WhatsApp or that they should not use Twitter excessively. Rather, I warned the

Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa

Health and leisure

Hazrat Ibn Abbasra narrates that the Holy Prophetsa said:

“There are two blessings that many people are unmindful of: health and free time [to do good deeds].”

(Sahih al-Bukhari, Kitab al-Riqaq, Hadith 6412)

Financial sacrifice must be for the sake of Allah alone

“If someone makes a donation or contributes in the way of our religious needs so that their name is published, then remember that such a one desires worldly fame, renown and recognition. However, a person who walks on this path purely for the sake of Allah Almighty, and remains determined to serve the faith, does not need such things. Worldly renown has no value or worth. Names, written in heaven as recognition, are of true value. What value is there in names written on paper? They are present at one time and waste away later. However, that which is recorded in heaven is never

Prophets of Allah

Hazrat Adam: The first Prophet

Hazrat Mirza Ghulam Ahmadas, In His Own Words

‘De Stem van de Islam Light FM’: Jamaat the Netherlands launch new 24/7 Islamic radio station

A chronology of Waqf-eJadid’s early years (19822003)

<< Continued from previous page

erased. The effects of this last until the end of time. I have many sincere friends, who are known to very few of you, but they have always stood by my side. For example, there is Mirza Yusuf Baig Sahib, who is a true and genuine friend. I have mentioned him because this is a means of introducing brothers to one another, and this also increases their mutual love. Mirza Sahib has been with me since

the time that I lived a life of seclusion. I can see that his heart is replete with love and devotion, and he is constantly filled with fervour to serve the community. In the same manner, there are many other friends as well and all of them are brimming with the sincerity and fervour of love, each to the extent of their own faith and divine understanding.”

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. II, pp. 55-56)

them in revealing clothing.

Hazrat Khalifatul Masih Vaa said that the hijab was a sign of piety. He gave the example of Italy being a Catholic country and how Catholic nuns observed modest clothing and adopted a sense of modesty. Huzooraa said that she should tell her teacher, “‘You people follow Mary, who also used to wear modest clothing and cover her head. She wore loose-fitting dresses. We have also adopted Mary’s way of clothing; hence, we wear the hijab.’”

Hazrat Khalifatul Masih Vaa was asked why, when someone was about to pass away, Muslims recited Surah Ya Sin. She asked what the wisdom was behind doing this.

Huzooraa explained that it was done, “for the satisfaction of their soul.” Huzooraa said that the subject matter of this Surah was such that even at other times, one could recite it for the satisfaction of one’s heart. “If you recite it, know the meaning of it and then ponder over the subject matter in it, then you will feel satisfaction in your heart,” Huzooraa said.

Upon being asked why Muslims slaughtered animals on Eid-ul-Adha, Hazrat Khalifatul Masih Vaa said:

“It is just a sacrifice in remembrance of the sacrifice made by Hazrat Ibrahim, peace be upon him, who was ready to sacrifice his son, Ismaelas; so, [it is done] just to remember that he was [told to] sacrifice his son, his only son – for the sake of Allah Almighty. And this is a symbolic action. We sacrifice the goat to express our sentiments that we are ready to sacrifice everything in the cause of Allah Almighty.”

One student asked Hazrat Amirul Momineenaa what one was supposed to do when one lost faith.

Huzooraa said:

“Then, for that, you should also pray to Allah Almighty that He gives you the strength to be strong in your faith. And you should also read the Holy Quran. Whenever you have any questions in mind you should ask your missionary or you can even write to me.

“But the conditions do not remain the same all the time; sometimes you are relaxed in religious activities, and other times you are very much firm and wish to bow before Allah Almighty, pray to Allah Almighty and cry before Allah Almighty for all the requirements and needs and forgiveness of your sins. So, it all depends; you cannot say that you can always be very much strong in your faith, but if you are praying to Allah Almighty, He will keep you strong all the time.

“Moreover, whenever you pass through this episode or this condition, then you should do more istighfar [and recite] هيلا بوتاو بنذ

رفغتسا. Seek Allah’s forgiveness and ask Him that He may strengthen you in your faith. So, do more istighfar and Allah Almighty will save you from it.”

The next questioner said that in the life of Prophet Mosesas, many things happened that were recorded in the Bible, Torah, and the Holy Quran. A lot of these things, she said, had not been explained by scientists. For example, she said, when the sea parted through his staff and his staff turned into a snake. She asked Huzooraa how one could explain these things.

Hazrat Khalifatul Masihaa asked her if she was studying in secondary school; to which she replied, she was studying at the “linguistic high school”. Huzooraa said:

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Jamaat members, especially those who are not of mature age — young boys, children and girls — that they should not go to it because sometimes it can lead them to the wrong kind of media and platforms, where minds are polluted and poisoned. So that is why they were told to refrain from it.”

Huzooraa added that some social media accounts were beneficial and that Jamaat accounts and websites on social media could be visited. Huzooraa explained that wherever girls were forbidden, so too were boys. Huzooraa explained that if a husband was telling his wife to not use social media, but he was always glued to his phone screen, television or tablet, then this was wrong. Huzooraa said that the Promised Messiahas had explained that husbands should show a good example to their wives.

Upon being asked how an individual could be consistent in achieving their goals, whether religious or worldly, Huzooraa said:

“For that, the first thing is that you will have to increase your willpower. If you are determined that you have to achieve this goal, then you will be consistent; and then, also pray to Allah Almighty that ‘These are my goals, and I think they are very much beneficial for me, and I like them, it is my desire, so Allah help me in this.’ If they are good for you, then Allah Almighty will also help you and give you the power, determination, and consistency to do that thing.

“It all depends on you. If you become relaxed or if you are always depressed, [thinking] ‘Oh, I cannot achieve this goal

and that goal,’ then you cannot. Your willpower should be very strong. If that is strong, then you can achieve everything.

“Always keep in mind that, ‘you are the person who can do everything’ and for that, you will have to work hard. And alongside working hard, you also pray to Allah Almighty to help you.”

A young Nasirah, 8, said to Huzooraa that her teacher asked her why it was that Muslim girls wore the hijab, whilst boys did not. Huzooraa said that, firstly, no one was asking her to wear a hijab at such a young age anyway.

Huzooraa added: “Yes, when girls reach the age of maturity, they are told to observe the hijab, because boys have a habit of staring at girls. […] However, girls do not have this bad habit. [...]”

Hazrat Khalifatul Masih Vaa explained that women were admonished to wear the hijab so that they may be safeguarded from the evil looks and intentions of the men. Huzooraa then referred to the statement of the Promised Messiahas, wherein he said that if people could guarantee that from now on all men would remain chaste and not stare at women, then we might allow relaxation with regard to the hijab. Otherwise, Allah had stated in the Holy Quran that both men and women should lower their gaze. In addition to that, women had been told to observe the hijab as they could not blindly trust men. Huzooraa then gave the example of a woman from the UK who wrote an article in which she had stated that men only supported women to abandon modest clothing because they wanted to look at

“You should try to find out the reason. If it is because of some fellow beings, some people, some officials, or some of your friends, then you should always think that you have not accepted Islam or Ahmadiyyat because of these people. You understood the religion and accepted Islam and Ahmadiyyat. You understood the claim of the Promised Messiahas and felt that he was the right person who claimed to be the Promised Messiah. And you understand that Islam is the true religion and the Holy Prophet, peace and blessings of Allah be upon him, is the last of the Prophets and the Quran is the last sharia. So, if you are determined to learn more about your religion, then instead of losing faith, you should try to read the Holy Quran and pray to Allah Almighty that He strengthens you in your faith.

“But normally, people lose their faith because of some worldly things, or some of the bad attitudes of some of their fellow beings; or, even in the Jamaat, sometimes with their fellow friends or office-bearers. So, always keep in mind that you have not accepted Islam and Ahmadiyyat because of anyone, but just to save yourself and bring yourself closer to Allah Almighty. If you are keeping this point of view in mind and you have this type of understanding, then you will never lose your faith.”

Huzooraa then said that apart from the causes he had explained, was there any in the questioner’s mind for which she thought people lost faith? She said that sometimes she did not feel motivated to pray or recite the Holy Quran. Upon this, he said:

“Then, you can read the commentary of the Holy Quran; there, you can also find out the explanation of it. The thing is that it is not the stick. Allah Almighty only wanted to show the miracle to the followers of Moses, to the Jews, the Israelites.”

Huzooraa explained, “It was actually the place where the Nile was falling into the sea, and there are times when the water recedes. [...] So, it was that time when the water receded and they passed the river through that gap. But when the army of Pharaoh was coming, at that time it was – because of the natural process [of tides] – the water started coming again into the sea and both sides joined together and they [Pharaoh’s army] all drowned in it. So, although it was a miracle, it happens and it still happens.”

As for Prophet Moses’ staff becoming a snake, Huzooraa said that the staff “looked like a snake. It was not a real snake. That is why, when Allah Almighty first showed this miracle to Mosesas, he himself got afraid of this change of the stick and he ran away from the place. Allah Almighty said, ‘No, don’t worry. It is still a stick. It is [just] looking like a snake.’ So, it also happened that those magicians threw their ropes and they became like snakes because they mesmerised the whole of the viewers standing there. But, when Allah Almighty asked Moses to throw a stick, he threw the stick and the process of mesmerism was finished and was shaken off. And the people realised that it was all a magic [trick].” Hazrat Khalifatul Masih Vaa said that prophets, however, did not mesmerise or perform magic. Rather, it was Allah who made something appear to the viewers as something else.

Huzooraa added that even in our times, a

Photo courtesy of Suhaib Ahmad

similar phenomenon existed in the medical world, where some patients believed to see objects that only existed in their minds and psychiatrists affirmed this.

Fareedah Ahmad Sahiba said that a majority of people in Europe often expressed hatred towards the Holy Founder of Islam, Prophet Muhammadsa, and even in school, she said, wrong teachings were attributed to him which further increased hatred in the new generation. She asked Huzooraa, being an Ahmadi and student, what she could do in this regard.

Hazrat Khalifatul Masih Vaa said that when any wrong thing is attributed to the Holy Prophetsa, one should take a stand and tell them the truth of the matter. Huzooraa said that even an Italian author [Laura Veccia Vaglieri] wrote a book [An Interpretation of Islam] some time ago in which she said that the Prophet Muhammadsa possessed excellent morals and that whatever negative thing was said about Islam was wrong. Huzooraa added, “You should keep that book in front of you, prepare a lecture and then request to speak on this topic. University students should hold seminars at their universities, explaining the true Islam. Or you could hold seminars on your own, invite your female friends to it and inform them about the authentic history and that a distorted version of the history [of Islam] was being spread by those people.”

Upon being asked what the difference was between Sunni, Shia, and Ahmadi Muslims, Huzooraa said:

“Sunnis and Shias are the people who are still waiting for the Imam Mahdi and Promised Messiah.”

Hazrat Khalifatul Masihaa explained that Sunnis believed in the four Khulafae-Rashideen who succeeded the Holy Prophetsa, whereas the Shias said that Hazrat Alira was the only rightly-guided Khalifa and they do not believe in the

other three. “But, Ahmadis say that all four Khulafa were rightly guided Khulafa, plus we believe that, according to the prophecy of the Holy Prophetsa, the Imam Mahdi and Messiah who was to come in the Latter Days has come in the person of Mirza Ghulam Ahmadas of Qadian. And the Holy Prophetsa and the Noble Quran, itself, told us of some signs, [saying] ‘these signs will occur or will happen at the time of the claim of the Promised Messiahas.’ And those signs, quite a number of them, have been fulfilled; and at that time there was a claim of Hazrat Mirza Ghulam Ahmadas and the time was also mature when it was prophesied about his coming. So, we believe that that person who was to come according to the belief of all the Muslims, in the Latter Days, has come in the person of Hazrat Mirza Ghulam Ahmadas.”

Huzooraa then gave a couple of examples of the prophecies and signs that had been fulfilled, such as the prophecy regarding modern means of transportation and the signs of the eclipse of the Sun and the Moon.

“So, this is the difference between us and other non-Ahmadi Muslims. They are still waiting or sometimes they refuse now that he will come. So, that means, they are trying to refuse to accept the prophecy of the Holy Prophetsa but we say, there is no [reason] to refuse or deny it. We say that the claim is there, and all the prophecies have been fulfilled. So, you must accept the Promised Messiahas.”

Upon being asked how one could stop people from using foul language, Hazrat Khalifatul Masih Vaa said that if Ahmadis did not correct their morals, then there was no benefit in accepting the Promised Messiahas. Huzooraa said that the Promised Messiahas had stated that one should strengthen their relationship with God and also look after their fellow human beings, after having pledged allegiance to him.

“What is the point of being an Ahmadi if one does not care for each other?” Huzooraa said, the Promised Messiahas had also once stated with regard to Jalsa Salana that, if one did not care for another and did not respect another’s feelings, then what was the point of coming to the Jasla?

Huzooraa said that whoever used foul language was wrong and should be told that such language and behaviour did not behove a true Ahmadi Muslim.

Upon being asked why Allah created Satan, Huzooraa said that God did this so that the good people could be differentiated from the bad ones. Huzooraa explained that those who did good would be rewarded with eternal bliss — heaven. And those who did evil deeds would be punished in hell. Hazrat Khalifatul Masihaa said that Satan was not a physical entity; and added that every evil thought was Satan’s whisper. Huzooraa added, “If you shun evil thoughts from your mind, you would distance yourself from Satan. If you follow through on your good thoughts and intentions, you would be counted among those who obey Allah Almighty and you would come close to God.”

Upon being asked how one could instil a love for salat and Quran, Huzooraa explained that one should remember the favours, Allah bestowed upon us; He had created us and had bestowed man with many things through His attribute of ar-Rahman, He listened to our prayers and provided for us, He had revealed the Holy Quran, which contained all matters required for man’s success. Hazrat Khalifatul Masih Vaa said that one should also read the translation and commentary of the Holy Quran so that their love for this Book could increase. Moreover, Hazrat Khalifatul Masih Vaa said, one should supplicate during salat so that Allah may increase one’s love for salat. And when one’s love for Allah increased, they would be

more inclined to pray to God to offer thanks to Him.

A science student asked how she could convince those who tried to explain everything through science that there was a God, the Creator.

Hazrat Khalifatul Masih Vaa explained that every creation required a creator. Likewise, a creator has created the universe. Huzooraa said that that Creator or Originator of the Universe was believed by Muslims to be God the Exalted.

Huzooraa also told the questioner to read the books  Our God, and Ten Proofs for the Existence of God. Huzooraa added that Hazrat Khalifatul Masih IVrh had dedicated a chapter to this subject in his book  Revelation, Rationality, Knowledge and Truth. “If you increase your knowledge, you will be able to give a response to such people,” Hazrat Khalifatul Masihaa said.

As for those who raised an objection with regard to God being All-Powerful, and as to why he could not make Islam instantly victorious, Huzooraa said, “Allah the Exalted is All-Powerful but He has also enacted some laws of nature.”

Alluding to those who don’t believe in God, Huzooraa said, for example, Richard Dawkins, “We sent the Holy Quran, the FiveVolume Commentary to him, and various other books about the existence of God, and said, ‘You object to Allah’s existence, read this and then reply to it.’ He replied, ‘I’m not interested in reading anything.’”

Huzooraa said that if they spread their beliefs to people, then they should be open to reading about other people’s beliefs too, and only then would they truly be able to draw a comparison.

Hazrat Khalifatul Masihaa then conveyed his salam and the mulaqat 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

23 December

23 December 2005: Hazrat Khalifatul Masih Vaa delivered his Friday Sermon from the Jalsa Gah in Qadian, which was the first time that a live transmission from the Jalsa Gah of Qadian was broadcast throughout the world. During his Friday Sermon, Huzooraa granted valuable guidance to the volunteers and guests of Jalsa Salana Qadian.

23 December 2011: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa spoke on Syed Abdul Haye Shah Sahib, Nazir Ishaat Rabwah and his services for the Jamaat.

23 December 2016: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa shed light on the persecution of the Jamaat and the need for patience, prayers, and steadfastness during testing times.

Huzooraa narrated how the opponents

of the Jamaat had recently gathered a huge crowd in the name of celebrating Eid Milad-un-Nabi in Dulmial, Pakistan, but had gone on to attack the Ahmadiyya mosque there. Huzooraa also gave details about Malik Khalid Javaid Sahib, a local Ahmadi who suffered a heart attack during the attack on the mosque and passed away as medical help could not be made available in time due to the siege of the mosque by the unruly mob.

24-25 December

24 December 2004: During his Friday Sermon on this day, delivered from Baitus Salam Mosque in Paris, Hazrat Khalifatul Masih Vaa shed light on marital issues and granted guidance in this regard in light of the Holy Quran.

24 December 2010: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Sheikh Umar Javed Sahib, who had been martyred

in Mardan, Pakistan. He had the opportunity to serve the Jamaat as Nazim Khidmat-e-Khalq of District Mardan.

25 December 2015: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Yunusjan Abdujalilov Sahib of Kyrgyzstan, who had been martyred on 22 December. He was born in 1978 and accepted Ahmadiyyat in 2008. He had been serving as the general secretary of his local Jamaat.

26-27 December

26 December 2014: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Ahmad Shamshir Sookia Sahib, who had been serving as a missionary in Mauritius. He was born in 1933.

He started work in the civil service in 1953. In 1962, while he was on leave from his employment, he

visited Qadian and Rabwah. He had a great desire to dedicate his life to the Jamaat, and during his visit to Rabwah, he sent a letter of resignation from his job, devoted his life and got admission to Jamia Ahmadiyya. He graduated from Jamia in July 1966 and was sent to Mauritius. He had the opportunity to serve as a missionary in Mauritius, Ivory Coast and Benin. He translated the Holy Quran into the Creole language and the Promised Messiah’sas book Kashti-e-Nuh into French.

27 December 2013: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa instructed Ahmadis to pray for those members of the Jamaat who were being persecuted due to their faith in Ahmadiyyat, particularly in Pakistan, Indonesia, and Syria.

28-29 December

28 December 2014: Hazrat Khal-

ifatul Masih Vaa, concluded the Jalsa Salana Qadian, India, with a faith-inspiring address. Huzooraa addressed the final session via satellite link from London. Over 18,700 people, representing 37 countries, attended the Jalsa in Qadian, whilst more than 5,400 had gathered in London for the concluding session. Annual Conventions also took place this weekend in Ivory Coast, Nigeria, Senegal and the West Coast of America.

During his address, Huzooraa spoke of how Islam’s teachings were being distorted by terrorist and extremist groups throughout the world. He categorically condemned all forms of extremism and said that the Ahmadiyya Muslim Community was constantly engaged in spreading the peaceful message of Islam.

29 December 2013: Hazrat Khalifatul Masih Vaa, concluded the 122nd Jalsa Salana Qadian, India with a faith-inspiring address. Huzooraa addressed the final session via a satellite link from the Baitul Futuh Mosque in London. Over 17,000 people in Qadian attended the Jalsa, whilst almost 5,000 had gathered in London for the concluding session. Huzooraa said: “Where there is goodness, there is also evil and immorality and cruelties of the highest order are being perpetrated in today’s world. Modern technology is being abused by many in order to spread satanic influences and injustice and as a result, mankind is moving away from God and true faith. Today, it is only the satellite channel of the Ahmadiyya Muslim Community, MTA International, that is broadcasting peace, righteousness and virtue 24 hours a day in accordance with the true teachings of God Almighty and the Holy Prophet Muhammad, peace be upon him.” (www.alislam.org/ press-release/jalsa-salana-qadian-concludes/)

Concluding, Huzooraa mentioned a terrorist attack perpetrated against the Ahmadiyya Muslim Community in Bangladesh a few days earlier and also the martyrdom of an Ahmadi Muslim in Kyrgyzstan. In light of these incidents, Huzooraa urged Ahmadi Muslims across the world to remain vigilant against the threat of extremism and terrorism and prayed that Allah the Almighty may protect all members of the Community.

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Prophet Adamas, who lived 6000 years ago, was a noble man and prophet of Allah. He is commonly said to be the first man on Earth; however, this deeply-seated notion entertained by several is in fact incorrect. Man existed even before Prophet Adamas Adamas was, in actuality, the first prophet of God sent to the world to guide mankind.

The above-mentioned view has been supported by various scholars as well as modern-day science. Science has proven that man has lived and existed for a long, long period predating the advent of Prophet Adamas. In fact, the world has passed through many phases and cycles of creation.

Hazrat Muhyiddin Ibn Arabirh, a wellknown Muslim scholar, philosopher, and Sufi, in his writings, explained and stated that once, in a dream, he saw himself performing a circuit around the Holy Kaba. There, in the dream, Ibn Arabirh saw someone, in a vision, who claimed to be one of his ancestors. Ibn Arabirh asked him how long it had been since his demise; to which the man replied that his demise was more than 40000 years ago. Hearing this, Ibn Arabirh stated that this period predated that of Adam’s time. To this, the man replied, ‘Which Adam?’ He asked if he was referring to the Adam closer to his time, or another Adam.

