The magnificent personality of Hazrat Mirza Bashiruddin Mahmud Ahmad: A wife remembers – Part III
Page 6
Prophet Jacob: ‘Honourable and the son of the honourable’
The pathway to peace: Turn to the One God, Creator of this Universe
Page 8
www.alhakam.org
AL HAKAM | Friday 3 March 2023 | Issue CCLIX
AAhmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7396
Page 10
Students from Lajna Imaillah Bangladesh were blessed with the opportunity to meet Hazrat Mirza Masroor Ahmad, Khalifatul Masih V, may Allah be his Helper, in a virtual mulaqat on 26 February 2023.
At the opening of the meeting, Hazrat Amirul Momineenaa conveyed his salaam and invited Sadia Hoque Sahiba to recite a portion of the Holy Quran and Nuzhat Hasin Shomy Sahiba read out the English translation. Tonima Ahmed Labonyo Sahiba presented a hadith of the Holy Prophetsa and Rejwana Jaman Diya Sahiba read its English translation. Mahida Rahman Sahiba was invited to read out an excerpt from the writings of the Promised Messiahas in Urdu. Huzooraa asked her where she learned Urdu, to which she replied that her mother was from Pakistan.
“I see, so your mother taught you [Urdu]. And, as for your father, is he Bengali?” To this, she replied in the affirmative.
Hazrat Khalifatul Masihaa then invited Amatul Wadud Sahiba to present the English translation of the excerpt. Huzooraa then asked Secretary Umur-e-Talibat how many students were present for the mulaqat and if they are all university, college, or school-going students, to which she replied that 122 students were present and that they are university and college-going students. Then, a student had the opportunity to recite an Urdu poem composed by the Promised Messiahas
Thereafter, the students had the opportunity to ask Huzooraa various questions on an array of matters.
Fiza Ahmad, pursuing a degree in
zoology, asked Huzooraa how students could study the Holy Quran alongside their usual studies. She also sought advice on how to simultaneously study the Holy Quran and science in a complementary manner.
Huzooraa said:
“Being a Muslim, you should recite the
Holy Quran daily, do some tilawat daily and, while doing tilawat, you should also read the translation of it alongside. Then, you will know what you are reading from the Holy Quran, what tilawat you are doing,
Book Review: The Monetary Original Sin
Page 17
Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
Promised Messiahas: Your Imam from among you
It was narrated by Hazrat Abu Hurairahra that Allah’s Messengersa said, “How will you fare when the son of Mary descends among you and he will be your Imam from among you?” (Sahih al-Bukhari, Kitab ’ahadithi l-’anbiya’)
Hazrat Mirza Ghulam Ahmadas, In His Own Words
Promised Messiah’sas prayers for Ahmadis
“I engage myself constantly in prayers. The foremost prayer that I offer is for my friends to be saved from grief and worry because the thought of them overwhelms me with anguish and agony. Then, I pray in the general sense that if there is anyone who suffers from some form of grief and hardship, may Allah Almighty grant them deliverance. My entire effort and every ounce of my passion moves me to supplicate before Allah the Exalted.” (Malfuzat, [English], Vol. 1, p. 101)
[and] you will know the meaning of it.
“Apart from that, [as] you are studying zoology, you should try to find the verses from the Holy Quran that are related to science, the existence of human beings and life on earth. Then, you can study and relate those verses to your subject. This is how you can find out more about or get more enlightened about your subject from the Holy Quran. So, you will have to spend some time on this. Then, read some commentaries on it. Although, if you cannot read Urdu, there is only one detailed commentary – to some extent –[spanning over] five volumes. So, you can read the commentary from the Five Volume Commentary of the Holy Quran. And there are quite a number of articles, speeches, and discourses by Hazrat Musleh-e-Maudra that have been translated into English. You can read those. Then you should listen to the khutbahs [sermons] of the Khulafa and their speeches as well. You can also learn about some related topics there.”
Mahmuda Akter Sahiba, a BBA finance student, sought guidance from Huzooraa regarding the challenge of maintaining focus on a particular goal. She also inquired whether it is prudent to keep alternative options available in the event that the primary objective cannot be achieved.
Huzooraa said:
“You should make some sort of preference order: this is the subject you like more, if you get admission in that subject or you are able to achieve that goal, then well and good, otherwise, you should shift over to the next option and there should be some choices before you.”
Huzooraa then asked her what she wanted more from her studies because she was already studying finance, to which she replied that she was not entirely content with her current course of study. Hazrat Khalifatul Masihaa then asked what her second option was. Mahmuda Akter Sahiba said that she initially wanted to do a government job.