Hazrat Khalifatul Masih IVrh, in a question-and-answer session, dated 23 July 1984, upon being asked if Prophet Adamas was the first man, said:

“The answer, in short, to that is no. He was not the first man. There were men before him which were the people whom he addressed as a prophet. […]” Huzoorrh further elaborated on the tribe Adamas was sent to and said that his tribe had developed to an extent whereby, in the sight of Allah, they were capable of receiving and understanding God’s divine message. “They were in fact the most developed people of that age, and they had reached a point of sophistication and of a culture where they were capable of receiving Allah’s message and ultimately paying due heed to it –though, in the beginning, they didn’t, but ultimately. [...] So, the first man capable of receiving revelation from Allah was Adamas; but [he was] not the first man.”

In Islam, we understand that Man was not created suddenly. According to the Holy Quran, man was created through a gradual process. In the same fashion, man’s intellect and mental faculties also underwent a gradual process. In light of this, Hazrat Musleh-e-Maudra states:

“The Quran shows that human beings

Hazrat Adam: The first Prophet

Adam was created on a

Friday

In a hadith of the Holy Prophetsa, whilst narrating about the importance and significance of Friday, he said:

“The best day on which the sun has risen is Friday; on it Adam was created.” (Sahih Muslim, Kitab al-Jumuah, Hadith 854)

Once, during one of his morning walks, the Promised Messiahas said:

“Adam was born in the late afternoon on the sixth day. At that time, the cycle of Jupiter was coming to an end and Saturn’s cycle was about to begin. Since the effects of Saturn promote bloodshed and carnage, in view of the fact that Adam would be born in a cycle subjected to the influences of Saturn, the angels said:

“‘Wilt Thou place therein such as will cause disorder in it?’

“It is a matter of principle that just as humans are aware of the inherent nature of earthly influences and plants, in the same manner, heavenly creatures possess a knowledge about heavenly influences.” (Malfuzat, Vol. 3, pp. 10-11)

The Angels’ response upon Adam being appointed a Khalifa

When Allah the Almighty told the angels that He was going to raise a prophet on the earth, they asked: نحنو ۚ ءآمدلا کفسیو اھیف

“‘Wilt Thou place therein such as will cause disorder in it, and shed blood? – and We glorify Thee with Thy praise and extol Thy holiness.’” (Surah al-Baqarah, Ch.2: V.31)

were in existence before Adamas but that they were not yet able to bear the responsibility of revealed Law. They lived in caves and in mountain fastnesses. It is for this reason that the Quran has called them by the name of Jinn, which means literally those that dwell out of sight.” (Introduction to the Study of the Holy Quran, p. 308)

Adamas, the Khalifa

The Holy Quran, concerning the creation of Adam, states:

“And when thy Lord said to the angels: ‘I am about to place a vicegerent in the earth.’” (Surah al-Baqarah, Ch.2: V.31)

Here, we must understand that this verse does not mean that all those who lived before Adam were wiped off the face of the earth. In fact, Allah the Almighty is stating the dawn of a new era of prophethood.

Once, the Promised Messiahas was asked about Prophet Adamas being the first man, as stated in the Bible. Answering the question, Huzooras said:

“I do not believe this, nor do I follow the Torah in this matter, that this world had its beginning six or seven thousand years ago with the birth of Adam, and that there was nothing before that as if God was idle. Nor do I propose that the entire human race, which is present in different regions of the world at this time, is the progeny of that same last Adam. I believe that the human

race was present even before this Adam, as is evident from the words of the Holy Quran. God said that: ۃفیلخ ضرالا یف لعاج ینا

“Khalifa means ‘Successor’. From this, it becomes clear that the creation existed even before Adamas. Therefore, I cannot say if people of America and Australia, etc., are from the progeny of this last Adam or from the progeny of some other Adam.” (Malfuzat [1984], Vol. 10, p. 551)

Referring to the word Khalifa used in the aforementioned verse of the Holy Quran, Hazrat Musleh-e-Maudra, in  Tafsir-e-Kabir, states under the above-quoted verse:

“In my opinion, the word Khalifa is also used because Adamas was about to issue the commands and prohibitions of God Almighty in the world and it was being pointed out that now a prophet of God Almighty is about to be appointed in the world.” (Tafsir-e-Kabir, Vol. 1, p. 275)

In another place, Hazrat Musleh-eMaudra has explained, “Adamas was not the first human being, but was the first human being whose intellect was capable of accepting and bearing the responsibility of revelation. The Quran nowhere states that God desired to create man and therefore created Adamas. The Quran expressly states that God decided to appoint a ‘Vicegerent upon earth and appointed Adamas.’” (Introduction to the Study of the Holy Quran, p. 309)

Some have raised the allegation that the angels, here, have acted against God and questioned why God created Adam. However, it must be borne in mind that angels cannot do anything out of their own accord. They do as they are commanded by Allah, as stated in the Holy Quran: نورمؤی ام نولعفیو

“And do as they are commanded.” (Surah al-Tahrim, Ch.66: V.7)

Let it be clear that the angels did not object, they simply mentioned some facts before God. Further elaborating on this matter, we read, in  the Five Volume Commentary:

“The angels saw the darker side of the picture only, but God saw the brighter side. Adam was, in the sight of God, a trumpet through which His clarion call was going to be sounded to the people. The dead were going to be quickened and the slumberers awakened from their sleep. Henceforward, there were to come into being men who would know their God and manifest His attributes and lead pious and righteous lives.” (Five Volume Commentary, Vol. I, p. 92)

Adam was given knowledge of divine attributes

Since time immemorial, it has been the practice of Allah the Almighty when He sends a prophet to the world for the

Jalees Ahmad Al Hakam

reformation of mankind, the prophet is equipped with divine knowledge and help, for his work is left incomplete without these blessings.

In Surah al-Baqarah, Allah Almighty reminds us:

“And He taught Adam all the names.” (Surah al-Baqarah, Ch.2: V.32)

All prophets who walked the earth came with the same message, that is, to spread the oneness of God. Thus, before one is able to spread the message  of tawhid, it is first necessary to introduce the One God to the world. It is through understanding God and His attributes that man becomes capable of understanding His message.

Hazrat Musleh-e-Maudra has explained that from the Holy Quran there are certain  asma’ (names) that are necessary for the fulfilment of man’s religion and morals and which no one can teach except God Almighty. Thus, the  asma’ that are mentioned in this place are surely the ones that are meant and alluded to in the following verse:

has been established in Surah Ha Mim alSajdah:

“Prostrate not yourselves before the sun, nor before the moon, but prostrate yourselves before Allah, Who created them, if it is Him Whom you [really] worship.” (Surah Ha Mim al-Sajdah, Ch.41: V.38)

The meaning of this verse is that the angels were commanded to assist Adam and help him in his mission. To assist believers is one of the tasks of angels as explained by Hazrat Musleh-e-Maudra in his book, Malaikatullah

Regarding this, the  Five Volume Commentary has explained:

“The word ةدجس has been used here in the sense of ‘obedience’, and ‘submission’. Thus, the verse means that God bade the angels to serve Adam, that is, assist him in his mission. In this way, the angels are ordered to serve all the Prophets of God, their chief duty being to help the cause of a Prophet and to draw the hearts of men towards him.”

(Five Volume Commentary, Vol. I, p. 101)

This has been mentioned elsewhere in the Holy Quran also:

“‘And O Adam, dwell thou and thy wife in the garden and eat therefrom wherever you will, but approach not this tree lest you be among the wrongdoers.’” (Surah al-A’raf, Ch.7: V.20)

Here, at first glance, one may think, as the majority of Muslims do, that Adam was told to stay in  jannah which the righteous people shall inherit; however, with a deep study of the Holy Quran, we know that this is not the case. Firstly, we know that this place cannot be referring to heaven – or the abode of the afterlife – as God had already stated “‘I am about to place a vicegerent in the earth.’” (Surah al-Baqarah, Ch.2: V. 31) Thus, establishing that Adam was here on earth. Further to this, the Holy Quran has clearly stated that when one enters heaven, one will not be “ejected therefrom.” (Surah al-Hijr, Ch15: V.49) And, thus, to say Adam was made to leave or exit  jannah will go against the teachings of the Holy Quran.

That is, do you not see how Allah sets forth the similitude of a good word, it is like a pure tree. Then, He further states: لثم و ۃثیبخ ةرجشک

ۃملک (Surah Ibrahim, Ch.14: V.27). That is, the case of an evil word is like that of an evil tree. (Tafsir-e-Kabir, Vol. 1, p. 339)

Huzoorra further states that shajarah can refer to all evils that were forbidden to Prophet Adamas. But in terms of the content of this verse, the forbidden tree will mean that Adam was told to avoid Iblis and his followers because Iblis was to mislead Hazrat Adamas and his descendants. (Tafsire-Kabir, Vol. 1, p. 339)

“And to Allah [alone] belong [all] perfect attributes. So call on Him by these. And leave alone those who deviate from the right way with respect to His attributes. They shall be repaid for what they do”. (Surah alA’raf, Ch.7: V.181)

Huzoorra further explained that the verse states that Allah was the possessor of all good names, i.e., attributes. So, remember Allah by these names, and leave out those who adopt the wrong path in His names and attributes, and act out of doubt and strife. Huzoorra said that it was clear from this verse:

Without acquiring the correct knowledge of the names and attributes of God, one could not acquire the knowledge of God and inherit His bounties.

The correct knowledge of  asma’, i.e. attributes, could be understood from His teaching. Those who rely solely on their thoughts and intellect surely make mistakes and cannot acquire the correct knowledge of His divine names. Therefore, since Adam was sent for the establishment of religion and the relationship between mankind and Allah, it was necessary for him to be taught the attributes of Allah so that his nation would recognise and establish a connection with Allah through those attributes. (Tafsire-Kabir, Vol. 1, pp. 312-313)

“Submit to Adam”

In the Holy Quran, when we read about Hazrat Adamas, we are also reminded of the incident where the angels were told to submit to him. This episode has been mentioned in various places in the Holy Quran. The first we read about this is in Surah al-Baqarah:

“And [remember the time] when We said to the angels: ‘Submit to Adam,’ and they [all] submitted.” (Surah al-Baqarah Ch.2: V.35)

This verse does not mean that the angels were commanded to prostrate, as worship, before Adam, as the only being worthy to prostrate towards is Allah Himself, as it

The Promised Messiahas, alluding to the true purport of prostrating to man, has explained:

“Remember, this injunction to prostrate does not relate to the occasion when Adam was created. It is a separate commandment to the angels to the effect that whenever a human being attains the true and ideal human station and harmony, and the spirit of God comes to reside in him, they should always hasten to make their obeisance to him. That is, they should visit him with heavenly light and invoke the blessings of the Lord on him.” (Taudih-e-Maram, p. 42)

Iblis refuses to submit

Iblis, who was from among the jinn, was also commanded to submit to Adam. Out of sheer ignorance and uppity, he denied this command of Allah and expressed “‘I am better than he. Thou hast created me of fire while him hast Thou created of clay.’” (Surah al-A’raf, Ch.7: V.13) He also said, “‘Shall I submit to one whom Thou hast created of clay?’” (Surah Bani Isra’il, Ch.17: V.62)

It must be remembered that opponents of prophets are always prone to act like Iblis They oppose their prophet because they feel that they are better and superior to them in all ways. Their arrogance, and thinking that they were better, became their downfall. This arrogance stems from their ignorance.

Adam and the meaning of “jannah” and the “tree”

The story of Adam and Eve is one we are all familiar with. Hazrat Adamas was commanded by Allah to keep away from one tree. This episode has been mentioned in the Holy Quran on various occasions, yet many have stumbled in understanding its true purport. The Holy Quran states:

Commenting on this, Hazrat Musleh-eMaudra writes that the garden where Hazrat Adam was made to dwell was an earthly garden and not a heavenly one. Huzoorra explains that the Holy Quran states that the entry of Satan into the garden, where Adam was, has been proven; therefore, it is contrary to reason that Satan was in and placed in paradise along with Adamas, as we know that only God’s righteous servants shall inherit and dwell in it. For Satan to be there is illogical. Thus, this must mean that the garden where Adam was, was an earthly garden, not heaven. (Tafsir-e-Kabir, Vol. 1, p. 336)

With regards to the meaning of “tree” ةرجشلا, Hazrat Musleh-e-Maudra explained that the word shajarah – which literally meaning tree – is used in the Holy Quran as a metaphor for a good and bad word. God Almighty states:

Alluding to Iblis, who refused to submit to Adam, and Satan, who caused Adam to slip, the Five Volume Commentary states: “It must be noted here that the being whom the Quran has represented as having refused to submit to Adam is called  Iblis, while the person who tempted him is called Satan. This distinction is observed not only in the verse under comment, but in all the relevant verses throughout the Quran. This shows that, so far as this narrative is concerned, Satan and Iblis were two different persons. In fact, the word Shaitan (Satan) is applied not only to evil spirits but also to certain human beings also who, on account of their evil nature and wicked deeds, become, as it were, fiends incarnate. Just as a man can advance in virtue and piety so as to become like an angel, similarly, he may become morally so depraved and degenerate as to be called a devil. Thus, the  Shaitan, who tempted Adam and caused him to slip, was not an invisible evil spirit but a wicked man of flesh and blood, a devil from among human beings, a manifestation of Satan, and an agent of Iblis. He was a member of the family, which Adam had been bidden to avoid.” (Five Volume Commentary, Vol. II, p. 971)

“And We said: ‘O Adam, dwell thou and thy wife in the garden, and eat therefrom plentifully wherever you will, but approach not this tree, lest you be of the wrongdoers.’” (Surah al-Baqarah, Ch.2: V.36)

Satan’s whisper

When Adam and his wife were in the garden, the Holy Quran states that Satan “whispered evil suggestions to them so that he might make known to them what was hidden from them of their shame, and said, ‘Your Lord has only forbidden you this tree, lest you should become angels or such [beings] as live forever.’” (Surah al-A‘raf, Ch.7: V.21)

In an attempt to steer Adam away from the right path and God’s command, Satan swore he was a sincere counsellor for him. The Holy Quran states that when Adam was caused to slip, he immediately realised his mistake and began covering himself by committing good deeds. Allah the Almighty says to them, “‘Did I not forbid you that tree and tell you: verily, Satan is to you an open foe?’” (Surah al-A‘raf, Ch.7: V.23)

The Holy Quran states that Adam’s act was a misjudgement and not purposeful. “And verily, We had made a covenant with Adam beforehand, but he forgot, and We found in him no determination [to disobey].” (Surah TaHa, Ch.20: V.116)

Commandment to migrate

The episode of Adam being commanded to leave the garden in which he was has been mentioned in the Holy Quran several times.

Allah Almighty states:

three or more. This denotes that those who were told to leave or go forth were actually a group, rather than just two people. (Tafsir-eKabir, Vol. 5, pp. 476-77)

Further commenting on this episode, Hazrat Musleh-e-Maudra states:

“And we said that some of you will be enemies of others, that is, do not consider this enmity to end here. This enmity will continue in the future, and in the time of every prophet, Satan will try to attack in the same way.” (Tafsir-r-Kabir, Vol. 1, p. 342)

The above-quoted verse also states that Allah’s guidance shall descend from time to time. As Prophet Adamas was the first prophet, a new era was being ushered in and God’s grace and bounty were descending with it.

Adam’s sons: Cain and Abel

The story of the two sons of Adam, Cain and Abel, has been mentioned in the Holy Quran, though their names have not been recorded, they have been mentioned in the Torah.

Hazrat Khalifatul Masih Ira said that, although these names were not mentioned in the Holy Quran, there was no reason to deny them either. (Haqaiqul Furqan [2005], Vol. 2, p. 93)

The Bible states that Cain was a farmer and Able a keeper of sheep.

The Holy Quran relates the story of Adam’s sons: Cain and Abel. The Quran states: “They each offered an offering, and it was accepted from one of them and was not accepted from the other.”

Here, Abel alludes to the fact that those who do wrong are the inmates of the Fire. They cannot attain any bliss in this world or the hereafter. However, Cain, incited by his nafs to kill his brother, murdered him.

The Holy Quran states that after he murdered Abel, a raven appeared before him and scratched the ground, “That He might show him how to hide the corpse of his brother.” (Surah al-Ma’idah, Ch.5: V.32)

Seeing the raven, Cain said, “‘Woe is me! Am I not able to be even like this raven so that I may hide the corpse of my brother?’ And then he became regretful.” (Surah alMa’idah, Ch.5: V.32)

The Holy Ka‘bah

Alluding to the Holy Ka‘bah, the Quran states: “Surely, the first House founded for mankind is that at Becca, abounding in blessings and a guidance for all peoples.” (Surah Aal-e-Imran, Ch.3: V.97)

in the Holy Quran, rebuilt the Ka‘bah on its foundations. (See article:  The father of prophets: A brief look into the life of Prophet Abrahamas) After some time had passed, the Holy Ka‘bah turned into a house of idols where people would gather to worship their idols, numbering up to 360.

It was with the advent of the Holy Prophetsa that the house founded for mankind was restored to its intended condition and became the centre of worship.

After Prophet Adam

“But Satan caused them both to slip by means of it and drove them out of [the state] in which they were. And We said: ‘Go forth; some of you are enemies of others.’” (Surah al-Baqarah, Ch.2: V.37)

When Satan caused Adam to slip, Allah the Almighty commanded him to leave. A common misconception has crept into the minds of some people who say that it was only Adam and Eve who were told to leave; however, again, with a study of the Holy Quran, we find that this is simply not the case.

The Holy Quran states:

“He said, ‘Go forth, both of you, from here, some of you being enemies of others. And if there comes to you guidance from Me, then whoso will follow My guidance, will not go astray, nor will he come to grief.’”

(Surah Ta Ha, Ch.20: V.124)

Commenting on this verse, Hazrat Musleh-e-Maudra has explained that in this verse, Allah says, “Go forth, both of you, from here, some of you being enemies of others.” Here, both Adam and Eve are not meant, because in that case, the meaning of the verse would be that Adam and Eve would be enemies to each other, and this is obviously false and incorrect. The word “both”, in actuality, alludes to two groups, one that belonged to Adam and the other that belonged to Satan. Another point that supports this is the usage of the word اعیمج which is never used if it is just referring to two people. Huzoorra states that the word اعیمج was used because there were many people with Hazrat Adamas and many with Satan. The word مک has also been used which, in Arabic grammar, is used for a group of

The Holy Quran does not mention what the offering was.

Cain said to Abel, “‘I will surely kill thee.’” Hearing this, Abel replied: “‘Allah accepts only from the righteous.’” (Surah alMa’idah, Ch.5: V.28)

He further said:

“‘If thou stretch out thy hand against me to kill me, I am not going to stretch out my hand against thee to kill thee. I do fear Allah, the Lord of the Universe. I wish that thou shouldst bear my sin as well as thy sin, and thus be among the inmates of the Fire, and that is the reward of those who do wrong.’” (Surah al-Ma’idah, Ch.5: V.29-30)

Some traditions point towards Hazrat Adamra having originally built the Holy Ka‘bah. And from then, it served as the centre of worship for his progeny. Hazrat Khalifatul Masih IIIrh, alluding to this, states: “Allah the Almighty observes لوا نا سانلِل عضو تیب that the first House founded for all mankind was built in Mecca. From various traditions [of the Holy Prophetsa] and Quranic verses, I have reached the conclusion that when ‘our Adamas’ was born and raised to Prophethood, the world was populated in only a small region. […] God Almighty, in His perfect Wisdom, vouchsafed the revelation to Adamas and had His House rebuilt for all the peoples of that time and linked all the descendants of that Adam to it. […] The progeny of Adam who had dispersed to become separate and distinct nations and who enjoyed the company of their exclusive Prophets, lost all interest in the House of Allah founded for all mankind. They neglected the House of Allah to such an extent that, in consequence of vicissitudes of life, lack of maintenance, and for not being inhabited, even the traces of this House, the Ka‘bah, were obliterated.” (Twenty-three Great Objectives of Building the House of Allah, pp. 97-98)

Later, Hazrat Abrahamas, as recorded

Hazrat Khalifatul Masih IIIrh has explained that in the time of Hazrat Adamas “people had not spread into the world and divided into various nations. Thus, spiritually, the Ka‘bah was the centre for all mankind. Thereafter the progeny of Adamas began spreading in the world and inhabited far-off places. Their mutual connections were severed. God Almighty started sending Prophets to each people for their spiritual uplift and progress, thus spiritually they no longer remained one people, rather they dispersed and disintegrated and the progeny of Adam was split into various nations.” (Twenty-three Great Objectives of Building the House of Allah, p. 98)

Sethas, the son of Adam

Sethas was one of the sons of Adam, who was raised as a prophet after Adam. Hazrat Musleh-e-Maudra explains:

“According to Islamic traditions, in the genealogy of Adam, the first prophet was Adam, who was the father. The second prophet was Seth, who was the son of Adam. The third was Enoch, who was the fifth great-grandson of Adam, and the fourth prophet was Noah, who was the grandson of the fifth great-grandson [of Adam].” (Tafsire-Kabir, Vol. 5, p. 304)

The Promised Messiahas writes:

“I bear witness that the True God, who revealed Himself to Adam and then to Seth, Noah, Abraham, Moses, and all the Prophets and to our Prophet, peace and blessings of Allah be upon him, is Ever-Living, SelfSubsisting and All-Sustaining.” (The Honour of Prophets, p. 53)

Three wise men and the star of Bethlehem

Masood Ashraf USA

In the Gospel of Matthew, there is a story that talks about three wise men from the East coming to Bethlehem, who were led by what they thought was a bright star in the sky towards baby Jesusas in search of a newborn king.

These men were also commonly known as Magi, which means wise men. The word “Magi” could include everyone who is an expert in their field.

By the Middle Ages, most believed that three Magi visited the Christ child and that they were kings who symbolised the three ages of man. In keeping with Matthew’s account that the Magi journeyed from the East, writers first suggested that the kings were Persian. Later commentators proposed that they represented the three known continents: Europe, Asia, and Africa. From a wide assortment of names suggested for the Magi, those that eventually prevailed were Gaspar (or Caspar), Melchior, and Balthasar. But the names, like the lands of origin, were never consistently assigned to a particular king.

But the question arises, is it possible to have a bright star in the sky that leads someone directly to a place? It is quite impossible. It is like chasing the moon as a kid and just when you think you have got it, it is not reachable.

However, there is a lot of truth to the story, but not as modern-day Christians portray it. It is important to understand that it was the combination of their wisdom, intelligence, and foresight of time and events related to the Holy Scriptures and many timeline prophecies that led them to seek Jesusas

Past civilizations bear witness to the extraordinary revolution that occurs on earth and in the skies when God Almighty sends His prophets to reform mankind. A great number of signs, including celestial signs and out-of-the-ordinary universal phenomena, are witnessed before and after the appearance of these messengers.

Professor Gary Durham, writes, “First, they would have followed the insights given them in the prophecies of Daniel concerning the timing of the Messiah’s birth and death.  The most important of these is the ninth (9th) chapter of Daniel, where the Angel Gabriel gives Daniel a cryptic calendar organised according to the sacred system of Heptads (seven-year cycles) and patterned forward on the structure of the Exile, which the Jews were about to complete, and which Daniel had read in the Prophet Jeremiah, would be 70-years long and was about to be completed in Daniel’s old age. Therefore, this is the reason Daniel falls down and prays for the restoration of Jerusalem in the first part of chapter nine.”

He further writes, “We are told that the heavens will be used to communicate once again at the second coming of the Messiah. Jesus tells us in Luke 21:25, ‘There will be signs in the sun, moon and stars. On the earth, nations will be in anguish

and perplexity at the roaring of the seas.’” ( https://pcnh.church/blog/2021/12/17/themagi-how-did-they-know)

The Promised Messiah of the Age, Hazrat Mirza Ghulam Ahmadas of Qadian, writes:

“There was also a prophecy that in those days [of the Messiah and Mahdi], the star  Dhus-Sineen would appear, which also appeared in the time of Jesusas and before that, during the time of Noahas. Now, everyone knows that it has appeared. News of its appearance was also published in Urdu and English newspapers.” (Ayyam-us-Sulh, Ruhani Khazain, Vol. 14, p. 313)

The Promised Messiahas says, “God has shown so many signs in my support. Some signs are of the nature whereby, for my sake, God caused a number of heavenly and earthly calamities as a testimony to my claim.” (Haqiqatul-Wahi, Ruhani Khazain, Vol. 22, pp. 70-71; Essence of Islam, Vol. V, pp. 2-4)

Pharaoh Ramses of Egypt’s 19th dynasty had decreed that all baby boys were to be slaughtered or thrown into the Nile River to eradicate all potential threats against him. Further evidence from the analysis suggests that there is a deeper meaning behind the events that took place during that time period. Comparatively, it is recorded in the Bible that King Herod of Judea initiated a similar plan to murder all the male infants in Bethlehem when he learned that the wise men left without telling him where the Christ child was born.

The internal fear of a possible threat propelled these individuals to meticulously plan a scheme that would guarantee their success and eliminate all possible hindrances. But we do have to give them credit for recognising the time of the advent of a Prophet.

One of the companions of the Promised Messiahas, Sufi Ahmad Jaan Sahib, recognised the Imam of the age even before the Promised Messiahas made the claim. Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa in a Friday sermon stated that Sufi Sahib’s farsightedness is evident from the fact that Hazrat Mirza Ghulam Ahmadas was to be the Promised Messiah. Sufi Sahib went on to write an Urdu poetic couplet addressed to the Promised Messiahas:

the ailing, look up at you alone. For God’s sake be the Messiah!”

Before passing away Sufi Sahib advised his children to accept Hazrat Mirza Ghulam Ahmadas as he had known him for much time before them. The true Messiah had come, the inevitable success of God’s will evident once again. Regarding this event, the Promised Messiahas himself wrote this couplet:

knew that it was time for the Prophet to appear. However, the star did not lead them, but it did affirm their inkling and they were looking for any sign that would lead them to that great Prophet and upon learning that there was a birth without a father in Bethlehem, they decided to make the long journey to investigate it. Three wise men did not get to see baby Jesus contrary to the popular nativity scenes till he was two years old. The Bible tells us, after three wise men refused to reveal where that great king was born to king Herod, the king decided to kill all babies under two years old. Also, upon arrival, we have been told, the individuals left gifts with religious significance for the baby, including frankincense, gold and myrrh. These gifts were meant to signify that he would face inevitable hardship and persecution as previous prophets had gone through. They also prayed for Jesusas and left knowing that they were old and would not see Jesusas grow up as an adult and claim prophethood.

“Cool breeze from heaven is crying Messiah has come, Messiah has come, and earth is also proclaiming loudly that Imam has come, Imam has come.”

In another Urdu couplet, the Promised Messiahas has also said:

“This was the time for the Messiah, not any other time. If I had not come, someone else would have come.”

Anyhow, a logical conclusion we can draw from the story is that the Magi did see a bright star appear in the sky and they

We are told in Luke that the heavens will be used to communicate once again at the second coming of the Messiah. “There will be signs in the sun, moon and stars. On the earth, nations will be in anguish and perplexity at the roaring of the seas.” The world ought to look harder to see if the second coming of the Messiah has happened and if the heavens and earth bore any testimony to this. It would certainly find this to be the case and find how Allah the Exalted showed heavenly signs in favour of Hazrat Mirza Ghulam Ahmad of Qadian, the Promised Messiah, may peace be on him.

A chronology of

Waqf-e-Jadid’s early years (1982-2003)

A series highlighting the history of the Waqf-e-Jadid Scheme

Ata-ul-Haye Nasir Al Hakam

In 2020 and 2021, Al Hakam published two articles about the early years of the Waqf-e-Jadid scheme, which covered the time of Hazrat Khalifatul Masih IIra and Hazrat Khalifatul Masih IIIrh. Continuing the series, this article will present the history of Waqf-e-Jadid during the time of Hazrat Khalifatul Masih IVrh

During his Friday Sermon on 31 December 1982, Hazrat Khalifatul Masih IVrh said that it was the sheer grace of Allah the Almighty that members of the Jamaat participated in the Waqf-e-Jadid scheme with an exceeding passion and a great spirit of sacrifice. This scheme was serving the Jamaat in an exceptional manner, and it was the duty of members of the Jamaat to fulfil its requirements. (Khutbat-e-Tahir, Vol. 1, p. 369)

During his Friday Sermon on 6 January 1984, Huzoorra said:

“During the previous year [1983], God Almighty had showered immense blessings on all departments, anjumans, and auxiliary organisations, and the Jamaat has progressed in a notable manner. In the same way, Waqf-e-Jadid was also the recipient of Allah’s grace, and God Almighty has blessed its chandas [monetary collections] and works in an exceptional way.” (Khutbat-eTahir, Vol. 3, p. 1)

Huzoorrh further mentioned that there was an increase in the Waqf-e-Jadid collections compared to the previous year.

Huzoorrh continued by saying that there was a great need to increase the number of mu‘allimeen, since in some areas of Pakistan there was a great inclination towards Islam amongst the Hindus, and therefore, life devotees were required in huge numbers.

Huzoorrh commended the efforts and sacrifices of the life devotees who were already serving in those areas, and mentioned that there were more than 200 villages where Islam Ahmadiyyat had been established for the first time:

“The people of those areas used to worship the idols, however, they have now begun to worship the One God, and those who used to oppose the Holy Prophetsa, now utter the name of the Holy Prophet Muhammad Mustafasa with tearful eyes and send salutation on him. Hence, Waqfe-Jadid has rendered a great service, and continues to do so.

“Therefore, in addition to the financial sacrifices, life devotees are also required. In the same way, such waqifeen-e-arzi are also needed who hold a certain talent, a passion to serve, and sympathy for the poor. Doctors and traders should visit those places to see how the people can be helped.” (Ibid, pp.

2-3)

During his Friday Sermon on 4 January 1985, Huzoorra said that Waqf-e-Jadid had brought about a huge revolution in many areas of Pakistan, and commended the efforts and devotion of the life devotees and mu‘allimeen, who were fulfilling their waqf (devotion) despite receiving a very small allowance. (Khutbat-e-Tahir, Vol. 4, p. 5)

During his Friday Sermon on 27 December 1985, Huzoorra said that in 1957, Hazrat Musleh-e-Maudra had established the Waqf-e-Jadid scheme to reform the youth of Pakistan’s rural areas:

“Therefore, when Huzoorra initiated this scheme, my humble self was also amongst the early members of Waqf-e-Jadid. [...] The initial advice he granted to me, was firstly to pay attention to the tarbiyat [moral training] in the rural areas, and secondly to make particular efforts to carry out tabligh [preaching] to the Hindus. Anyhow, the first objective was to carry out tarbiyat in the rural areas, and second to convert the Hindus to Islam who were living in Pakistan.” (Ibid, pp. 1009-1010)

In regards to preaching the message of Islam to the Hindus, Huzoorrh said, when the early mu‘allimeen were sent, they found the Hindus a bit frightened of Islam and not ready to hear anything about Islam. However, with the continuous guidance and prayers of Hazrat Musleh-e-Maudra, the efforts continued and finally, a time came when the same Hindus began to express their eagerness to learn about Islam. Their hatred towards Islam gradually faded away and they started to pay attention to the peaceful message of Islam, and hence, many accepted Islam. Then, many of those new converts devoted their lives to the cause of Islam and progressed in their sincerity in a wonderful way. (Ibid, pp. 1011-1012)

Huzoorrh continued by saying that before

the launch of the Waqf-e-Jadid scheme, the Christian preachers were making great efforts to spread Christianity in those areas of Pakistan where Hindus resided in huge numbers, however, with the efforts of Waqfe-Jadid, the Christian impact gradually faded away and Islam was spreading in those areas, by the sheer grace of Allah.

Huzoorrh continued by saying that “The ilm-e-kalam [argumentation] of the Promised Messiahas is so powerful and strong that the Christians could not compete with it.”

Huzoorrh further said that the Christian priests would hold huge gatherings in those areas, however, when an Ahmadi mu‘allim would ask theological questions, they could not answer them and walked away from those gatherings. As a result, the Christians began to close down their tabligh efforts in those areas. (Ibid, p. 1015)

While setting a target for the future, Huzoorrh said:

“Therefore, in addition to overpowering the [preaching] efforts of Christians in those areas, we are required to speed up our own progress as well. These are the objectives of Waqf-e-Jadid, which I wish to set for the coming few years.” (Ibid, p. 1016)

In regards to Waqf-e-Jadid’s progress in India, Huzoorrh said that Waqf-e-Jadid was also well established in India, and by the grace of Allah the Almighty, it was making very good progress. In Hyderabad Deccan and many places in Punjab, various new jamaats had been established with the efforts of Waqf-e-Jadid.

Huzoorrh further said that they should also pay attention towards preaching the message of Islam in those areas where the Shuddhi Movement had a great impact in the 1920s, however, its impact faded away as a result of Jamaat-e-Ahmadiyya’s tabligh efforts under Hazrat Musleh-e-Maud’sra

guidance.

Huzoorrh said that according to the latest report of a mu‘allim, the situation in those areas was deteriorating once again. Therefore, Huzoorrh called the attention of Waqf-e-Jadid India towards making preaching efforts in those areas as well. (Ibid, p. 1019)

Earlier, the scheme of Waqf-e-Jadid was limited to Pakistan and India only, however, during the above-mentioned Friday Sermon – on 27 December 1985 – Hazrat Khalifatul Masih IVrh announced the establishment of this scheme internationally:

“From this year, I announce the expansion of the Waqf-e-Jadid scheme to the whole world, instead of limiting it to Pakistan and India alone.” (Ibid, p. 1020)

During his Friday Sermon on 2 January 1987, Huzoorrh said:

“During the previous year [1986] as well, by the grace of God, the worldwide [Ahmadiyya Muslim] Jamaat had the opportunity to leap forward in the financial, physical and spiritual sacrifices. In the same way, Jamaat has also made unprecedented progress in the field of Waqf-e-Jadid from every aspect, by the grace of Allah.” (Khutbat-e-Tahir, Vol. 6, p. 9)

Huzoorrh said that there was a huge increase in the Waqf-e-Jadid collections compared to the previous year, and the most pleasing fact was that the areas of Pakistan, where Ahmadiyyat’s opposition was at its peak, had made greater progress in their financial sacrifices.

Huzoorrh continued by saying that their sacrifices compelled us to remember them in our prayers, since they had proved through their morals, actions and sacrifices that they were the true servants of God and the Holy Prophetsa:

“Therefore, on the one hand, my heart is moved to remember them in my prayers, on the other hand, I wish to urge the jamaats of the rest of the world that they should remember their beloved oppressed brothers in their prayers. They are very brave and the lions of God.” (Ibid, p. 11)

During his Friday Sermon on 25 December 1987, Huzoorrh said:

“It is evident from the facts and figures of Waqf-e-Jadid that, by the grace of Allah the Almighty, this scheme has gone through many ups and downs, and currently it has reached such a level, which clearly indicates that it is also a fresh and flourishing branch of a living Jamaat, and it cannot be harmed by the ill intentions [of the opponents], meaning that it has flourished, and will continue to do so in all circumstances, and will leap forward, insha-Allah Ta’ala. [...]

“As far as the efforts and services of Waqf-e-Jadid are concerned, this scheme is fulfilling its duties very nicely. Despite very

severe circumstances, Allah the Almighty has enabled this anjuman [to serve the cause].” (Ibid, p. 873)

Huzoorrh further said that Waqf-e-Jadid was making good efforts to spread Islam in India, and said:

“Do not ever consider the scheme of Waqf-e-Jadid as an ordinary scheme, but rather, it has a deep connection with the spiritual future of India, and the jamaats of the whole world need to partake in this [financial sacrifice].” (Ibid, p. 883)

While advising Ahmadi parents, Huzoorrh said that they should urge their children to participate in the financial sacrifices under the Waqf-e-Jadid scheme. The main objective of this scheme is to carry out tarbiyat of the younger generation and to create a living relationship with God. (Ibid, p. 884)

During his Friday Sermon on 4 January 1991, Huzoorrh said that Allah the Almighty had granted unprecedented progress to the Waqf-e-Jadid scheme, and it had been at the forefront in terms of achieving the bai’ats as well.

Huzoorrh said that in the area of Thar, Pakistan, Waqf-e-Jadid had served in an exceptional manner, where the Hindu community was in huge numbers, and the Christians were also making great efforts to propagate Christianity there:

“Had the Waqf-e-Jadid scheme not been initiated, and had Jamaat-e-Ahmadiyya not been able to serve in the area of Thar, it was quite nigh that Christianity would have spread there rapidly.” (Khutbat-e-Tahir, Vol. 10, p. 2)

During his Friday Sermon on 27 December 1991, Huzoorrh said:

“Currently, the fields that are in front of us [to make efforts], also include some new countries [with respect to the establishment of Ahmadiyyat there], which are apparently related to Tahrik-e-Jadid, however, the nature of the task relates to Waqf-e-Jadid.

“For instance, wherever our missionaries have reached in Sikkim, Bhutan, and Nepal, they have found [the people of] those lands to have a thirst and the desire to be [spiritually] nourished as well. [...] Therefore, the efforts which have been made thus far, through our mu‘allimeen, who have been trained in a simple manner, have produced very good results, which are more than what we had expected.” (Ibid, pp. 10001001)

During his Friday Sermon on 25 December 1992, Huzoorrh said that it was a great blessing of Allah the Almighty that the scheme, which was limited to Pakistan, India and Bangladesh during its early years, had now become an international scheme, and members of the Jamaat had the opportunity to eagerly and positively respond to this call with great love and sincerity:

“This aspect of Jamaat-e-Ahmadiyya is such a great proof of the Promised Messiah’sas truthfulness, that the world can never efface this great and distinctive feature, even if the whole world exerts all its efforts.” (Khutbate-Tahir, Vol. 11, p. 919)

Commending the Jamaat’s spirit of financial sacrifice, Huzoorrh said:

The members of the Jamaat have “maintained this practice with an amazing sincerity, and with every new year, the level of their spirit of financial sacrifices increases, instead of regressing. Such a miracle cannot be manifested by anyone in this world,

other than by a truthful person who is God’s chosen one. I ask all the powers of the world to put their heads together, and show us if there is any other community which has a spirit of financial sacrifice similar to the Jamaat of the Promised Messiahas.” (Ibid, p. 920)

During his Friday Sermon on 6 January 1995, Huzoorrh said that the Waqf-eJadid scheme had been initiated by Hazrat Musleh-e-Maudra under divine guidance, and Huzoorra had such great passion for this scheme that he once expressed that even if the Jamaat did not participate in this scheme, he would himself contribute to this cause even if he had to sell his properties:

“Therefore, later on, the blessings which God Almighty has granted to Waqf-e-Jadid, manifest that this scheme of Hazrat Muslehe-Maudra was a heavenly scheme, and the passion which he had [toward the scheme] had been instilled by Allah. It was that heavenly passion, which began to transmit into the hearts of the whole Jamaat, and now this scheme has been consolidated to a great extent, by the grace of God Almighty.”

(Khutbat-e-Tahir, Vol. 14, p. 2)

During his Friday Sermon on 2 January 1998, Huzoorrh said:

“From now onwards, in every jamaat, there should be a separate Secretary Waqfe-Jadid dedicated to the new converts, responsible for dealing with them particularly. Any increase in the number of Waqf-e-Jadid participants should also include the new converts, and even if someone gives one anna (1/16 of a rupee), it should be accepted. [...] Therefore, from today, every jamaat should appoint a Secretary Waqf-e-Jadid for Nau-Mubai’een.” (Al Fazl International, 20-26 February 1998, p. 8)

Towards the end, Huzoorrh said:

“Waqf-e-Jadid should be utilised to take care of the future generations, and the number of Waqf-e-Jadid participants should be increased; no matter if one offers a very small sacrifice, they must be included. Alhamdulillah, the Jamaat is [already] paying attention to this.” (Ibid, p. 9)

During his Friday Sermon on 5 January 2001, Huzoorrh once again called the attention of the Jamaat towards increasing the number of Waqf-e-Jadid participants, particularly from the new converts. (Al Fazl International, 9-15 February 2001, p. 6)

During the year 2002, the total collection of Waqf-e-Jadid chanda – by 31 December – was £1.52 million. (Silsila-e-Ahmadiyya, Vol. 4, p. 546)

In short, during the time of Hazrat Khalifatul Masih IVrh, the Waqf-e-Jadid scheme continued to strengthen, and the Jamaat made extraordinary progress through it.

Today, as we are living in the blessed time of Hazrat Khalifatul Masih Vaa, this scheme is continuing to flourish and playing its role more than ever before. The worldwide Ahmadiyya Muslim Jamaat is reaping its great fruits and will continue to do so. Insha-Allah!