Huzooraa then said, “Unless you complete your degree, and do at least a master’s degree in any of the subjects, only then can you sit for the public service exam. When you qualify the public service exam, you can be given a government job.
Otherwise, you will only be selected as an office clerk, a small worker, or a peon in that office. You cannot be selected as an officer. So, if you want an officer grade, you will have to work hard, complete your bachelor’s degree, then master’s degree [...] and then, you can sit for the public service exam, and then if you qualify that exam, you will be selected for public service and then you can get a government job, otherwise, not.”
Alluding to her subject and interests, Huzooraa said, “You know yourself better than me and you can judge yourself.”
Huzooraa explained that considering two to three options can offer fallback choices in case the original option doesn’t work out, but eventually, one needs to choose a specific direction as having too many options can prevent one from focusing on any one thing. Hence, Huzooraa added, “Once you have gotten admission in finance, then try to complete it. And when you complete your BBA degree, then you can either apply for a public service exam or you can do a master’s and then apply for a public service exam.”
Razia Rahman Sahiba, a BSc student studying home economics, said that they often write to Huzooraa seeking his valuable advice on various matters. She asked what one should do if the reply does not reach them within a certain time frame.
Hazrat Amirul Momineenaa said:
“In that case, you should just do whatever you feel is better or more appropriate for you, instead of wasting time. If the matter is about getting admission to some particular subject and you are asking, ‘Should I get admission to this subject or not – or take these subjects in my bachelor’s courses or master’s courses or not,’ and you do not get a letter on time, then whatever decision you make, you should make it on your own and just get the admission instead of wasting time and waiting for my letter or my advice to come to you.
“If you receive the letter later on, and my opinion or my advice is different from that of what you have selected or done, then don’t worry; just write to me saying, ‘Since the letter reached late and the time was short, this is why [I] had already selected the subject and now [I am] doing
[...].’ I will say, ‘Okay, no problem; you can continue with that.’”
Jamia Ismita Sahiba, currently working as an assistant professor at the Bangladesh Agricultural University with a master’s degree in animal nutrition and trying to pursue a PhD, asked Huzooraa if a married Lajna member gets the opportunity to study abroad, yet her husband is not allowed to go with her, then what should she do?
Huzooraa asked if she was married, to which she replied that she was married and also had a son. Huzooraa then inquired if it was not possible to continue her PhD in Bangladesh and said, “First preference should be that you do it in Bangladesh because if your husband doesn’t want you to go there or you cannot take your son and your husband along with you, then it is better to do it in Bangladesh, instead of going abroad.
“Later on, when you get the chance, you can also go abroad and further increase your knowledge by studying in a foreign country, in one of the developed countries. But, at present, if your husband does not allow you and it disturbs family life, then it is better to remain in Bangladesh and complete your studies there.” Huzooraa added, “Women’s first preference is their home.”
Jannatul Ferdaus Mim Sahiba, a firstyear nursing student, said to Hazrat Khalifatul Masihaa that it is often observed in society that women are unable to carry on their studies after getting married. She asked whether it was permissible for women to delay marriage under such circumstances. Additionally, she shared that some women are given the assurance that they can continue their studies after marriage but are later prohibited from doing so.
emphasised, however, that the chosen field of study should be of benefit to humanity. Even then, if someone is pursuing a career, for example, as a doctor or engineer and receives a marriage proposal during their studies, it is better to get married; and they can request a bond stating that they will be allowed to complete their studies after marriage. Huzooraa further explained that sometimes, when a child is born, it can be challenging to balance taking care of the child and studying. In such a scenario, it may be wise for the woman to take a break from her studies and resume them at a later time. Huzooraa said that looking after the home and family should be given preference.
Mariyam Kaneta Sahiba, currently pursuing a bachelor’s degree in English language, said that she is the daughter of Salih Ahmad Sahib. Hazrat Amirul Momineenaa asked if she learned Urdu from her father or mother, to which she responded that her father taught her. She then asked for guidance on which subjects and professions would be appropriate for the spouses of life-devotees to pursue.
Hazrat Amirul Momineenaa stated, “Every student has their own preferences when it comes to subjects and professions.” Hazrat Khalifatul Masihaa advised that individuals should pursue their interests, and added that if the husband is a missionary, it is also important to strive for religious knowledge, take care of salat, ensure the proper upbringing of the children, and frequently recite the Holy Quran while also reading its translation. Huzooraa stressed the importance of attaining religious knowledge and said, “This is the principle of a good Ahmadi woman.” Huzooraa emphasised the importance of raising one’s children to be good Muslims.