By the grace of Allah the Almighty, during the 64th year of Waqf-e-Jadid (2021), members of the Jamaat were able to sacrifice a total of £11.27 million. Alhamdulillah

(We will insha-Allah publish an article next year that will present the history and progress of Waqf-e-Jadid during the blessed era of Hazrat Khalifatul Masih Vaa )

Celebrating Prophet Muhammad’s life in Ecuador

Abdul Basit Khawaja Missionary, Ecuador

Jamaat-e-Ahmadiyya Ecuador held a Jalsa Seerat-un-Nabi on 10 December 2022, which focused on presenting the true teachings of Islam and the blessed character of the Holy Prophet Muhammadsa. The event was attended by many non-Muslim guests as well.

The event began with a recitation from the Holy Quran. For some of the participants, this was their first-ever experience of hearing the recitation of the

Holy Quran.

Following this, Sister Alejandra Gomez introduced Islam and the responsibilities we have as Muslims.

The session included a speech by Brother Fernando Andrade, on the Islamic belief about God and how Muslims can create a living connection with their Creator.

The final speech was delivered by my humble self, on how the life of the Holy Prophetsa is a source of guidance for all Muslims and non-Muslims alike, highlighting various incidents of his blessed life.

Syed Mukarram Nazeer Canada Correspondent

Jamaat-e-Ahmadiyya Saskatoon, Canada, held a Religious Founders’ Day event on 3 December 2022, at the Baitur Rahmat Mosque in Saskatoon. The topic of the event was “Unity and Peace through Religion,” reported secretary tabligh Saskatoon, Rashid Ahmed Sahib.

The speakers represented six major religions around the world and presented their perspectives on the topic. Their details are as follows:

Hinduism: Leela Sharma, former president of the Hindu Society of Saskatchewan

Christianity: Pastor Garth Ewert-Fisher, head pastor at the Mount Royal Mennonite Church, Saskatoon

Bahá›ísm: Valerie Senyk, Spiritual Assembly of the Bahá'ís of Saskatoon

Sikhism: Amandeep Singh, Sikh Community of Saskatchewan

Buddhism: Sirinanda Thero, a Buddhist chaplain who teaches Buddhism at Saskatoon Meditation Center

Islam: Wajahat Ahmed, Secretary Tabligh, Halqa Baitur Rahmat, Saskatoon

The event started with the recitation from the Holy Quran and its English translation, followed by a welcome address by secretary tabligh Saskatoon, who introduced all

speakers.

Each speaker spoke on the topic from the perspective of their religion. They explained their fundamental beliefs, focusing on shared tenants. The most unifying of these tenants was the belief that we are all connected spiritually and have a duty to care for one another.

The gathering was well attended, with a sizeable number of non-Ahmadi guests. Some feedback received from the guests is as follows:

Valerie Senyk, of the Spiritual Assembly of the Bahá›ís of Saskatoon, said:

“I believe that these types of events are glowing examples of what can be achieved to enhance love, respect, and harmony between our different faiths. We should organise this type of interfaith symposium on a monthly basis.”

Leela Sharma, former president of the Hindu Society of Saskatchewan, expressed:

“Thanks to you and your community again for inviting me to speak at the mosque. It was a wonderful gathering. As many said afterwards, it would be wonderful to have some regular kind of gathering for the different faiths to really get to know one another better.”

The total attendance was 70, with 35 non-Ahmadi guests.

‘We should organise this type of interfaith symposium on a monthly basis’: Ahmadis hold Religious Founders’ Day in Saskatoon, Canada

100 Years Ago...

Islam

does not permit compulsion in

religion: Correction of a stament published in the Indian Military Almanac

The Review of Religions [English], December 1922

A correction in the Indian Military Almanac

We [The Review of Religions, 1922] reproduce below the correspondence that passed between the additional secretary to His Holiness the Khalifatul Masih [IIra], Qadian, and the private secretary to His Excellency the Commander-in-Chief of India, Simla [now Shimla], on the above subject.

To,

The Private Secretary to His Excellency the Commander-in-Chief of India, Simla.

Sir,

I have the honour to draw your kind attention to the following passage occurring in the Indian Military Almanac 1922, page 36, “Islam has always been an aggressive religion, and in theory, it is in a state of continual war against infidels offering them the alternative of conversion or death.”

The statements in question are a gross misrepresentation of the teachings of Islam. I need not go into details in this letter, but I may point out here that the Holy Quran nowhere enjoins compulsion in religion. On the other hand, it expressly prohibits such compulsion. For instance, it says in one of the Surahs revealed at Medina:

“There is no compulsion in religion. Now is the right way made distinct from error.” (Surah al-Baqarah, Ch.2: V.257)

Many other verses might be quoted to show that Islam does not permit violence and compulsion in matters of religion. But out of consideration for the limits of space, I content myself with two more quotations. One of these verses occurs in a Surah that was revealed towards the close of the Holy Prophet’s[sa] ministry. It refers to the unbelievers who were at war with the Muslims with a view to extirpate Islam, and says:

Muslims?’ If they become Muslims, then are they guided; but if they turn their backs, then, verily, your duty is only to preach; and Allah sees His servants.” (Surah Aal-eImran, Ch.3: V.21)

“And if any of the idolaters shall ask protection of thee, grant him permission that he may hear the word of God and afterwards let him reach his place of safety. This shall thou do because they are people devoid of knowledge.” (Surah at-Taubah, Ch.9: V.6)

This [above] verse clearly shows that Islam does not teach compulsion. In another Surah revealed at Medina, the Holy Quran says:

It is impossible to quote even a single verse from the Holy Quran in support of the allegation that Islam is “an aggressive religion” and that “in theory it is in a state of continual war” with the non-Muslims, offering them the alternatives of conversion or death. There is not a single verse in the whole of the Holy Quran that may lend credence to such a conclusion. The opponents of Islam are in the habit of misconstruing certain verses of the Holy Quran in order to show that it requires its followers to put to death every non-Muslim who refuses to accept Islam. Nothing could be farther from the truth. The verses that are thus misconstrued refer to the Arabs who were the first to make war against the small Muslim community that had accepted the Holy Prophet[sa] of Arabia as the divine Messenger and which the idolatrous Arabs sought to destroy in order to nip Islam in the bud. It was therefore in self-defence that the Holy Prophet[sa] and his companions were permitted to take up arms against the lawless enemies of Islam. This is clear from the Holy Quran itself. The verse that first gave permission to the Muslims to fight runs thus:

“Permission (to fight) is given to those who are fought against because they have suffered outrages; and verily God is well able to succour them. Those who have been driven forth from their homes wrongfully only because they say ‘Our Lord is Allah.’ And if Allah had not repelled some men by others, cloisters, and Churches, and oratories, and Mosques wherein the name of God is ever commemorated would surely have been destroyed.” (Surah al-Hajj, Ch.22: V.40-41)

The above verses clearly establish the following facts:

The Muslims were permitted to fight not to propagate their religion or to force men to accept Islam but because they were fought against, and had suffered outrages.

The verse also gives the reason why it was necessary to take up arms against the aggressors. It states that if the hand of the aggressors is not checked, then there will be no religious freedom and the followers of one religion will even destroy the worship houses of other religions. This shows that Islam, far from being an advocate of compulsion, is a champion of religious

toleration. Islam, being a perfect religion, does not forbid war, but permits it in cases when the honour and religious liberty of a people are at stake. When order and peace cannot be restored except by resorting to arms, Islam does permit it.

That the Muslims were permitted to fight only against those who were the first to attack them is clear from other verses of the Holy Quran also. For instance, it says: نا ؕ

“And fight for the cause of God against those who fight against you, but commit not the injustice of attacking them first: God loves not such injustice.” (Surah al-Baqarah, Ch.2: V.191 [JM Rodwel’s Translation])

Can anything be more clear than this? But this is not all. Fighting even against the aggressive party is forbidden when it desists from fighting. The Holy Quran says:

“But if they desist then let there be no hostility save against the wicked.” (Surah alBaqarah, Ch.2: V.194)

If the aggressive party sues for peace, the Muslims are required to make peace with them even if they doubt their sincerity. The Holy Quran says:

“And if they lean to peace, lean thou also to it, and put thy trust in God, for He is Hearing, the Knowing, and if they seek to betray thee God will be All Sufficient for thee.” (Surah al-Anfal, Ch.8: V.62-63)

During war, the Muslims are also bidden not to exceed limits.

“If ye punish, punish only as ye were punished.” (Surah al-Anfal, Ch.8: V.127)

Far from offering the alternatives of conversion or death to the Non-Muslims, the Holy Quran expressly bids its followers to deal kindly with such of them as do not make war upon them. It says:

“And say to those who have been given the Book and to the Arabs, ‘Have ye become

not forbid you to deal with kindliness and fairness towards those who have made war upon you on account of your religion, or driven you forth from your homes; for God loveth those who act with fairness. Only doth God forbid you to make friends of those who on account of your religion have warred against you and have driven you forth from your homes, and have aided those who drove you forth, and whoever maketh friends of them are wrongdoers.” (Surah al-Mumtahinah, Ch.60: V.9-10)

I may point out here that the verses quoted above occur in a Surah that was among the last revealed at Medina.

Such are the teachings of Islam and it is most painful to see that this religion, in spite of such teachings, is represented as an

aggressive religion that offers non-Muslims the alternatives of conversion or death. Can there be a greater injustice than this?

I, therefore, hope that in the interests of justice and fairness you will not allow the passage referred to above to stand in the [Indian Military] Almanac any longer and will be pleased to take early steps to issue a circular pointing out the glaring misstatement contained therein. It is a pity that statements that are not only extremely offensive but run counter to the plain teachings of Islam find a place in books that purport to furnish authentic information.

These statements are not only opposed to the teachings of the Holy Quran, but they are also contrary to facts, for the Muslims never offered the alternatives of conversion or death to any people. On the other hand, they maintained perfect religious toleration wherever they went.

In order to shed further light on the subject, I may quote one more verse from the Holy Quran, which gives directions to the Muslims as to how they should propagate their religion. It runs as follows:

It was like fresh water in a desert’: First

Jalsa Salana Jamaica held after Covid-19

the Holy Quran, followed by a speech by our local mu‘allim Abdullah Malcolm Sahib on, “Who are Ahmadi Muslims?”, whereby he introduced our community to the guests and shared our beliefs.

The next speaker was another local mu‘allim, Ghulam Ahmad Sahib, who spoke on “Family Values in Light of the Holy Quran”.

Our local mu‘allim, Abdullah Malcolm Sahib, was asked, “How did it feel to have Jalsa after such a long time again?” He replied:

“I tell you, it was like fresh water in a desert to see and be around so many brothers and sisters, old friends and visitors. It was a great blessing and I hope to have many more of it. The speeches were wonderful, everything was wonderful. I pray that God rewards all the volunteers and attendees.”

Sadr Lajna Imaillah Jamaica, Sister Janet South Sahiba, said:

Misbah Anmol Tariq Jamaica Correspondent

“Summon them to the way of the Lord with wisdom and with kindly warning; dispute with them in the kindliest manner.”

[Surah al-Anfal, Ch.8: V.126]

The compiler of the [Indian Military] Almanac seems to be singularly misinformed about Islam, for on the same page he makes another misstatement, which betrays his sad ignorance of the teachings of Islam. He says that, “the Muslims acknowledge Jesus as one of the greatest prophets but not as the Christ,” while the fact is that the Muslims believe him to be the Christ, but they do not look upon him as God or son of God. The following verse, as translated by George Sale, will suffice to expose the ignorance of the compiler of the [Indian Military] Almanac:

Jamaat-e-Ahmadiyya Jamaica held its 8th Jalsa Salana on 25-27 November 2022. This was the first Jalsa since the start of the Covid-19 pandemic. The theme of this year’s Jalsa was “Salat: A Means of Recognising God.”

The Jalsa Salana was split into two parts. The sessions on the first two days were for the members of the Jamaat only, whereas the last day was open to the public as well. On the first day, members were reminded about the blessings of Jalsa Salana, the prayers of the Promised Messiahas for the attendees, as well as the importance of hospitality in Islam. The second day’s session was about “Being a Muslim in the Caribbean,” where Fahd Peerzada Sahib shared faith-inspiring stories on this topic. This was followed by a question and answer session.

On the last day of Jalsa Salana, dignitaries and other guests were also invited. The session started with the recitation from

Our next speaker at the event was Ibrahim Forson Sahib, who spoke on the “Dangerous Effects of Materialism”. With witty stories, he laid out the Islamic teachings of contentment and gratitude for a life outside the rat race of materialism.

After a short break, the president and missionary-in-charge, Tariq Azeem Sahib, delivered a speech on “The Holy Prophet Muhammadsa as a Role Model”. He shared many incidents and anecdotes from the blessed life of the Holy Prophetsa, and emphasised how Allah the Almighty passed our beloved Prophetsa through various phases of life and gave him different roles to fulfil.

The concluding address was delivered by our special guest, Fahd Peerzada Sahib from Guyana. He spoke on the topic of “Islamic Prayer: A Means of Recognising God”.

After the final speech, dignitaries were invited to give their brief remarks, in which they applauded the works of Jamaat-eAhmadiyya Jamaica.

This year, over 100 guests attended the Jalsa Salana.

“I always love Jalsa and the excitement and anticipation of it. We always look forward to Jalsa, because it brings together the members: the feeling of unity. These were really blessed and amazing days, alhamdulillah. After such a long break, we were finally blessed again with such a beautiful Jalsa. It came and it went, but it remains in our hearts and memories; we hope to see these blessed days again next year, insha-Allah.”

Sister Gemielia Bryant, one of the younger volunteers who had her first duty this year, shares her experience serving in the langar (kitchen) of the Promised Messiahas:

“It was a really amazing experience. I can feel the Jalsa blessings. This was my first Jalsa duty and it was such an honour and a blessing to be able to serve at the langar It was an amazing experience to work with so many different people, I learned a lot, alhamdulillah. And I pray, insha-Allah, to help more next Jalsa.”

Sister Gemielia’s little nephew, Ocean Smith, shared his little Jalsa experience by saying:

“It was great, alhamdulillah, and I would love to come again. I had a great time seeing my friends again and I loved the speeches.”

“The angels said (to Mary while giving her the glad tidings of the birth of a son) His name will be Christ, Jesus the son of Mary, honourable in this world and in the world to come, and one of those who approach near to the presence of God.” (Surah Aal-eImran, Ch.3: V.46)

Hoping that you will be pleased to take immediate steps to rectify these glaring misstatements contained in the [Indian Military] Almanac

Reply from the private secretary to the Commander-in-chief of India

Copy of a letter No. 11112/11/MO 3, dated 8 June 1922, Simla, from the Chief of the General Staff, Army Headquarters, to the Additional Secretary to His Holiness the Khalifatul Masih [IIra]:

1. I am directed to acknowledge receipt of your letter No. 23-5-22, and to thank you for the points brought to notice therein.

2. The statement taken exception to in the Indian Military Almanac of 1922 will be corrected or omitted in the next issue.

(Transcribed by Al Hakam from the original, published in The Review of Religions [English], December 1922)

‘

Islamic scholars on reasons for apparent

‘unfulfilled’ prophecies by prophets

Iftekhar Ahmed Ahmadiyya Archive and Research Centre (ARC)

Depending on which prophecy one considers in detail, the reason for its nonfulfilment may vary. I will content myself in the following with discussing two possible reasons for such an occurrence.

It should be noted here that the following discussion is of course based on the assumption that someone commissioned by God (ma’mur min Allah) does not base his prophecies on conjectures, rough calculations or estimates, speculations or opinions, but on information obtained from God.

First possibility: Mistake in ijtihad (al-khata’ ‘ala l-ijtihad)

One reason for such a discrepancy is the possible misunderstanding in ijtihad, i.e., in understanding the details of revelations, in this case, revelations related to prophecies.

There is disagreement among the honourable scholars of Islam as to whether it is possible for prophets to perform ijtihad or not, i.e., to make independent judgements or not. Some among them consider this rationally impossible, however, most consider it possible. Those who consider it possible, in turn, have a difference of opinion as to whether it had actually come to pass that prophets practised ijtihad Those who hold prophets had performed ijtihad – again, which is the majority – have a difference of opinion as to whether it is possible for prophets to commit mistakes in ijtihad or not.

Ibn Amir al-Hajj (d. 879/1474) writes in at-Taqrir wa-t-tahbir, his commentary on at-Tahrir fi usul al-fiqh by al-Kamal ibn alHumam (d. 861/1457):

“Those who hold the view that it is possible for the Prophetsa to perform ijtihad have a difference of opinion as to whether it is possible for him to commit mistakes in his ijtihad. Some of our companions [Shafi‘is] hold that it is not possible [for the Prophetsa to commit mistakes in his ijtihad], whereas most of our companions, and the Hanbalis, and the Traditionalists (ashab alhadith), and al-Jubba’i and a community of the Mu‘tazilis hold that it is possible, but with the condition that he does not remain in it.” (Sayf ad-Din al-Amidi, 1982, al-Ihkam fi usul al-ahkam, ed. ‘Abd ar-Razzaq ‘Afifi. Beirut: al-Maktab al-Islami. Vol. 4., p. 216)

“It is possible for the Prophetsa to make a mistake in his ijtihad, but he does not remain in it, and this is the majority’s view.” (‘Abd al-Karim an-Namlah, 1999, alMuhadhdhab fi ‘ilm usul al-fiqh al-muqaran, Riyadh: Maktabat ar-Rushd, Vol. 5, p. 2353)

Jasser Auda, a contemporary Islamic jurist and globally active figure of Islam, who is considered an authority in the field of Islamic legal purposes (maqasid ashshari‘ah), writes:

revelation’, unless it is concerned with some ‘worldly affair.’” (Jasser Auda, 2007, Maqasid al-Shariʻah as Philosophy of Islamic Law: A Systems Approach, London; Washington: International Institute of Islamic Thought, p. 82)

Here are a few examples to illustrate this phenomenon.

Noahas

When Prophet Noahas finished building his ark, Allah commanded him to climb it, for He would now cause the flood to come up. The following is what the Holy Quran says:

“Till—when Our command came and the fountains [of the earth] gushed forth— We said, ‘Embark therein two of every kind, male and female, and your family, except those against whom the word has already gone forth, and those who believe.’ And there had not believed in him except a few.” (Surah Hud, Ch.11: V.41)

This verse shows Allah promised to save his family, among others. However, as we know from the incident described in the Quran, Noah’sas son was not saved but drowned in the floods. Noahas then turned to Allah about this circumstance:

“And Noah cried unto his Lord and said, ‘My Lord, verily, my son is of my family, and surely Your promise is true, and You are the Most Just of judges.’” (Surah Hud, Ch.11: V.46)

Allah, however, explained to him that his son would not be part of his family and admonished him not to comment on things of which he had no knowledge:

“And from the established precedent (al-mukhtar), the possibility of his [the Messenger’ssa] erring therein is clear – i.e., in ijtihad - however, he does not remain therein - i.e., in erring – unlike others besides him – from those who do ijtihad; and this is the opinion (qawl) of most of the Hanafis.” (Ibn Amir al-Hajj, 1999, at-Taqrir wa-t-tahbir, ed. Abd Allah Mahmud Muhammad ‘Umar, Beirut: Dar al-Kutub al-‘Ilmiyyah, Vol. 3, pp. 380-381)

The formerly Hanbali, later Shafi‘i jurist and theologian Sayf ad-Din al-Amidi (d. 631/1233) writes in his al-Ihkam fi usul alahkam:

In fact, the jumhur of scholars, i.e., the majority of scholars, are of the opinion that prophets can commit mistakes in their ijtihad

Thus, the contemporary scholar Wahbah az-Zuhayli (d. 2015) writes in his work atTafsir al-munir:

“And those who deem it possible for the Prophetsa to perform ijtihad, and they constitute the majority, say: It is possible for him to commit a mistake in it, but he will not remain in this mistake.” (Wahbah azZuhayli, 1998, at-Tafsir al-munir, Damascus: Dar al-Fikr al-Mu’asir, Vol. 5, p. 258)

Yet another contemporary scholar, ‘Abd al-Karim an-Namlah (d. 2014), writes in his work al-Muhadhdhab fi ‘ilm usul al-fiqh al-

“The other basis of disagreement with the principle of the Prophet’s[sa] ijtihad is the scope of wahi (revelation) mentioned in the Quran. Some exegetes interpreted the verses to mean that, ‘whatever speech the Prophet utters is a revelation.’ This interpretation was rejected by the majority of schools, which defined a class of ‘worldly affairs’ and ‘specifities’ in the Prophet’s[sa] hadith, as explained above. There is a related debate among jurists, who agreed with the principle of prophetic ijtihad, on whether or not this ijtihad was subject to error. Although the Quran mentioned that God did correct the Prophet[sa] on a number of occasions, a number of jurists rejected the possibility of erring in the independent prophetic judgements based on the concept of infallibility (‘ismah). Most schools, however, acknowledged the possibility of error in the prophetic deliberation on the condition that, ‘it would be immediately corrected by a

[Allah] said, ‘O Noah, he is surely not of thy family; he is indeed [a man of] unrighteous conduct. So do not ask of Me that, of which you have no knowledge. I admonish you lest you be [one] of the ignorant.’” (Surah Hud, Ch.11: V.47)

Noahas then became aware of his mistake and regretted it:

“[Noah] said, ‘My Lord, I beg You to protect me from asking You that whereof I have no knowledge. And unless You forgive me and have mercy on me, I shall be among the losers.’” (Surah Hud, Ch.11: V.48)

Many great and relevant exegetes of the Holy Quran have clearly stated this

was a mistake in ijtihad by Prophet Noahas and that this is proof prophets can commit mistakes in their ijtihad

Thus writes the renowned and erudite Quranic commentator Fakhr ad-Din arRazi (d. 606/1210) in his Mafatih al-ghayb, also known as at-Tafsir al-kabir:

“And when he was old enough to work with him, he said, ‘O my dear son, I have seen in a dream that I am slaughtering thee. So consider, what thou thinkest [of it]!’ He replied, ‘O my father, do as thou art commanded; thou wilt find me, if Allah please, of those who are patient.’ And when they both submitted [to the Will of God], and he had thrown him down on his forehead, We called to him: ‘O Abraham, ‘Thou hast indeed fulfilled the dream.’ Thus indeed do We reward those who do good.” (Surah as-Saffat, Ch.37: V.103-106)

So, Prophet Abrahamas saw in the vision how he was offering his son Ishmaelas as a sacrifice. He thought this meant he should indeed literally lead his son to the slaughter, whereas this ijtihad of his was wrong and God did not intend he should slaughter his son.

“And the statement of Noahas, ‘There is no shelter for anyone this day from the decree of Allah, except for him to whom He shows mercy,’ solely indicates that he made it clear to his son that nothing would benefit him except faith and good deeds, and it also does not indicate that he was aware his son was an unbeliever. In this state, there remained in his heart the belief that his son was a believer, so he sought from Allah, the Exalted, his salvation in one way or another, either by enabling him to enter the ark or by protecting him on a mountain summit. Thereupon, Allah, the Exalted, informed him that he [his son] was a hypocrite and was not a member of His faith. The lapse committed by Noahas then was that he had not thoroughly investigated the data indicative of his [son’s] hypocrisy and disbelief; rather, he engaged in ijtihad and he thought that he was a believer, wherein he erred in this ijtihad. As he [the son] was a disbeliever, he [Noahas] merely committed a mistake in this ijtihad. Just as we have already stated that Adamas did not commit that lapse except as he erred in that ijtihad. Thus, it is proven by what we have mentioned that what Noahas committed was not from the great sins but was merely a mistake in ijtihad. And Allah knows better.”

(Fakhr ad-Din ar-Razi, 1981, Tafsir al-Fakhr ar-Razi: al-mushahhar bi-t-Tafsir al-kabir wa-Mafatih alghayb, Beirut: Dar al-Fikr. Vol. 18, p. 6)

In addition, there are many other scholars who state this incident is a mistake in ijtihad, such as Ibn Taymiyyah (d. 728/1328), Nizam ad-Din an-Nisaburi (d. 730/1330), al-Khatib ashShirbini (d. 977/1570), Muhammad ibn Bistam al-Wani (d. 1096/1685), etc.

Abrahamas

Furthermore, there is the example of the vision of Abrahamas cited in the Quran. It states:

In this context, for example, the celebrated jurist, expert on legal principles and logician ‘Abd al-‘Ali ibn Nizam adDin al-Lakhnawi (d. 1225/1810), better known as Bahr al-‘Ulum, writes in Fawatih ar-rahamut, his commentary on the legal theoretical work Musallam ath-thubut fi usul al-fiqh by Muhibb Allah al-Bihari (d. 1119/1707):

“And since the committing of mistakes in ijtihad by prophets, as well as acting upon an erroneous commandment by their Mastersa, who was already a prophet when Adamas was still in the intermediate stage between water and clay […], is possible, how then can it be outlandish for Abrahamas to make a mistake in interpreting his vision in which he saw himself slaughtering his son, wherein the vision he was actually commanded to slaughter a ram, and he saw it slaughtered, but in the form of the boy, and he did not interpret it, thinking he had been commanded to slaughter the boy. And the proof is that he saw himself slaughtering him [i.e., the boy], as he said, ‘I have seen in a dream that I offer you in sacrifice.’ And if the vision had not been interpreted, the slaughtering of his son would have occurred, or it [the vision] would have been false, and both are invalid.” (‘Abd al-‘Ali ibn Nizam ad-Din al-Lakhnawi, 2002, Fawatih ar-rahamut, ed. ‘Abd Allah Mahmud Muhammad ‘Umar, Beirut: Dar al-Kutub al-‘Ilmiyyah, Vol. 2, p. 413)

Now, some examples from the life of the Messengersa of Allah in which he was mistaken in his ijtihad regarding prophecies are given below.

The Messengersa of Allah and the destination of his emigration

It is stated in a hadith:

It is narrated from Abu Musa al-Ash‘arira that the Prophetsa said, “I saw in a vision that

I was migrating from Mecca to a land where there were date palms. So, I thought it was al-Yamamah or Hajar, but lo and behold, it turned out to be Yathrib (i.e., Medina).”

(Sahih al-Bukhari)

This tradition needs no further explanation. The Prophetsa had interpreted the vision differently than it was divinely intended, which is a mistake of understanding in ijtihad

The Messengersa of Allah and the ‘umra that

did not happen

Another example is the journey of the Prophetsa and his companions to Mecca to perform the lesser pilgrimage (‘umra), which ended in the agreement of al-Hudaibiyya instead of a pilgrimage. In Musnad Ahmad ibn Hanbal, it is narrated by al-Miswar ibn Makhramahra:

“The Messengersa of Allah went out in the year of al-Hudaibiyya intending to visit the House [of God], not intending to fight, and took seventy camels for sacrifice. There were seven hundred men, so that each camel was for ten men.”

Then he related the incident of alHudaibiyyah and the incident of the peace treaty, and that one of the clauses of the treaty was:

must withdraw from us this year and not enter Mecca upon us, and the next year we will leave you be to enter it with your companions and stay there for three nights while you may bear the arms of a horseman.»

“The Companionsra of the Messengersa of Allah had gone out without any doubt of victory [i.e., of performing ‘umra] because of the vision that the Messenger of Allahsa had seen, and when they saw the negotiations for peace and retreat and what the Messengersa had taken upon himself, they felt demoralised, almost to the point of death.” (Ahmad ibn Hanbal, 1999, Musnad Ahmad ibn Hanbal, ed. Shu‘ayb al-Arna’ut, et al., Beirut: Mu’assasat ar-Risalah, Vol. 31, pp. 212-219)

well-known and respected Quranic exegete Ibn Kathir (d. 774/1373) writes in his Quranic commentary:

“And when what had happened had happened, something occurred in the hearts of some of the Companionsra, so much so that ‘Umar ibn al-Khattabra questioned the Messengersa about it, saying: ‘Did you not inform us that we would go to the House [of God] and circumambulate it?’ He said: ‘Certainly! But did I inform you that you would go there this year? I informed you I saw the House [of God] and we entered it and circumambulated it. Did I tell you it would take place this year?’ He answered: ‘No.’ He said: ‘So, you will surely go there and circumambulate it.’” (Ibn Kathir, 1998, Tafsir al-Quran al-azim, ed. Muhammad Husayn Shams ad-Din, Beirut: Dar al-Kutub al-‘Ilmiyyah, Vol. 7, p. 331)

It is clear the Messengersa of Allah also interpreted this vision to mean he and his companions would enter Mecca that same year, otherwise it would be strange to go to such great lengths.

The Messengersa of Allah and the succession of the governorship of Mecca

Another example is given by as-Suhayli (d. 581/1185) in ar-Rawd al-unuf, his commentary on as-Sirah an-Nabawiyyah by Ibn Hisham (d. 218/834). He writes:

The second possibility of ‘unfulfilled prophecies’: Conditionality of prophecies

The other reason for such a discrepancy is that prophecies can sometimes be conditional.

Scholars of Islamic – in our case specifically Sunni – theology have used various terms for the Islamic concept of divine predetermination, such as ajal (fate), qadar (ordained destiny) or qada’ (decree), which they have in turn divided into various categories, of which the two main categories carry terms such as mubram, mutlaq or muthbat on the one hand, and muqayyad or mu‘allaq on the other.

For example, Ibn Battah al-‘Ukbari (d. 387/997), a key author of Hanbali theological doctrine, stated in his work al-Ibanah alkubra, a large collection of traditions on belief, the Quran, divine predetermination, and other doctrinal matters:

since pre-eternity, conditioning it with an action, as if He said: If he does this, then this or that will happen, and if he does not, then this or that will not happen.

“And it is of the kind to which effacement (mahw) and establishment (ithbat) find access, as He, the Exalted, said in what is decisive of His book: ‘Allah effaces and establishes what He wills’ (13:40).

al-Bukhari, ed. Muhammad Fu’ad ‘Abd alBaqi; Muhibb ad-Din al-Khatib. Beirut: Dar al-Ma‘rifah. Vol. 10, p. 416)

“The interpreters said the Prophetsa saw in a vision that Usayd ibn Abi al-‘Ays was the Governor of Mecca in the state of being a Muslim. However, he died while still a disbeliever, and the vision was fulfilled through his son ‘Attab when he embraced Islam and the Messengersa of Allah made him the Governor of Mecca.” (as-Suhayli, 2000, ar-Rawd al-unuf, ed. ‘Umar ‘Abd asSalam as-Salami, Beirut: Dar Ihya’ at-Turath al-‘Arabi. Vol. 7, p. 235)

The dreams and visions of prophets are divine revelations

What must be made clear here is that the visions of prophets are not just ordinary dreams, but revelations.

For example, ‘Aishara reports about the Messengersa:

“The commencement of the divine revelation to Allah’s Messengersa was in the form of dreams in his sleep. He never saw a dream except that it came true like bright daylight.” (Sahih al-Bukhari)

From Ibn ‘Abbasra (d. 68/687), ‘Ubayd ibn ‘Umayrra (d. c. 68/687), ash-Shafi’i (204/820) and Ahmad ibn Hanbal (d. 241/855) it is authentically transmitted that they said: يحو ءایبنألا ایؤر

“The dream of prophets is revelation.”

Al-Haythami (d. 974/1566) even said in his Fatawa that there was a consensus (ijma‘) on this fact.

“The term (ajal) is of two kinds: An absolute (mutlaq) term that Allah knows, and a restricted (muqayyad) term, and thus the meaning of his [the Messenger’s]sa saying becomes clear: ‘Whoever desires to have his provision expanded for him and have his life extended for him, let him maintain his ties of kinship.’ So, Allah commanded an angel to write a term for him and said: If he maintains his ties of kinship, increase [his life] by so-and-so, and the angel does not know whether it will be increased or not, but God knows what the matter will settle upon, and when that comes, it neither advances nor delays.” (Ibn Battah, 1994, al-Ibanah ‘an shari‘at al-firaq an-najiyah wa-mujanabat al-firaq al-madhmumah, ed. ‘Uthman ‘Abd Allah Adam al-Athyubi, Riyadh: Dar alRayah li-n-Nashr wa-t-Tawzi‘, Vol. 3. p. 168)

Furthermore, the Hanafi scholar Muzhir ad-Din az-Zaydani (d. 727/1326) explains in his work al-Mafatih fi sharh al-Masabih, a commentary on the hadith collection Masabih as-sunnah by al-Baghawi (d. 516/1122):

“And as for the immutable decree, it is an expression of what He has ordained since pre-eternity, not conditioning it with an action, and its coming into being is absolutely definite, such that it does not change under any circumstances, and does not depend on what it is decreed upon or what it is decreed for; for it is of His knowledge of what will be and what was, and going against what is known to Him is absolutely impossible, and it is of the kind to which effacement and establishment find no access. Allah said: ‘there is none to reverse His judgement’ (13:42), and He, the Exalted, said: ‘The sentence [passed] by Me cannot be changed’ (50:30). And he [the Prophetsa] said: ‘No one can revert His decree, and no one can halt what He has destined.’” (Mazhar ad-Din az-Zaydani, 2012, alMafatih fi sharh al-Masabih, ed. Nur ad-Din Talib, Beirut: Dar an-Nawadir, Vol. 6, p. 96) Ibn Hajar al-‘Asqalani (d. 852/1449), one of the most renowned and well-known hadith commentators, also commented on this subject. He wrote:

Thus, one of these two decrees refers to that which is beyond the limits of human will and action and in which there can be no change whatsoever, e.g., gender, place and day of birth, physical condition, etc., while the other of these two decrees refers to that which is within the limits of human will and action. On whatever course man directs his will and his action, while the will of Allah is in correspondence with it, the outcome will turn out accordingly.

The conditional decree applies especially to a certain category of prophecy, namely the so-called wa’id, the threat.

An authentic tradition of the Messengersa of Allah states:

“Know that Allah, the Exalted, has decreed in His creation two decrees, one immutable (mubram) and one conditional (mu‘allaq), and as for the conditional decree, it is an expression of what He has ordained

“The second of the two [ways of reconciling the hadith under discussion with Surah al-A’raf, Ch.7: V.35] is that the increase [in age] is actual, and that is in relation to the knowledge of the angel responsible for age, and as for the first matter that the verse [7:35] indicates, it is in relation to the knowledge of Allah, the Exalted, as if it had been said to the angel, for example: The age of so-and-so, for example, is a hundred, if he maintains his ties of kinship, and sixty if he severs them, and it has already been in the knowledge of Allah whether he maintains or severs, so that which is in Allah’s knowledge neither progresses nor retards, and that which is in the knowledge of the angel is that in which increase and decrease are possible, and it is to this that His, the Exalted, statement refers: ‘Allah effaces and establishes what He wills, and with Him is the source of all commandments.’ [Surah ar-Ra’d, Ch.13: V.40] So, effacement and establishment refer to that which is in the knowledge of the angel, and that which is in the source of all commandments (umm al-kitab) is that which is in the knowledge of Allah, the Exalted, thus, there is no effacement in it at all. And this is referred to as the immutable decree, while the first matter is referred to as the conditional decree.” (Ibn Hajar al‘Asqalani, 1959, Fath al-Bari bi-sharh Sahih

“Whomever Allah promises to reward for an action, He will fulfil it. And whomever He threatens with punishment over an action, He may choose [either punishment or pardon].” (Bahr al-fawa’id al-mashhur biMa‘ani l-akhbar li-l-Kalabadadhi) Fakhr ad-Din ar-Razi writes about this in his commentary on the Quran:

“All [divine] threats are conditioned with the absence of forgiveness, and the nonoccurrence [of a threatened punishment] does not entail the entering of falsehood into the word of Allah, the Exalted.” (Fakhr ad-Din ar-Razi, 1981, Tafsir al-Fakhr arRazi: al-mushahhar bi-t-Tafsir al-kabir waMafatih al-ghayb, Beirut: Dar al-Fikr. Vol. 7, pp. 198-199)

Conditional prophecies: Jonahas

A relevant example of this is found in the Holy Quran, namely in the narrative about Prophet Jonahas. Regarding the people of Jonahas, it says:

was there no town, which believed so that their belief should have profited them, save the people of Jonah? When they believed, We removed from them the punishment of disgrace in the present life, and We gave them provision for a while.”

(Surah Yunus, Ch.10: V.99)

In various Quranic commentaries, it is said Jonahas prophesied to his people that Allah would send down his punishment on them within forty days. This is what Fakhr ad-Din ar-Razi says, for example:

“It is narrated that Jonahas was sent to Nineveh from the land of Mosul, but they rejected him, whereupon he departed from them in anger. When they found him absent, they feared a punishment befalling them, and thus put on monks’ robes and pleaded for forty nights, and Jonah had said to them, ‘Your term (ajal) is forty nights,’ whereupon they had answered, ‘When we see the coming of destruction, we will believe in you.’ And it came to pass, when thirty-five nights had expired, that there appeared in heaven an exceedingly black cloud, and heavy smoke emanated from it, and that smoke descended until it fell on the city and blackened the roofs thereof. Consequently, they went out into the wilderness. And they separated themselves between women and children and between animals and their offspring, and some of them turned to each other, and the voices became louder, and the supplications increased, and they showed faith and repentance, and they prayed to Allah, the Exalted, so that He had mercy on them and removed it from them.” (Fakhr ad-Din ar-Razi, 1981, Tafsir al-Fakhr arRazi: al-mushahhar bi-t-Tafsir al-kabir waMafatih al-ghayb, Beirut: Dar al-Fikr. Vol. 17, p. 172)

However, the understanding of the types of decrees in the previous elaborations is still not sufficiently complex by one important aspect, which is why I am adding here another elucidation by Ahmad as-Sirhindi (d. 1034/1624), the greatest Naqshbandi saint of Mughal India. In the well-known compilation of his letters, he writes:

a long time, this saying was hibernating in my subconscious. Finally, God, the Truth, the Praised, the Exalted, granted me the magnificent felicity of it, and thus honoured me. […] By His sheer grace and mercy, God revealed to me that the conditional decree (qada’-i mu‘allaq) is of two types: [1] That whose conditional state (ta‘liq) is recorded in the preserved tablet (lawh mahfuz), and the angels are aware of it being conditional. [2] That whose conditional state is known only to God, and it is recorded in the preserved tablet as an immutable decree (qada’-i mubram). From it, I could understand that what Sayyid Muhyi d-Din said applies to this second type of decree that seems to be an immutable decree (qada’-i mubram), though actually it was a conditional decree (qada’-i mu‘allaq) and does not apply to the true immutable decree.” (Ahmad Sirhindi, 1977, Maktubat-i Imam-i Rabbani, ed. Husayn Hilmi ibn Sa‘id Istanbuli, Istanbul: Işık Kitabevi, Vol. 1, Letter 217, pp. 350-351)

Thus, there are divine decrees that can appear even to recipients of revelation as immutable decrees that would definitely come to pass, whereas, in fact, these decrees are conditional.

At times, there are hidden conditions, when it comes to revelations and prophecies, that are not known to their recipients.

The Battle of Badr and hidden conditions

The following hadith is narrated from the Messenger of Allahsa concerning the day of the battle of Badr, for which the Prophetsa had a divine promise of victory:

‘De Stem van de Islam Light FM’: Jamaat the Netherlands launch new 24/7 Islamic radio station

“It is narrated from Ibn ‘Abbasra that he said that the Prophetsa, while in a tent, said, ‘O Allah! I ask you for the fulfilment of Your covenant and promise. O Allah! If You wish [to destroy the believers], You will never be worshipped after today.’ Abu Bakrra held his hand and said, ‘This is sufficient, o Allah’s Messenger! You have asked your Lord pressingly.’” (Sahih al-Bukhari)

Commenting on this hadith, the contemporary Deobandi scholar Anwarshah Kashmiri (d. 1933) writes in Fayd al-Bari, his commentary on Sahih al-Bukhari:

Safeer Siddiqui Missionary, the Netherlands

On 18 December 2022, Jamaat-eAhmadiyya the Netherlands launched its new 24/7 radio station, “De Stem van de Islam Light FM,” which will educate the public in the Netherlands about Islam.

“There are two types of decrees. The conditional decree (qada’-i mu‘allaq) and the immutable decree (qada’-i mubram). In the conditional decree, there is the possibility of change and alteration, and in the immutable decree, there is no scope for change and alteration. Allah, the Praised and Exalted, said, ‘The sentence passed by Me cannot be changed’. This is the case with the immutable decree, and about the conditional decree, He said: ‘Allah effaces and establishes what He wills, and with Him is the source of all commandments.’ My Master [Khwajah Baqi bi-llah (d. 1012/1603)], may his secret be sanctified, said that Sayyid Muhyi d-Din [‘Abd al-Qadir] Jilani [d. 561/1166], may his secret be sanctified, had written in one of his epistles, ‘No one else has the ability to change the immutable decree (qada’-i mubram), but I have the ability to change it if I want.’ My Master was quite surprised by this claim and found it hard to resolve. For

“Rather, despite the promise of victory, the Prophetsa was still concerned because the Addresser [i.e., God] may have set conditions and limitations in His speech that the addressee [recipient of divine revelation] does not recognise.” (Anwarshah Kashmiri, 2005, Fayd al-Bari ‘ala Sahih alBukhari, ed. Muhammad Badr al-Mirtahi, Beirut: Dar al-Kutub al-‘Ilmiyyah. Vol. 5, p. 9)

In conclusion, the non-fulfilment of certain prophecies may be due to a variety of reasons depending on the prophecy in question, e.g., a misunderstanding in the interpretation or ijtihad of revelations, or the fact that not all prophecies are necessarily unconditional, etc.