Hazrat Amirul Momineen said, “If a person finds a good rishtah [match], they should get married soon.” Huzooraa suggested that if someone desires assurance that they can continue their education after getting married, they may request their potential spouse to provide a written agreement, commonly known as a bond, indicating that the woman will be allowed to continue pursuing her studies after marriage. Hazrat
Khalifatul MasihaaSneha Rahman Sahiba, currently studying Urdu language and literature at a university, stated that due to her busy schedule and participation in university programmes, she is unable to offer zuhr and asr prayers at their appointed times. She said she compensates for this by combining the prayers at maghrib time. Upon hearing this, Hazrat Khalifatul Masihaa told her to take a 10 -15 minute break during the early time of zuhr to offer the zuhr and asr prayers
and offer maghrib and isha prayers at home. Huzooraa explained that it is not appropriate to combine the zuhr and asr prayers with maghrib due to the programmes at the university.
Amtul Musawwar Sahiba, currently studying for a BSc degree in physics, said that, at times, some subjects help one build successful careers but may not be beneficial for the Jamaat. She asked Huzooraa what one should do in such a situation.
Huzooraa asked what she wanted to do after completing her studies, to which she replied that she wanted to teach.
Huzooraa said:
“It is quite beneficial for the Jamaat. If you are a teacher, if you are portraying the true picture of a Muslim woman, then your staff members and your students will know that, ‘she is the true portrayal of Islamic teachings, and at the same time, she is quite a good teacher, she has good morals, she has some religious knowledge, and she offers her prayers on time’, and this will also open the doors of tabligh and the introduction to Islam Ahmadiyyat. So, every subject is beneficial for Jamaat. Don’t think that physics is a subject that is not beneficial for Jamaat. It is the person who makes the subject beneficial or not.”
Huzooraa added:
“So after completing your bachelor’s degree, do an MSc degree, and then if possible, a PhD degree; but, you must remember – as I have already said – at the same time, if you get a good match, a good rishtah for yourself then your first preference should be to get married and to take care and look after your household and your children. If your husband allows you to continue your studies or allows you to work in the university or any field which you have chosen then you can do that, but at the same
time, as I have said, you should be the true portrayal of the Islamic teaching – that is the main character of an Ahmadi woman or a girl.”
Mahmuda Akter Sahiba said that she wanted to share a poignant personal story to illustrate her point. She said that her sister got admitted to a hospital during her pregnancy. Due to a delay, caused by formalities, she then had to be admitted to the ICU, where she, unfortunately, lost her child because of the formalities. She asked Huzooraa, which should be given preference in the medical profession, formalities or
ethics.
Huzooraa said, “[...] Formalities can be done later on. The first preference should be to save the life of the person.”
Huzooraa further said:
“Morality is the first preference, professional ethics is the first preference; both require that the patient be given priority for the treatment instead of involving or devoting time to completing the formalities of admission and this and that. That is wrong. So, those doctors who are after formalities and do not take care of the patient immediately, and do not show
sympathy to their patients are not doctors; they are butchers. So whatever they have done, it was wrong. The first preference of a doctor should be the value of human life, not the formality of the administration.”
Huzooraa added: “A true human being should, as I have already said, prioritise saving human life and showing sympathy for human beings.”
Hazrat Amirul Momineenaa then conveyed his salaam to all members, and the mulaqat came to a successful end.
(Report prepared by Al Hakam)
“
[...]if you are portraying the true picture of a Muslim woman, then your staff members and your students will know that, ‘she is the true portrayal of Islamic teachings, and at the same time, she is quite a good teacher, she has good morals, she has some religious knowledge, and she offers her prayers on time’, and this will also open the doors of tabligh and the introduction to Islam Ahmadiyyat.
3 March 2018: Hazrat Khalifatul Masih Vaa delivered the keynote address at the International Conference of Humanity First, at the Baitul Futuh Mosque in London, which was attended by more than 220 delegates from 27 countries around the world.
Huzoor aa spoke of the objectives of Humanity First, outlining its mission to serve those in need, irrespective of caste, creed or colour. He also said that conflicts and inequality were rising across the world and that much of the world’s suffering was a result of the failings of mankind.
Huzoor aa praised the humanitarian projects established by Humanity First around the world, including the hospitals and medical camps it was running, as well as the clean drinking water it was providing in deprived and remote parts of the world.