The launch started with a message from Hazrat Mirza Masroor Ahmad, Khalifatul Masih V, may Allah be his Helper, being read out and broadcast on the radio station.

Hibatunnoer Verhagen Sahib, Amir Jamaat-e-Ahmadiyya the Netherlands read the following message from Huzooraa:

“I am very pleased that the web radio station ‘De Stem van de Islam Light FM’ of the Ahmadiyya Muslim Jama‘at in Holland has commenced broadcasting on air in preparation for its official launch. Alhamdolillah! This will surely serve as a means of promoting the message of the Promised Messiah مالسلا و ةولصلا

throughout the country.

“Allah the Almighty gave the Promised Messiah مالسلا و ةولصلا هيلع the glad tidings that ‘I will cause thy message to reach the corners of the earth’. In this regard, radio, television and other means of media and communication have all been bestowed on us by Allah Almighty to help us disseminate the message of Islam Ahmadiyyat.

“Now that Radio De Stem van de Islam Light FM is officially going live, it will continually proclaim the teachings of Islam, which promote peace, harmony, love and goodwill for all mankind. Comprehensive ways and means have been granted to us by Allah the Almighty so as to enable us to spread the peaceful message of Islam and for the world to realise that Islam is a religion of peace and harmony, not a faith which promotes violence and discord.

“It is my earnest prayer, may Allah Almighty grant you opportunity through this radio station to fulfil those aims and objectives for which the Promised Messiah مالسلا و ةولصلا هيلع was sent into the world. May Allah enable you to broadcast the message of Islam throughout Holland and may it prove an excellent means of attracting sincere seekers of truth to the light of Islam Ahmadiyyat. May Allah bless you.”

Readers of Al Hakam may download the app from the following links to tune in to the radio:

IOS: https://apps.apple.com/ nl/app/de-stem-van-de-islam/ id1633084897

Android: https://play.google.com/ store/apps/details?id=com.radio. mfbe6f5659&pli=1

100 Years Ago...

Finality of Prophethood: Letter of a non-Ahmadi Muslim Brother to Hazrat Khalifatul Masih IIra

We reproduce below a letter from Mr Habib-un-Nabi Khan Saulat of Calcutta [now Kolkata] to His Holiness the Khalifatul Masih [IIra], Head of the Ahmadiyya Community, Qadian. Mr Habib, it will be observed [in the letter], is not a member of the Ahmadiyya Community and so does not subscribe to all our doctrines. But we appreciate his moral courage and love for truth –Editor: The Review of Religions [1923] 36/3 Mominpore Street, Kidderpore Post Office, Calcutta [now Kolkata], 5 November 1922.

Dear Brother in Islam, An incident has just occurred and I take the liberty of intimating it to you, feeling quite certain that it will interest you. It shows how conscientious reasoning always triumphs over fallacious arguments. For some time past, I have been trying to get to the bottom of the Ahmadiyya Movement and studying various writings concerning it. I read the English translation of the Holy Quran by Maulvi Mahammed Ali Sahib but could not accept it as complete, nor could I agree with him on all points. I wrote to him several times, pointing out his errors and suggesting better renderings. Some he appreciated and some he rejected. All this time, however, I was not aware of the split in the Movement. One day, reading an article in a newspaper, I found that the Ahmadis regarded all Muslims other than themselves as kafirs [disbelievers]. I sent the cutting to Maulvi Sahib, asking him if that was actually the case. If not, whether he, as President of the Anjuman-e-Ahmadiyya, did not consider it his duty to contradict it publicly.

I received in reply a letter [from Maulvi Mahammed Ali Sahib] which I insert below:

The Mall Road, Dalhousie, Dated: 25 August 1922.

Dear Brother in Islam, Yours of the 18th instant to hand. I do not know if you are aware that the Ahmadiyya Movement is divided into two sections – the Qadian section holding the belief italicised by you. The other section, of which I am the head, has its headquarters at Lahore, and it was for this very belief of the Qadian party that we separated. Even though they do not all subscribe to this belief, their Head, Mirza Mahmud Ahmad, is very persistent in it. I have regularly contradicted this belief for the past seven years.

Yours fraternally, (Sd.) Muhammad Ali.

Not being satisfied with this reply, I

wrote a letter to you on the 30th of August last. I was nearly despairing of a reply when your acknowledgement with advice and a statement of certain facts and propositions in the shape of a letter dated 16 October 1922 signed by your private secretary, Maulvi Rahim Baksh Sahib, arrived. This letter I duly acknowledged and at the same time, I sent a quotation from it to Maulvi Muhammad Ali Sahib. The Maulvi Sahib, in reply, sent me four printed books entitled The Ahmadiyya Movement…:

1. …The Founder, 2. …The Doctrine, 3. …Prophecy, and 4. …The Split

I went through the four and have sent him some criticisms on the first pamphlet. In pamphlet 4, The Split, pp. 78-79, he has quoted certain passages from your books Anwar-e-Khilafat and Haqiqat-un-Nabuwwat. I cannot express in words the feelings of joy that overtook me on reading these extracts, for these are exactly my views, which I have formed through deep study of the Holy Quran.

The extract from the Anwar-e-Khilafat runs thus:

“Likewise, they say that however much a person may advance in virtue and goodness, nay, even surpass many Prophets in righteousness and piety, nay, attain the

knowledge of God, but God will never make him a Prophet, never raise him to that dignity. Their thinking thus is due to not assigning to Allah the attributes due to Him; otherwise, to say nothing of one prophet, I say that there [can certainly come] thousands of prophets and a person who rises to the dignity of prophets like John can become a prophet. They question the prophethood of the Promised Messiah, on whom be peace, but I say even now there can be a prophet. [...]

“But if a sword is placed on both sides of my neck and I am told to confess that no prophet shall come after the Holy Prophet, may peace be upon him, I will say to him, you are a liar, a very great liar; prophets can appear after him, they will certainly appear.” (Anwar-e-Khilafat, p. 62-65)

How bold, how chivalrous an announcement of a true conviction! I only wish the Almighty God would bestow the same, if not more of moral courage upon every truth seeker and speaker. I subscribe wholly to the above conviction and statement as far as the appearance of prophets is concerned, although I cannot subscribe to the need for the Promised Messiah. I can call him a rasul [Messenger] and a nabi [Prophet], but not the Promised Messiah as this claim is based on Hadith, the authority of any of which I cannot accept.

The Sihah Sitta, which I follow, is contained in the following verse of a certain poet who is now dead:

[“The six fundamental things necessary to learn the lesson of wisal [closeness to God] are struggle, constant effort, grief, pain, passion and perseverance.”]

The [summary of the] extract from Haqiqut-un-Nabuwwat is as follows:

It is love (for the prophet[sa]) that compels me to show the falsity, so far as it is in my power, of [our opponents’ views regarding] the finality of prophethood. […] To say that the appearance of prophets after the Holy Prophet[sa] is entirely shut off means that the Holy Prophet[sa] deprived the world of the grace of prophethood and that after his appearance, God shut off this favour. Now consider whether, according to this doctrine, the Holy Prophet[sa] appears to be a mercy for the world or the opposite of it. We seek refuge with Allah from this. If this doctrine is admitted, it would mean that he came as a sort of curse to the world and anyone who thinks so is accursed and rejected (of God). (Haqiqut-un-Nabuwwat, pp. 186-187)

I entirely subscribe to this view of yours and have for my authority the open announcement in the Holy Quran, Surah Jumuah:

is Allah’s grace; He bestows it on whom He pleases; and Allah is the Master of immense grace.”]

This (creating prophets out of illiterates) is a mercy or blessing of God. He bestows it upon anyone whom He likes. This rendering I take as establishing the Divine Claim of being ميظعلا لضفلا وذ more impressively.

I do not know whether the two books, the Anwar-e-Khilafat and the Haqiqat-unNabuwwat, are in Urdu or in English; hence, I have taken the liberty of copying them out in full.

If it is not considered too much, I would request you to kindly publish this letter in The Review of Religions. With sincere regards.

I remain, Dear brother in Islam, Yours sincerely, Habib-un-Nabi Khan Saulat.

(Transcribed by Al Hakam from the original, published in The Review of Religions [English], January, February and March 1923)

Al Fazl, 21 December 1922; The Review of Religions [English], January, February and March 1923

Jesus’ Genealogy: A Biblical contradiction

actual son of Joseph, then he could not have any blood relation with King David through Joseph his step-father, which means that he would not be the Messiah the Jews were waiting for according to the Christian understanding. The Christian exegete Matthew Henry states that, “The promise of the blessing was made to Abraham and his seed; of the dominion, to David and his seed. It was promised to Abraham that Christ should descend from him […] and to David that he should descend from him […] and, therefore, unless Jesus is a son of David, and a son of Abraham, he is not the Messiah.” (Matthew Henry’s Concise Commentary on the Bible, p. 889) This would mean that Jesus who is the “son of god” in the sight of the Christians was an imposter from the Christian perspective. From an Islamic perspective, it is very clear that Jesusas was a prophet of God and nothing more.

any Christian in the world even have the right to raise any allegation on the authenticity or on any other concept in the Holy Quran? Furthermore, regarding the missing names, Arthur S Peake writes, “The second group should really have included eighteen names.” (Ibid)

Jesus’ genealogy in Luke

It was famously known amongst the Jews at the time of Jesusas, because of the prophecies foretold by the prophets in the Old Testament that the Messiah and the King of Jews, who would liberate the Jews, would be born in the bloodline of King David. It is recorded in the Old Testament that, “‘The days are coming,’ declares the Lord, when I will raise up for David a righteous Branch, a King who will reign wisely and do what is just and right in the land. In his days Judah will be saved and Israel will live in safety. This is the name by which he will be called: The Lord Our Righteous Saviour.” (Jeremiah 23:5-6)

As Muslims, we believe that Jesusas was indeed a true prophet. On the contrary, a Christian not only admits that Jesus was from the progeny of Prophet David but rather believes him to be the son of God who atoned for those who believe in him to be their saviour. However, Christians face a huge difficulty when they are asked to prove that Jesusas was indeed from the bloodline of King David. They simply cannot have a straight-forward answer.

The Gospels present two genealogies of Jesus of Nazareth, both claiming that his lineage is directly traced back to David. However, Christians are stuck in a dilemma that forces them to cling to a belief for which they have no foundation. The problem faced by readers of the Gospels when they compare the two genealogies is that there are two different ancestries of Jesus in the New

Testament. The Gospel of Matthew says that Jesus, son of Joseph, was from the progeny of ‘Solomon son of David’ while the Gospel of Luke indicates that ‘Nathan son of David’ was the forefather of Jesus, son of Joseph.

Jesus’ genealogy in Matthew

The Gospel of Matthew provides the ancestry from Abraham to Jesus and divides it into three parts, each “allegedly” containing fourteen members. It says, “So all the generations from Abraham to David are fourteen generations; and from David until carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.” (Matthew 1:17)

An easy understanding of Jesus according to Matthew 1:2-16 is:

Abraham to David: Abraham, Isaac, Jacob, Judas, Phares, Esrom, Aram, Aminadab, Naasson, Salmon, Booz of Rachab, Obed of Ruth, Jesse, David the King

From David until carrying away into Babylon: Solomon, Roboam, Abia, Asa, Josaphat, Joram, Ozias, Joatham, Achaz, Ezekias, Manasses, Amon, Josias, Jechonias

From carrying away into Babylon unto Christ: Salathiel, Zorobabel, Abiud, Eliakem, Azor, Sadoc, Achim, Eliud, Eleazar, Matthan, Jacob, Joseph, the husband of Mary, Jesus

There are a couple of problems with this genealogy of Jesus; first and foremost being that Jesus was never the biological son of Joseph of Nazareth. Christians believe him to be the literal son of God. If he was not the

The second and very important argument against this genealogy is that it misses four names from the actual list as per the lineage of David mentioned in chapter 3 of 1 Chronicles. As mentioned above, Matthew has not included three generations between Joram and Ozias in “From David until carrying away into Babylon”. Ahaziah, son of Joram, Joash, son of Ahaziah, and Amaziah, son of Ahaziah. (1 Chronicles 3:11-12). The fourth person missing is Jehoiakim (Eliakim), son of Josias and father of Jechonias. These names, missing from Matthew, are written in verses 1112 and 15-16 of 1 Chronicles 3 of the Old Testament. To clearly demonstrate, a revised version is presented below:

Abraham to David: Abraham, Isaac, Jacob, Judas, Phares, Esrom, Aram, Aminadab, Naasson, Salmon, Booz of Rachab, Obed of Ruth, Jesse, David the King

From David until carrying away into Babylon: Solomon, Roboam, Abia, Asa, Josaphat, Joram, Ahaziah, Joash, Amaziah, Ozias, Joatham, Achaz, Ezekias, Manasses, Amon, Josias, Jehoiakim (Eliakim), Jechonias

From carrying away into Babylon unto Christ: Salathiel, Zorobabel, Abiud, Eliakem, Azor, Sadoc, Achim, Eliud, Eleazar, Matthan, Jacob, Joseph, the husband of Mary, Jesus

This leads to the third argument. The Gospel according to Matthew suggests that there are three sets of fourteen generations, totalling 42. However, he has only presented 41 members. Even if the four missing names are expelled from the list, it is still short of one name to complete the third set. Arthur S Peake, a Biblical scholar, in his commentary regarding the counting, writes, “It contains devices for assisting the memory, e.g. (a) three groups each of fourteen names, though one name is missing from the third group.” (A Commentary on the Bible, p. 701) This proves that even Christian scholars admit this mistake in the New Testament. This leads to a very simple question. Does

The Gospel according to Luke, on the other hand, presents a completely contradictory ancestry of Jesus Christ. (Luke 3:23-34) The lineage in Luke, which starts with Jesus and goes backward, differs from Matthew from the very beginning. It does not agree with Matthew, even with the father of Joseph, husband of Mary, the supposed grandfather of Jesus. Matthew says he is Jacob, while Luke says he is Heli. Although Luke has not divided it into different sets, it would be far more comprehensible and easily comparable to divide them into groups. The total count of generations according to St Luke is 56, countering the number provided by St Matthew, which adds up to 41.

Jesus’ genealogy according to Luke is: Abraham to David: Abraham, Isaac, Jacob, Juda, Phares, Esrom, Aram, Aminabad, Naasson, Salmon, Booz, Obed, Jesse, David the King

David to the next 14 generations: Nathan, Mattatha, Menan, Melea, Jonan, Eliakim, Joseph, Juda, Simeon, Levi, Matthat, Jorim, Eliezer, Jose

Unto Jesus: Er, Elmodam, Cosam, Addi, Melchi, Neri, Salathiel, Zorobabel, Rhesa, Joanna, Juda, Joseph, Semei, Mattathias, Maath, Nagge, Esli, Naum, Amos, Mattathias, Joseph, Janna, Melchi, Levi, Matthat, Heli, Joseph, Jesus

According to Luke, Jesus is the descendant of Nathan, son of David, whereas Matthew writes that Jesus’ ancestor was Solomon, son of David. This forces the entire line of descendants to change and creates a complete contradiction. However, to try to remove the criticism, the Christians justify that this ancestry of Jesus written in Luke is in reality the lineage of Mary, the mother of Jesus, and not of Joseph. J Vernon McGee, a Biblical commentator, emphasises this and states, “The rest of this chapter deals with the genealogy of Mary, not Joseph. The genealogy of Joseph is found in Matthew’s gospel. […] Luke’s genealogy is different. […] Luke gives Mary’s story, and this is clearly her genealogy.” (Thru the Bible Commentary, pp. 5770-71) On the other hand, the Gospel of Luke is very straightforward and does not leave behind even a hint that this might not be Joseph’s ancestry. It categorically states, “And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli.” (Luke 3:23) There is no mention of Mary, mother of Jesus.

Christian scholars defend their stance by

Syed Hashir Ahmad Student at Jamia Ahmadiyya Canada

claiming that the Jews never used women in their genealogies and only included men in them. Even if the genealogy was of a woman, they would include their husbands and not the women themselves. This justification effort, however, would not be helpful for the Christians because nowhere in the Gospel of Luke has it been stated or even hinted that this is indeed Mary’s ancestry. At least the hint should be there. The gospel clearly states, “And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, who was the son of Heli.” (Ibid) Rejecting the later-born idea of Christians to associate Luke’s genealogy to Mary, Arthur S Peake writes, “The explanation that Luke gives the line of Mary is not found in early Christian writers.” (A Commentary on the Bible, p. 701) In fact, Reverend Alfred Plummer has stated that this solution was first proposed in 1490 CE. He states, “The difference between the two genealogies was from very early times felt to be a difficulty […] and it is probable that so obvious a solution, as that one was the pedigree of Joseph and the other the pedigree of Mary, would have been very soon advocated, if there had been any reason (excepting the difficulty) for adopting it. But this solution is not suggested by anyone until Annius of Viterbo propounded it, c. AD 1490.” (A Critical and Exegetical Commentary of the Gospel According to St Luke, p. 103)

Arthur Peake further denounces the false notion, which Christians present to defend the gospels, that Jews never used women in their genealogies by using Matthew’s genealogy which gives few names

of women as well. He writes, “Mt, while he proclaims Jesus the son of David, introduces into the pedigree four women. […]” (A Commentary on the Bible, p. 701) The names of those four women are Tamar, Rahab, Ruth, and Bathsheba (the wife of Uriah).

This means that the women’s names were used in the genealogies and these attempts by Christian missionaries to prove otherwise are just futile.

As mentioned, it was quite famous amongst the Jews that Christ would be born in the house of David. However, their uncertainty arose regarding the question as to which son of David he would be from. Some suggested that he would be from Solomon’s seed, while some indicated that he would be from Nathan’s progeny. An exegesis edited by Rev JR Dumelow states, “Both genealogies reflect current rabbinical ideas about the Messiah’s descent. It was disputed, for instance, whether He would be descended from David through Solomon, or whether, owing to the curse on this line (Jer 22:28; 36:30), through another son, Nathan (1 Ch 3:5). Accordingly, St Matthew’s genealogy traces our Lord’s descent through Solomon, St Luke’s through Nathan.” (A Commentary on the Holy Bible, p. 623) This proves that there are clear and visual contradictions in the bible.

Although these genealogies in Matthew and Luke may have been beneficial for Christians over centuries, Jesus did not have them to prove his sonship through David. In fact, Jesus destroys, by denying that Christ has to be a descendant of David, all the hard work of Matthew and Luke and the efforts of the Christian missionaries who are diligent in proving Jesus’ link to David. It is recorded

Kangaroo Island and Semaphore Street Fair: Ahmadis present Islamic teachings at the largest street fair in Adelaide, Australia

Sharif Rasel Secretary Tabligh, Jamaat-e-Ahmadiyya Adelaide West

Semaphore Street Fair is the largest street fair in Adelaide, with more than 50000 people visiting this popular event every year on the last Sunday in November. It is held in one of the most iconic tourist sites in Adelaide – the north-western suburb of Semaphore, which is famous for its familyfriendly beach. The street fair began in 1994 and today, it invites nearly 300 stalls to its award-winning annual event.

Jamaat-e-Ahmadiyya South Australia participated in this well-attended event for the first time. A three-member team from Jamaat Adelaide West set up the stall and missionary, Atif Ahmed Zahid Sahib, local president, Dr Munawar Ahmad Rana Sahib, and naib president, Mehmood Qadir Khan Sahib along with four other Jamaat members joined the team to carry out preaching activities in the bookstall.

The messages on the marquee –“Muslims for Peace”, “Muslims for Loyalty”, and “Love for All, Hatred for None” – easily got the attention of the visitors. They were visible from a distance due to the location of the stall. Thousands of visitors passed by the stall and briefly stopped to read the peaceful message of the stall. Besides, hundreds of visitors interacted with the community members and thanked them for this outreach initiative. The visitors were interested in learning more about the religion of Islam and the Holy Quran. Further, they asked different questions to better understand the philosophy of Islam. 60 books, four copies of the Holy Quran and hundreds of pamphlets were sold and distributed in a

in the Bible that when the “Pharisees were gathered together, Jesus asked them, saying, ‘What think ye of Christ? Whose son is he?’ They say unto him, ‘The son of David’. He saith unto them, ‘How then doth David in spirit call him Lord, saying, The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?’ And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.” (Matthew 22:41-46)

Jesus whom the Christians claim to be their lord and saviour and son of god destroyed and wrecked any hope that Christians had with his own words. It is mentioned in their holy scripture that the Messiah born to the line of David would be the Lord and Savior of the Jews. Jesus, not being from the line of David, denied Messiah to be from the progeny of David thus denying that their lord and saviour has yet come.

busy day of engagement with the visitors. The interactions and discussions held at the fair helped spread the peaceful teachings of Islam among thousands of people.