Huzoor aa also mentioned the Nasir Hospital, built by Humanity First in Guatemala. He instructed that Humanity First should ensure that the hospital proves sustainable and fulfils its mandate to serve mankind.
4 March 2011: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Tarari al-Marzuqi Sahib of Morocco, who had recently passed away. He accepted Ahmadiyyat in 2002 and was the only Ahmadi in his family. Prior to accepting Ahmadiyyat, he
was a permanent member of the Committee of Imams in Strasbourg, France, and used to deliver sermons in the mosques.
4 March 2016: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Qamar-uz-Zia Sahib of district Sheikhupura, Pakistan, who had been martyred on 1 March. He was a musi , and had the opportunity to serve as the local Secretary Islah-oIrshad.
The late martyr faced opposition due to being an Ahmadi, and the police and other authorities had also been informed about it.
4 March 2017: Hazrat Khalifatul Masih Vaa addressed the joint convocation ceremony of Jamia Ahmadiyya UK and Canada in Haslemere, Surrey, UK. 14 graduates from Jamia Ahmadiyya UK and 11 graduates from Jamia Ahmadiyya Canada were awarded their Shahid Degree certificates
Following the presentation, Huzoor aa delivered a faithinspiring address, in which he said the young imams bore the heavy duty of peacefully defending the true teachings of Islam from false accusations and misunderstandings.
He said the graduates had now entered a new phase in their lives as they moved from being students to being representatives of the Ahmadiyya Muslim Community and this came with new challenges and far greater responsibilities.
Speaking of the responsibilities of missionaries, Huzoor aa said: “Having qualified as missionaries, you must remember that your role comes with heavy responsibility. You must understand that it is your duty to try and bring about a spiritual revolution of piety within the world. However, before you can reform others you must reform yourselves.” (“Jamia Ahmadiyya UK and Canada Convocation take place in Joint Ceremony”, www. pressahmadiyya.com )
4 March 2018: Hazrat Khalifatul Masih Vaa laid the foundation stone for the new administrative block at the Baitul Futuh Mosque complex in Morden, Surrey, UK. The administrative block, which will include multi-purpose halls, offices and accommodation facilities, is being rebuilt after a fire in September 2015 caused widespread damage at the site. In his Friday Sermon following the fire, delivered on 2 October 2015, Huzoor aa said, “It is essential for a true believer to understand the true meaning of patience. Patience does not mean that a person cannot feel regret or pain over a loss. Rather, it means that he or she should not be overwhelmed and consumed by despair to such an extent that they lose their senses and any hope.”
Huzoor aa also said some Muslims were expressing joy and were invoking subhan-Allah upon seeing the fire, “but, God willing, we will soon build an even better and more beautiful building and we will be the ones who sincerely say subhanAllah (Holy is Allah) and masha-Allah (With the Will of Allah).”
6 March 2010: Hazrat Khalifatul Masih Vaa granted an audience to Waqifaat-e-Nau Lajna, in the form of an educational class.
6 March 2011: Hazrat Khalifatul Masih Vaa granted an audience to Waqf-e-Nau khuddam, in the form of an educational class, known as Gulshan-e-Waqf-e-Nau
7 March 2008: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa drew the attention of the Jamaat toward learning and teaching the translation of the Holy Quran. He emphasised that both the auxiliary organisations and the Jamaat’s system should work together on this important task. Through translation, Huzooraa said, one is able to gain an understanding of Allah’s commandments.
Huzooraa stated that the Promised Messiahas has instructed us to reflect on the meanings of the Holy Quran when reciting it. He said, if you come across a verse that speaks of God’s mercy, ask Allah for His mercy, and when there is a mention of a punishment for a nation, seek refuge in Allah from His punishment. One should recite the Holy Quran with contemplation and act upon it.
7 March 2010: Hazrat Khalifatul Masih Vaa granted an audience to Waqf-e-Nau atfal in the form of an educational class. During the class, Huzooraa answered various
questions of the atfal, and also narrated about his time when he was serving the Jamaat in Ghana as a life-devotee.
7 March 2015: Mrs Shadiye Heydari, a member of the Swedish parliament (Sveriges Riksdag), visited the Fazl Mosque in London, where she was granted an audience with Hazrat Khalifatul Masih Vaa.
During the 40-minute meeting, Huzooraa spoke about the increasing threat and danger posed by extremism in many parts of the world and advised that politicians should seek to identify the root causes of extremism and build a long-term strategy to counter youth radicalisation.
Huzooraa said that for peace in the world to prevail, it was necessary for justice and fairness to prevail at all levels of society.