Successful interactions led to many tabligh contacts. One of them showed his interest in Islam Ahmadiyyat and informed the community members that he would first compare Jamaat books with other Islamic books.

Following the successful bookstall at Semaphore Street Fair, members of the Jamaat made their first-ever tabligh trip to Kangaroo Island from 29 November to 1 December 2022. Kangaroo Island is the third-largest island in Australia which lies off the mainland by a 45-minute ferry journey. A few thousand people live on this 4,416 square-kilometre island. Penneshaw, American River and Kingscote are its major towns.

Jamaat members held street campaigns in these towns to reach out to the local communities. The members distributed pamphlets and interacted with people to deliver the peaceful teachings of Islam. The team also handed out a copy of the Holy Quran and some Jamaat books to Kingscote Public Library. The library management appreciated the efforts of the Jamaat members.

The team also visited the Kangaroo Island community centre, known to the locals as “Junction” and donated a copy of the Holy Quran and different Jamaat books, including The Philosophy of the Teachings of Islam, Some Distinctive Features of Islam, World Crisis and the Pathway to Peace

The trip aided in the effective propagation of Islam Ahmadiyyat’s message to this isolated island.

The fact is that the current gospels have various contradictions. They cannot be attributed to God at all. The only book worthy of being attributed to God in this day and age is the Holy Quran. It itself claims that ہیف بیر ا (Surah al-Baqarah, Ch.1: V.3) that there is no doubt in it, something that the gospels never got to claim. In fact, Arthur Peake writes that, “The genealogies warn us not to worship the letter of Scripture. They were the best the time could produce, and we must not expect more.” (A Commentary on the Bible, p. 701)

Some Christians try to point out socalled “distortions” in the Holy Quran. However, on the contrary, it is the Bible that has witnessed changes in its text and in its spirit. It is proven that not only is their scripture filled with distortions, but even the prophecies they implement in favour of Jesus have been denied by their own scholars, such as the prophecy of the Messiah being from the progeny of King David.

Dr

Friday Sermon

Mubarak Mosque, Islamabad, UK, 25 November 2022

Men of Excellence: Hazrat Abu Bakrra

Various aspects of the life of Hazrat Abu Bakrra Siddiq were being mentioned. In relation to his service to humanity and feeding the needy etc., it is mentioned that even prior to accepting Islam, Hazrat Abu Bakrra was considered amongst the best people of the Quraish and whenever people faced difficulties, they would seek his assistance. In Mecca, he would often host guests and prepare large feasts. (‘Ali bin Burhan al-Din al-Halabi,  AlSirah al-Halabiyyah, Vol. 1 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], p. 390)

During the era of ignorance, despite the conditions of the society at the time, Hazrat Abu Bakrra was counted amongst the chiefs and noble individuals of the Quraish. In times of difficulty and to seek consultation on their personal matters, people would turn to him. He was renowned in Mecca for his entertainment and hospitality toward guests. (Muhammad alSallabi, Sayyiduna Abu Bakr Siddiqra Shakhsiyyat aur Karname – Translated [Beirut, Lebanon: Dar Ibn Kathir, 2003], pp. 52-54)

It is further mentioned that Hazrat Abu Bakrra was extremely kind towards the poor and the needy. In winter, he would purchase blankets and distribute them amongst the needy. (Hazrat Abu Bakr Siddiqra ke Faisle [Lahore, Pakistan: Mushtaq Book Corner], p. 378)

In one of the narrations, it is mentioned that one year, Hazrat Abu Bakrra purchased warm, woollen blankets, which were brought from the village. During the winter, these blankets were distributed amongst the widows in Medina. (Kanz al-‘Ummal, Vol. 3, Ch. 5, Kitab al-Khilafah, Hadith 14076 [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah, 2004], p. 245)

In another narration, it is mentioned that, prior to being appointed to the station of Khilafat, Hazrat Abu Bakrra used to milk the goats for a family that did not have any guardian. After he became the Khalifa, a young girl from that family said, “Now you will no longer milk our goats.” Hearing this, Hazrat Abu Bakrra replied, “Why not? I swear on my life! I will most certainly milk them for you and I believe that the task that I have been entrusted with will not prevent

me from this practice of mine.” As such, Hazrat Abu Bakrra continued to milk their goats as he had before. When these girls brought their goats [to Hazrat Abu Bakrra], he would most kindly ask them, “Should I froth the milk or not?” If they asked him to froth it, he would place the utensil a little further away and milk [the goats] until there was plenty of froth. If they asked him not to froth it, he would place the utensil close to the teats and milk the goats in order to avoid frothing it. He rendered this service for a continuous period of six months, that is, six months after his Khilafat. Thereafter,

he settled in Medina. Initially, Hazrat Abu Bakrra had two homes. One home was a little further outside, where he would stay during the time of the Holy Prophetsa However, the Holy Prophetsa granted him a plot of land near Masjid an-Nabawi and near his own home, where Hazrat Abu Bakrra built a house as well. Apart from this house [next to Masjid an-Nabawi], he had another house as well. Hence, he had two homes in Medina. However, during the life of the Holy Prophetsa, he stayed mostly at his home situated in the outskirts [of Medina]. Following his Khilafat, he settled in Medina.

However, until he moved to Medina, he continuously carried out the duty he took upon himself to serve these girls. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Abu Bakr Siddiqra, Wa min Bani Tayyim […] [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], pp. 138-139)

Hazrat Umarra used to take care of an elderly, blind woman living on the outskirts of Medina. He would bring her water and do her chores for her. On one occasion when he went to her house, it became apparent that someone else had visited before him and had completed all the tasks for this elderly lady. And so, the next time he went much earlier to this elderly woman’s house, before the other person could reach. Hazrat Umarra hid to one side and saw that it was Hazrat Abu Bakrra who would visit her home, at a time when he was the Khalifa. Thereupon Hazrat Umarra said, “By Allah, it could only have been you,” that is to say that it is only he who could have excelled him in this virtue. (Jalaluddin ‘Abd al-Rahman bin Abi Bakr al-Suyuti, Tarikh al-Khulafa’, Halat Abi Bakr Siddiqra [Beirut, Lebanon: 1999 Edition], p. 64)

There is a narration of Musa bin Ismail, who states that Mu’tamir related from his father that Abu Uthman narrated to them that Hazrat Abdur Rahman bin Abi Bakrra told him, “The Suffah were extremely poor people and the Holy Prophetsa once stated, ‘Those who have enough food for two people should take in a third; those who have enough food for four people should take in a fifth, or sixth,’ or something along these lines. (That is to say, they should bring those people to their homes who were sitting in poverty and feed them.) Hazrat Abu Bakrra took in three people and the Holy Prophetsa took ten people to his home. Hence, Hazrat Abu Bakrra was at home with three other people.”

Hazrat Abdur Rahmanra then said, “At home, it was me, my father and my mother.” The narrator then says, “I do not know if Abdur Rahman also mentioned his wife and his servant, who served at both his home and that of Hazrat Abu Bakrra. It so happened that Hazrat Abu Bakrra had dinner at the house of the Holy Prophetsa and remained

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

Photo courtesy of Suhaib Ahmad

there until he had offered the Isha prayer, after which he returned.”

He brought the guests home, but then went back to the Holy Prophetsa to stay and eat there. The narrator continues, “He stayed there for so long that he had eaten at the Holy Prophet’ssa home and came home as late into the night as Allah had willed. His wife asked him what had kept him from being with his guests, i.e., why he had come so late. Hazrat Abu Bakrra answered, ‘Did you not give them food?’ She replied, ‘They refused to eat until you returned’ (the guests said they would not eat until Hazrat Abu Bakrra returns). His wife said, ‘I was presenting them food, but the guests refused to eat it.’”

Hazrat Abdur Rahmanra then says, “I went and hid lest I be told off by Hazrat Abu Bakrra as to why I hadn’t given food to the guests. Hazrat Abu Bakrra said, ‘O foolish one!’ He also called me extremely lazy.’ (His son, Hazrat Abdur Rahmanra, is narrating this). Hazrat Abu Bakrra then said to the guests, ‘Please eat,’ and Hazrat Abu Bakrra swore to Allah that he would not eat anything.” Hazrat Abdur Rahmanra then says, “By Allah, whenever we took a morsel of food, the food beneath would increase to a greater degree. They ate to the point that they were full and they ended up with more food than they began with.” They fed the guests and they continued to eat, yet the food remained the same amount, or would increase even more, until everyone had eaten to their fill. When Hazrat Abu Bakrra witnessed that the food was still the same as it was before, or rather, that it had increased even further, he said to his wife, “‘O sister of Bani Firas, what is this?’ She said, ‘O pleasure of my eyes! This is three times more than before (i.e., it had increased this much).’ Hazrat Abu Bakrra also ate from it and said, ‘It was only due to Satan,’ (i.e., due to his incitement, he swore not to eat. He previously swore not to eat, but when he saw that the food had been blessed, he said that it was only due to Satan that he made the oath not to eat before, and that he would now eat out of this blessed food). Hazrat Abu Bakrra then took a morsel of food and took the rest of this food to the Holy Prophetsa, and it remained with him until the morning).”

The narrator then continues, “There was a pact between us and another tribe, but the time period stipulated for it had passed. We sat down 12 people separately and with each of them were some others, (that is to say, there were 12 people making the pact, and with them were some other people). Allah knows best how many people were with each of them. However, there were certainly so many that the Holy Prophetsa assigned various people to take them [for food] (i.e., there was a considerable amount of people).” Hazrat Abdur Rahmanra said something along the lines of, “All of these people ate from this food [which Hazrat Abu Bakrra brought].”

Hence, this is how Allah the Almighty once placed so much blessing in the food of Hazrat Abu Bakrra. (Sahih al-Bukhari, Kitab al-Manaqib, Bab ‘Alamat al-Nubuwwah fi al-Islam, Hadith 3581)

Hazrat Abdur Rahman bin Abi Bakrra narrates, “The Holy Prophetsa stated, ‘Is there anyone among you who has fed the poor today?’ Hazrat Abu Bakrra answered, ‘I entered the mosque and a beggar asked something from me. I found Abdur Rahman

to be holding a piece of bread, so I took it from him and gave it to the beggar.’” (Sunan Abi Dawud, Kitab al-Zakah, Bab al-Mas’alah fi al-Masajid, Hadith 1670)

A beggar asked him and his son had some bread in his hand, so he gave it to the beggar.

Hazrat Musleh-e-Maudra states:

“Hazrat Abu Bakr’sra son, Abdur Rahman was also worthy of Khilafat. People would say that his disposition was more lenient than that of Hazrat Umarra, without being any less competent than him, and that he should therefore become the Khalifa. However, Hazrat Abu Bakrra had already chosen Hazrat Umarra to succeed him as the Khalifa, despite their having different temperaments. Hence, Hazrat Abu Bakrra did not attain any personal gain from Khilafat, rather he was concerned for the betterment of the service to humanity.”

Hazrat Musleh-e-Maudra then says:

“There is a narration of Sufis [mystics] – Allah knows best how accurate it is –that after the demise of Hazrat Abu Bakrra, Hazrat Umarra asked the servant of Hazrat Abu Bakrra, ‘What good deeds would your master carry out, so that I too may carry them out?’ Among all the good deeds he used to carry out, his servant mentioned that one of the virtues of Hazrat Abu Bakrra was that, ‘every day he would go in a certain direction with some bread, and he would have me stand somewhere whilst he went ahead. I cannot say what the reason was for him going ahead.’ Hazrat Umarra then went with the servant in the direction he mentioned, whilst carrying some food. Advancing forward, he saw that there was a lame and blind man, with no hands or feet, sitting in a cave. Hazrat Umarra placed a morsel of food in the lame man’s mouth, but he began to weep, saying, ‘May Allah the Almighty have mercy on Abu Bakr. How righteous a person he was.’ Hazrat Umarra asked, ‘Old man, how do you know that Abu Bakr has passed away?’ He replied, ‘I no longer have any teeth, so Abu Bakrra would chew the food and place it in my mouth. Today, the hard morsel of food made me realise that the one feeding me isn’t Abu Bakrra but someone else. Moreover, Abu Bakr would do this daily without fail. Now, with this gap, he most certainly is no longer present in this world.’”

Hazrat Musleh-e-Maudra states, “What did Hazrat Abu Bakrra gain from leadership? He did not obtain anything from his Khilafat or leadership. Did he deem the state wealth to be his own or did he deem government property to be his own property? Of course not. Whatever his relatives received was from his personal property.” (Khutbat-eMahmud, Vol. 17, pp. 494, 495)

His distinguishing factor was indeed the service that he rendered.

The Promised Messiahas states:

“There are two parts to the sharia; the rights owed to Allah and the rights owed to His creation.”

These are the two aspects – the rights owed to Allah the Almighty and the rights of His creation. He further states, “Observe the extent to which the Holy Prophetsa spent his entire life in service. Observe Hazrat Alira who had stitched so many patches [on his garment] that there was no room for any more. Hazrat Abu Bakrra had made it a constant habit to feed a sweet dish to an elderly lady; observe the commitment with

which he carried this out. When Hazrat Abu Bakrra passed away, the elderly lady said, ‘Today, Abu Bakr has passed away.’ Her neighbours asked, ‘Were you informed through a dream or revelation?’ She replied, ‘No. He did not bring the sweet dish today, which is how I know he has passed away.’ (Meaning had he been alive, it would not have been possible that he did not bring the sweet dish under any circumstances.) Observe the degree to which they served; this is the manner in which everyone should serve humanity.” (Malfuzat [1984], Vol. 6, p. 54)

There is a narration about the degree to which he covered the faults of others; Hazrat Abu Bakrra states, “If I were to catch a thief, my greatest desire would be that God may cover his mistake.” (Ibn Sa’d, Al-Tabaqat alKubra, Vol. 5, Al-Tabaqat al-Ula min Ahl alMadinah… [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2012], p. 9)

Regarding his bravery and courage, it is recorded that Hazrat Abu Bakrra embodied courage and bravery. He would face great dangers for the sake of Islam or for his profound love and affection for the Holy Prophetsa. During his life in Mecca, if ever he perceived any potential threat to the Holy Prophet’ssa safety or any difficulty, he would stand like a wall before the Holy Prophetsa to protect and help him. During Shi’b-eAbi Talib, when they faced three years of confinement and restriction, he remained steadfastly and devotedly present. Then, during the migration, he had the honour of accompanying the Holy Prophetsa despite the risk to his life. Not only did Hazrat Abu Bakrra participate in every battle, but he also undertook the duty of protecting the Holy Prophetsa. It was in light of his boldness and bravery that Hazrat Alira once asked, “O people, who is the bravest among the people?” People responded, “O Leader of the Believers, it is you.” Hazrat Alira said, “As far as I am concerned, anyone who combats me, I will do justice to them (meaning he would defeat them). However, the bravest is Hazrat Abu Bakrra. On the day of Badr, we erected a tent for the Holy Prophetsa and then we asked who would stay with the Holy Prophetsa to ensure that none of the disbelievers reached him. By Allah, no one went near the Holy Prophetsa except for Hazrat Abu Bakrra who stood by the Holy Prophetsa, brandishing his sword. (This means no one could reach the Holy Prophetsa without first facing Hazrat Abu Bakrra.) Thus, he is the bravest person.”

Similarly, when rumours spread during the Battle of Uhud that the Holy Prophetsa had been martyred, Hazrat Abu Bakrra was the first to tear through the crowd and reached the Holy Prophetsa. It is said that at the time, there were only 11 companions alongside the Holy Prophetsa, including Hazrat Abu Bakrra, Hazrat Sa’dra, Hazrat Talhara, Hazrat Zubairra and Hazrat Abu Dujanahra. During the Battle of Uhud, Hazrat Abu Bakrra was among the few devoted companions who stood guard for the Holy Prophetsa. Hazrat Abu Bakrra was also alongside the Holy Prophetsa during the Battle of the Trench. During the digging of the trench, he was among those who carried dirt in their cloaks and threw it. On the occasion of the Treaty of Hudaibiyah, he was among those who pledged allegiance to offer their life, however, the boldness in faith, devotion, perception, obedience and love which he displayed for the Holy

Prophetsa exemplified by Hazrat Abu Bakrra at the time when the treaty was written remained unforgotten by Hazrat Umarra for the remainder of his life. Hazrat Abu Bakrra also took part in the expedition to Taif, as did his son Abdullah bin Abi Bakrra. Hazrat Abu Bakr’sra young son was martyred in this expedition. (Ustadh Umar Abi al-Nasr, Sirat Sayyidina Siddiq Akbarra – Urdu Translation [Lahore, Pakistan: Mushtaq Book Corner), pp. 354, 367, 369, 376) (Muhammad alSallabi, Sayyiduna Abu Bakr Siddiqra Shakhsiyyat aur Karname – Translated [Khan Garh, Pakistan: Al-Furqan Trust, 2003], p. 107)

Then, when the Holy Prophetsa set out with an army of thirty thousand for the Battle of Tabuk, he appointed various generals and granted them flags. On this occasion, the largest flag was given to Hazrat Abu Bakrra. (Ustadh Umar Abi al-Nasr, Sirat Sayyidina Siddiq Akbarra – Urdu Translation [Lahore, Pakistan: Mushtaq Book Corner), p. 381)

Hazrat Salama bin Akwa’ra states, “I participated in seven battles alongside the Holy Prophetsa and in nine expeditions that were sent by the Holy Prophetsa, these expeditions were either commanded by Hazrat Abu Bakrra and at other times by Hazrat Usama bin Zaidra.” (Ustadh Umar Abi al-Nasr, Sirat Sayyidina Siddiq Akbarra – Urdu Translation [Lahore, Pakistan: Mushtaq Book Corner), p. 356)

After the Holy Prophet’ssa demise, when essentially all of Arabia became apostate, the confidence practically exhibited by Hazrat Abu Bakrra stands alone. This has been extensively mentioned before as well.

Hazrat Musleh-e-Maudra states, “Once, the disbelievers put a cloth around the Holy Prophet’ssa neck and pulled with force. Hazrat Abu Bakrra learned of this and came running and moved the disbelievers aside and said, ‘O people, do you not fear God that you hit and beat a person simply because he says his Lord is Allah? He seeks no property from you, thus, why do you hurt him?”

The Companions say that in their era, they thought Hazrat Abu Bakrra to be the bravest of them all because the enemy thought that if they killed the Holy Prophetsa, Islam would be finished and we saw Hazrat Abu Bakrra always standing by the Holy Prophetsa so that if ever someone attacked him, he would defend with his body. Hence, when the battle with the disbelievers took place at Badr, the Companions consulted with one another and prepared a platform for the Holy Prophetsa and said to him, “O Messengersa of Allah, please take a seat on this platform and pray for our victory; we will fight the enemy.” Then they said, “O Messengersa of Allah, we assure you that though we are sincere, those residing in Medina are even more sincere and trustworthy than us. Those people did not know that we were about to be at war with the disbelievers, otherwise, they too would have joined the battle. (They did not know about the Battle of Badr beforehand, otherwise, they too would have participated.) O Messengersa of Allah, if, God-forbid, we lose this battle, we have tied a fast-running camel near you and we have left Abu Bakrra on guard with you. We find there to be no one braver or more courageous among us than him. O Messengersa of Allah, you should immediately take Abu Bakrra on this camel and go to Medina and from

there, bring a new army, which is even more sincere and loyal than us, to combat the disbelievers.” Hazrat Musleh-e-Maudra states, “This incident shows the great level of sacrifice offered by Abu Bakrra.” (Khutbat-e-Mahmud, Vol. 39, pp. 220-221) Then, on another occasion, Hazrat Muslehe-Maudra states, “Once, some people asked the Companions as to who was the most heroic and brave person during the time of the Holy Prophetsa?” Just as the Shias and Sunnis ask the question today, even in that era, people would commend whoever they had an affiliation with. “When the Companions were asked this question, they responded by saying that the bravest among them was the person who stood by the Holy Prophetsa. This point can only be understood by someone acquainted with warfare, not others. One who knows about war and its dangers understands the bravery it takes to stand where the most danger lies.”

He states, “The enemy seeks to destroy the person who represents the spirit of a country and nation so that the entire dispute ends with their demise. Hence, wherever such a person is situated is where the enemy will attack with full force; they attack the central point and only such people stand there to protect that central point, who is the bravest of all. Then the Companions said, ‘Hazrat Abu Bakrra was usually standing with him and we believe that there was no one braver than him.’” (Tafsir-e-Kabir, Vol. 10, p. 366)

Then, whilst commenting on the second verse of Surah Bani Isra’il, Hazrat Musleh-eMaudra states, in one instance:

“It is worth noting that هدبعب ىرسأ

[Carried His servant.”]

This shows that there was someone else carrying the Holy Prophetsa [i.e. during the spiritual ascension of the Holy Prophetsa] and the one being carried had no control. The migration incident took place in the same manner; the Holy Prophetsa left at night and this was not something he did of his own choice, rather, he was forced to leave while the disbelievers had surrounded his home in order to kill him. Thus, his own interest was not involved but was compelled by the will of God; in other words, it was Allah the Almighty Who carried him, made him leave and told him to migrate. It was because of His design that he was compelled to leave.”

Then, Hazrat Musleh-e-Maudra states, “Just as Gabriel accompanied him in his vision to Baitul Maqdas, he was accompanied by Hazrat Abu Bakrra during the migration. He was subservient to him just as Gabriel works under the command of God Almighty. Gabriel means God Almighty’s champion. Hazrat Abu Bakrra was also a special servant of God and a fearless champion of faith.” (Tafsir-e-Kabir, Vol. 4, p. 296)

Then, Hazrat Musleh-e-Maudra states: “The truth is, after having faith in the word of Allah the Almighty, a human heart cannot give way to despair. When one has complete faith in Allah the Almighty, then their heart can never fall into despair. The circumstances, for instance, the Holy Prophetsa faced in the Cave of Thaur were so dire that they left no ray of hope in sight. The Holy Prophetsa departed from his home in the darkness of the night and hid inside the Cave of Thaur, a cave whose opening was so wide that anyone could easily peer inside

or enter it. He was only accompanied by a single companion, and both of them were without any weapons or power. The people of Mecca – ready and armed – pursued the Holy Prophetsa and arrived at the Cave of Thaur. Some of them even insisted that they should crouch down and peer inside to see if the Holy Prophetsa was there, and if so, they would capture him. Seeing the enemy in such close proximity, Hazrat Abu Bakrra cried out and said, ‘O Messengersa of Allah, the enemy is upon us.’ With strong resolve, the Holy Prophetsa replied,

‘O Abu Bakr, why do you fear? God is with us.’ At that moment, imagine how grave and worrisome the circumstances were for the Holy Prophetsa; after such an ordeal, the Holy Prophetsa would have surely been killed or imprisoned. However, despite the fact that the enemy possessed strength, soldiers and weapons, and the Holy Prophetsa himself was sitting in the cave unarmed and only had the support of one single companion – he had no weapons, nor the support of the authorities or any troops – and despite seeing the large forces of the enemy before him, he said,

[i.e., Do not fear, for surely Allah is with us.]

‘Why do you say that the enemy is powerful? Is the enemy even more powerful than God? When God is with us, what reason do we have to be fearful?’ Hazrat Abu Bakr’sra concern was not for himself, but for the Holy Prophetsa.” Hazrat Musleh-eMaudra further states, “Some Shia relate this incident and claim that, God forbid, Abu Bakrra had no faith and became fearful of death. How can that be, considering history clearly shows that when the Holy Prophetsa said,

[i.e., Do not fear, for surely Allah is with us.]

Hazrat Abu Bakrra replied by saying, ‘O Messengersa of Allah, I do not fear for my own life. If I am killed, it would be the death of one man. In truth, I fear for your wellbeing because if you are harmed, the truth will be lost from this world.’” (Khutbat-e-Mahmud, Vol. 28, pp. 416-417)

Then, in another instance, Hazrat Musleh-e-Maudra states:

“This quality is not limited only to prophets, but apart from them, you will find others throughout time who have accomplished feats that could not be expected from others. Hazrat Abu Bakrra is a prime example of this. No one could have expected that a time would come when Hazrat Abu Bakrra would become the leader of his people. It was a common view that he was soft-natured, peace-loving, and tenderhearted. Take the wars that occurred at the time of the Holy Prophetsa, for example. The Holy Prophetsa never appointed Hazrat Abu Bakrra as an army commander in any major battle. Indeed, there were smaller expeditions for which he was appointed as the leader, but in the major battles, it was always others who were appointed as commanders. Similarly, he was not given charge of other tasks. The leadership of tasks such as the teaching of the Holy Quran or matters of adjudication was also not given

to Hazrat Abu Bakrra. However, the Holy Prophetsa knew that when the time for Abu Bakrra would come, he would accomplish such feats that could not be accomplished by anyone besides him. Thus, when the Holy Prophetsa passed away and the Muslims fell into discord about who would become the Khalifah, at that time, even Hazrat Abu Bakrra could not fathom that it would be him. He thought that Hazrat Umarra was truly rightful for discharging this responsibility. The Ansar became impassioned and desired for Khilafat to emerge from within them because they thought that, as they were the ones who made sacrifices for Islam, Khilafat was rightfully theirs. On the other hand, the Muhajirin insisted that the Khalifa be from among them. Thus, a dispute arose following the demise of the Holy Prophetsa. The Ansar stated that the Khalifa should be from among them, and the Muhajirin stated that the Khalifa should be from among them. Finally, the Ansar settled the dispute by proposing that there should be one Khalifa from the Muhajirin and one Khalifa from the Ansar. To finally resolve this dispute, a meeting was called. Hazrat Umarra states, ‘At the time, I thought that although Hazrat Abu Bakrra is a pious and righteous elder, he would not be able to resolve this matter.’ It was too difficult a task for him. ‘If anyone could resolve this dispute, then it was me. This task required firmness, not love and compassion’ said Hazrat Umarra. Hazrat Abu Bakrra was compassionate and loving. Therefore, Hazrat Umarra said, ‘I began to think hard to come up with arguments in favour of the Khalifa to be from among the Quraish. The idea of having one Khalifa from the Ansar and another from the Muhajirin was completely wrong.’ Hazrat Umarra further states, ‘I thought of many arguments and went to attend the meeting that was being held to resolve this dispute. Hazrat Abu Bakrra was also with me. I desired to deliver a speech and present the arguments I had come up with to convince the people. I thought that Hazrat Abu Bakrra did not possess the grandeur and influence to speak in such a gathering.’ Hazrat Umarra says, ‘However, just as I was about to stand, Hazrat Abu Bakrra hit me with his hand assertively, told me to be seated and stood up himself to speak’ Hazrat Umarra continues, ‘By God, every argument that I had thought of was presented by Hazrat Abu Bakrra, and even beyond that, he continued to present other arguments. He went on up until the point where the Ansar were convinced and they accepted the principle of having a Khalifa from the Muhajirin.’ This was the same Abu Bakrra about whom Hazrat Umarra himself had said that once, during a quarrel in the market, he tore Hazrat Abu Bakr’sra clothes and was on the verge of hitting him. This is the same Abu Bakrra about whom the Holy Prophetsa would say that his heart is very soft. However, when the time for the demise of the Holy Prophetsa came near, he said to Hazrat Aishara before he passed away, ‘I have this constant urge in my heart to tell the people that they should accept Abu Bakr as their Khalifa after my demise. Yet, I stop myself because my heart is certain that after my demise, God Almighty and His believing servants will not appoint anyone other than Abu Bakr as the Khalifa.’ And thus, it so happened that Hazrat Abu Bakrra was elected as the Khalifa. He possessed a very soft heart and soft nature, so much

so that once, Hazrat Umarra approached him in the marketplace to hit him and tore his clothes. Nevertheless, it was the same exceptionally kind Abu Bakrra that when Hazrat Umarra came to him and requested, ‘All of Arabia has taken up our opposition to the extent that congregational prayer is only being offered in Mecca, Medina and a small village. The rest of the people do offer prayer, but the division that has taken root within them prevents them from praying behind the lead of one another, and dissension has plagued them to the extent that they do not pay heed to anyone. The ignorant people among the Arabs, who had accepted Islam five to six months ago, are demanding that they be exempted from paying Zakat. These people do not understand the philosophy of Zakat.’ Hazrat Umarra continued, ‘If they are exempt from paying Zakat for a year or two, what is the harm?’ Umarra, who always stood ready with his sword in hand and upon the smallest of matters, said ‘O Messengersa of Allah, give the command and I will sever their heads’ – that very Umarra was overcome by these people. He was so overcome and frightened that he came to Abu Bakrra to request that these ignorant people should be granted exemption from paying Zakat for some time and that they would gradually be made to understand. Yet, Abu Bakrra – the exceedingly softhearted – about whom Hazrat Umarra says that he was prepared to hit him and even tore his clothes in the market, that same Abu Bakrra looked very sternly towards Umarra at that moment when he said this (that is, when Hazrat Umarra said that the rebellious people should not be harmed and they should not have to pay Zakat for two years, after which they would be guided) and said, ‘O Umar, you are asking for such a thing that was not brought up by God or His Messengersa.’ Hazrat Umarra replied, ‘You are correct; however, these people are Hadith al-Ahd. The enemy forces have reached the walls of Medina. Would it be suitable to allow them to advance, causing this place to become divided in leadership? Or would it be more suitable to grant them an exemption from paying Zakat for a year or two?’(There are two outcomes, either the government will become divided or there will be reconciliation.) Hazrat Abu Bakrra responded, ‘By God, even if the enemy is able to infiltrate Medina and slaughters the Muslims in its streets, and the corpses of our women are dragged about by dogs, even then I will not exempt them from paying Zakat. By God, even if these people gave as little as a piece of rope as their Zakat in the time of the Holy Prophetsa, I will surely collect that from them.’ He then further said, ‘O Umar, if you are fearful, then by all means flee. I will fight against them alone and I will not stop until they desist from their treachery.’ Thus, a battle ensued and he (i.e. Hazrat Abu Bakrra) was victorious, and before his own demise, he rallied all of Arabia under his leadership. What Hazrat Abu Bakrra accomplished in his life was his alone to achieve; no one besides him could have done so.” (Khutbat-e-Mahmud, Vol. 30, pp. 198-200)

Hazrat Musleh-e-Maudra states:

“The chieftains of Mecca were regarded with such honour and reverence that people would be scared to speak in their presence; the people were so indebted to them that no one dared to look up at them. The reverence

that they enjoyed can be gauged by what took place at the Treaty of Hudaibiyah. The chieftain who was sent by the Quraish to speak with the Holy Prophetsa touched the blessed beard of the Holy Prophetsa during their conversation. Upon witnessing this, a companion of the Holy Prophetsa struck his hand with the sheath of his sword, and said, ‘Do not touch the blessed beard of the Holy Prophetsa with your impure hands.’ The chieftain looked up to see who it was that hit his hands with the sheath of his sword. Because the companions were dressed in armour, only their eyes and the bags under their eyes were visible. He stared intently for a while and then inquired, ‘Are you so and so?’ He replied in the affirmative. He [the chieftain] replied, ‘Do you not remember that on such and such an occasion, I saved your family from such and such a calamity, and on such and such an occasion, I granted you such and such a favour? Do you dare speak before me?’” Whilst elaborating on this, Hazrat Musleh-e-Maudra further states, “Today, we can observe that the tendency to disregard the favours of others has become so prevalent that if a person grants another a favour in the evening, the recipient has forgotten all about it by the morning. Such a person exclaims, ‘Shall I be indebted to him my whole life? So what if he has conferred a favour upon me.’ They cannot even appreciate the favour conferred upon them for even one night, let alone being indebted to someone for the rest of their life. However, the quality of acknowledging one’s favour was found to the highest degree amongst the Arabs. Hence, this was a very delicate moment in time and as soon as he began to recount his favours, the companion lowered his gaze and felt embarrassed and moved back. Such was the degree to which they recognised and acknowledged the favours conferred upon them. Thereafter, this individual again began to speak to the Holy Prophetsa and said, ‘I am the father of the Arabs and I request that you please take into consideration the honour of your tribe. Those who are around you are such that as soon as a trial befalls you, they will immediately run away and in the end, it will only be the people of your tribe who will come to your support. Thus, why do you seek to humiliate your tribe? I am the father of the Arabs.’ This person would continuously repeat that he was the father of the Arabs and that the Holy Prophetsa should listen to him and do as he had said and return without performing the Umrah. Whilst saying this, he again touched the Holy Prophetsa’s blessed beard in order to emphasise his point and did this as a way of an earnest request and so that he could convince the Holy Prophetsa. However, this also had an element of disrespect and so the companions could not bear to witness this and so as soon as he touched the beard of the Holy Prophetsa, another person forcefully slapped his hand and said, ‘Do not touch the blessed beard of the Holy Prophetsa with your impure hands.’ The man once again raised his glance and looked carefully to see who had stopped him and upon recognising who it was, he looked down. This individual, who had come as a representative of the disbelievers, when he recognised that it was Abu Bakrra, he lowered his gaze and said, ‘Abu Bakr, I am aware that you are such an

individual that neither have you conferred a favour upon me and nor have I conferred a favour upon you.’

Thus, this tribe had conferred so many favours upon others that, apart from Hazrat Abu Bakrra, all the Ansar and Muhajirin were in some way or another indebted to this chief. Apart from Hazrat Abu Bakrra, no one else had the courage to stop him.”

(Khutbat-e-Mahmud, Vol. 20, pp. 484-485)

Hazrat Abu Bakrra was the only one who was not indebted to him for any of his favours.

In another place, Hazrat Musleh-eMaudra states:

“Zakat is such an important obligation that if one fails to give it, they are expelled from the fold of Islam. After the demise of the Holy Prophetsa, some people refused to give the Zakat and said that the following commandment was a command given to the Holy Prophetsa, and so if he was no longer alive, then no one else had the right to take this:

[Take alms out of their wealth, so that thou mayest cleanse them and purify them thereby. And pray for them (9:103)]

Those ignorant people failed to realise that the person who would continue to take the Zakat would be a successor of the Holy Prophetsa. However, out of their ignorance, they stated that they would not give the Zakat. On the one hand, people refused to give Zakat, and on the other hand, disorder broke out. Almost the entire Arab land had become apostates and many claimants to prophethood emerged. It seemed as if, God-forbid, Islam was about to be destroyed. In such precarious times, the companions suggested to Hazrat Abu Bakrra that he ought to show leniency for some time to those who had refused to pay the Zakat. Hazrat Umarra, who was known to be extremely brave, said, ‘No matter how brave I am, I am not as brave as Abu Bakrra because I also said at the time that we should show leniency and focus first on subduing the disbelievers and then we could resolve this matter [of Zakat].’ However, Abu Bakrra stated, ‘What authority does the son of Abu Quhafah possess to change a commandment which the Messengersa of Allah had given? I shall continue to fight against these people until they give the full amount in Zakat and if, in the time of the Messengersa of Allah, these people gave in Zakat even a rope with which they tied the legs of their camels, I shall take that from them as well.’ It was at this moment that the companions realised the courage and bravery possessed by the Khalifa who had been appointed by God. In the end, Hazrat Abu Bakrra overcame [the rebels] and took the Zakat from them.” (Islah-e-Nafs, Anwarul-Ulum, Vol. 5, p. 452)

In relation to Hazrat Abu Bakr’sra financial sacrifices, it has been mentioned by one of the authors that when Hazrat Abu Bakrra accepted Islam, he had 40,000 dirhams and the wealth and assets from his trade business were on top of that. In fact, according to another narration, he had one million dirhams. In order to help the Muslims and to look after the poor Muslims of Mecca, Hazrat Abu Bakrra spent thousands of dirhams. At the time of migration, he

had five to six thousand dirhams with him. According to another narration, he saved all of this in order to spend it for the needs of the Holy Prophetsa and brought this amount with him to Madinah at the time of migration. It was from this amount that he spent to cover the expenses during their travel for the migration and he also gave money to some of the members of the Holy Prophet’ssa family for the purpose of their travel. He also used this to purchase land in Medina for the Muslims. (Dr Humayon Abbas Shams, Maqalat Sirah, Vol. 2 [Lahore, Pakistan: Maktabah Islamiyyah, 2015], 433-434) (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Abu Bakrra Siddiq, Wa min Bani Tayyim… [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], p. 128)

Hazrat Ibn Abbasra relates that in the days of the Holy Prophet’ssa final illness, after which he passed away, the Holy Prophetsa came outside and he had a cloth tied around his head. The Holy Prophetsa then stood on the pulpit and praised Allah the Almighty and then said, “There is no one amongst the people who has extended their kind treatment towards me with their life and wealth as much as Abu Bakr bin Abi Quhafah has done.” (Sahih al-Bukhari, Kitab al-Salah, Bab al-Khaukah wa al-Mamirr fi al-Masjid, Hadith 467)

Hazrat Abu Hurairahra relates that the Holy Prophetsa stated, “no other wealth has benefited me as much as the wealth of Abu Bakr.” The narrator states that upon hearing this, Hazrat Abu Bakrra began to cry and submitted, “O Messengersa of Allah! Me and my entire wealth are solely for you, O Messengersa of Allah!” (Sunan Ibn Majah, Muqaddimah, Bab Fada’il Ashab Rasul Allah, Hadith 94)

Hazrat Musleh-e-Maudra states, “Once on the occasion of Jihad, Hazrat Umarra stated, ‘I thought to myself that Hazrat Abu Bakrra always surpasses me and so today I will surpass him. With this thought, I returned home and brought half of my wealth in order to present it before the Holy Prophetsa. That period of time was one of the great trials for Islam. However, Hazrat Abu Bakrra brought his entire wealth.’”

In another place, Hazrat Musleh-eMaudra has stated that Hazrat Abu Bakrra brought all his wealth, including his quilt and charpoys. In any case, Hazrat Umarra further states, “‘Hazrat Abu Bakrra presented all of this before the Holy Prophetsa. The Holy Prophetsa inquired, “Abu Bakr, what have you left in your home?” He replied, “Allah and His Messengersa.”’ Hazrat Umarra states, ‘Upon hearing this, I felt greatly ashamed and understood that despite exerting all my efforts in order to surpass Abu Bakr, however, even today Abu Bakr surpassed me.’”

Hazrat Musleh-e-Maudra states:

“It is possible that one may ask, if Hazrat Abu Bakrra brought all his wealth, then what did he leave behind for his family members? In regards to this, one ought to remember that he brought all his possessions from the home, but not the wealth that was invested in his trade business and nor did he sell his house, in fact, he brought all his household items.” (Fada’il al-Quran [3], Anwar-ulUlum, Vol. 11, p. 577) (Khutbat-e-Mahmud, Vol. 37, pp. 134-135)

Hazrat Musleh-e-Maudra continues:

“From this incident, two qualities of Hazrat Abu Bakrra stand out, firstly, he had excelled everyone in sacrifice. Secondly, despite bringing all his wealth, he was the first to arrive. Those who gave less were still pondering over how much they were to leave behind and how much to bring with them. But despite this, it is not mentioned anywhere that Hazrat Abu Bakrra ever complained about others. Although he brought all his wealth, he did not criticise others for not bringing as much as he had. In fact, having offered this sacrifice, Hazrat Abu Bakrra knew that he was a devotee of God’s faith and he had not done any favour to Allah the Almighty, rather it was a blessing of Allah the Almighty that He enabled him to do this.” (Khutbat-e-Mahmud, Vol. 17, p. 580)

Thus, in relation to this incident, Hazrat Musleh-e-Maudra is stating that those who offer financial sacrifices should only focus on themselves and they should not act like the hypocrites who either do not give any contribution and even if they do give very little, they complain about others who have given less.

The Promised Messiahas states:

“The companions were a pious community for whom the Quran is full of praise. Are you like them? God says that the people who will accompany the Promised Messiahas would stand shoulder to shoulder with the companions. The companions were those who sacrificed their wealth and homeland in the way of truth. They abandoned everything. Most would have heard about the incident of Hazrat Abu Bakr, may Allah be pleased with him. On one occasion, when people were instructed to sacrifice their wealth in the way of God, he brought all the possessions he owned at home. When the Noble Messenger, peace and blessings of Allah be upon him, inquired of him as to what he had left at home, he said, ‘I have left God and His Messengersa at home.’ Hazrat Abu Bakrra was a chief of Mecca who led an ascetic life and wore the most simple clothes. So the companions may be considered as ones who were martyrs in the cause of Allah. For them, it was decreed that paradise lay beneath the shadow of swords.” (Malfuzat [1984], Vol. 1, p. 43)

The Promised Messiahas then states:

“Consider the state of the companions –when faced with trying times, they sacrificed whatever they had in the way of Allah the Almighty. Hazrat Abu Bakrra Siddiq was the first to don the garb of poverty (i.e., he brought everything he owned, and only had a blanket over him). But how did Allah the Exalted reward him for this? It was he who became the very first Caliph. Therefore, in order to be blessed with true merit, goodness and spiritual pleasure, only that wealth can be of use. […]” In short, this is their real merit, i.e., to do something first.

The Promised Messiahas states:

“Therefore, in order to be blessed with true merit, goodness and spiritual pleasure, only that wealth can be of use that is spent in the way of God.” (Malfuzat [1984], Vol. 1, pp. 210-211)

God willing, the remaining accounts will be mentioned in the future.

(Official Urdu transcript published in Al Fazl International, 16 December 2022, pp. 5-10.

Translated by The Review of Religions.)

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

Hakam