8 March 2013: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Mubashar Ahmad Abbasi Sahib of Karachi, Pakistan, who had been martyred on 3 March.
9 March 2012: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Maqsud Ahmad Sahib who had been martyred in Nawabshah, Pakistan, on 7 March. It was the second martyrdom in this area within ten days. When Maqsud Ahmad Sahib was a mere child, he also witnessed the martyrdom of his grandfather, Abdul Haqq Nur Sahib, on 21 December 1966.
On 26 February 2023, 122 university and college-going students from Lajna Imaillah Bangladesh were blessed with the opportunity to meet Hazrat Mirza Masroor Ahmad, Khalifatul Masih V, may Allah be his Helper, in a virtual mulaqat . The students were granted the opportunity to directly ask Huzoor aa questions on a wide range of topics and received valuable guidance and advice in response. The event left a deep impression on all students, who expressed their gratitude and described the experience as life-changing and overwhelmingly meaningful. Below are some of the students’ impressions and sentiments that they shared with Al Hakam after the mulaqat
Maksuda Akter Rojoni said:
“I have been praying to meet Huzoor aa directly since I did my bai’at I am feeling blessed to be a part of this virtual meeting.”
Nusrat Jahan Chowdhury said:
“It was one of the most blessed days of my life. I got an opportunity to meet our beloved Khalifa. It felt like a dream to me. Although it was a virtual mulaqat , it was so rewarding to me that Huzoor aa was communicating with us directly. I realised that an Ahmadi woman’s primary responsibility is to her family. I used to be confused when it came to career and family life. Huzoor aa has made it clear that an Ahmadi girl should always choose family over career. We should always be aware that our careers must not disturb our family lives. I will try my best to follow the instructions given by our beloved Khalifa.”
Amatul Jameel Ifa said:
“This was the first time I saw Huzoor aa speaking directly to us. It was a very overwhelming moment when I first saw him on screen. Huzoor aa answered our questions and provided valuable guidance. We ask Allah to grant us the ability to follow Huzoor’s aa advice.”
Jamia Ismita said:
“It was my long-cherished dream to meet and talk with the beloved Huzoor aa . Many times, I saw Huzoor aa in my dreams and talked to him. Today, my dreams have come true. I talked to Huzoor aa directly, and he answered my questions. The feeling cannot be expressed in words. This programme was a blessing for me. The moment I talked to Huzoor aa will remain the best and most memorable moment of my life. I will follow his instructions in my future decisions, insha-Allah .”
Saleha Akter Anamika expressed:
“This day will live on in my memory forever. It was my deep desire to talk to Huzoor aa one day. I never imagined I’d have the opportunity to meet our Khalifa. Even though I could not talk to him in this mulaqat , when we all conveyed salaam to Huzoor aa , it was indeed a big deal for me. I was crying silently the whole time during the mulaqat and every other happy moment in my life felt insignificant compared to the memory that was created here. I was going through a lot in life and could not make decisions. Alhamdulillah , after this mulaqat , I can definitely say I got my desired answers.”
Fariha Masud expressed:
“There are not enough words to explain how I felt to be in this mulaqat with Huzoor aa . This questions and answers session was very enlightening and was a reminder for us to give precedence to our Faith over the world, and how we should live our lives as Ahmadi Muslims.”
Amatul Noor Sahee said:
“It was an amazing mulaqat with Huzoor aa . Huzoor aa gave us such important guidance, which is very essential for us. Many of the students’ problems have been solved thanks to Huzoor’s aa guidance.”
Kaniz Mahzabin Chowdhury expressed:
“It was one of the best days for me ever. I feel lucky to be able to participate in such an event. Huzoor aa answered all of our questions so calmly. I enjoyed every moment of it.”
Nuzhat Hasina Shomy expressed:
“I was blessed with the opportunity to be a part of this mulaqat. It was the best hour of my life.”
Mariyam Kaneta expressed:
“I would like to thank Huzoor aa for this big opportunity. The whole time, it felt like we were surrounded by Allah’s angels. I cannot express my feelings in words. I pray that Allah may enable me to spend my life according to Huzoor’s aa instructions.”
Amatush Shakur said:
“I cannot express my feelings in words. From this meeting, I got to learn some new things and also got answers to some of my questions.”
Fiza Ahmad expressed:
“It was magical! What I liked the most about the mulaqat was that Huzoor’s aa each and every word was important for everyone.”
Nuzhat Nawar Ahmed said:
“Meeting with Huzoor aa has been a once-in-a-lifetime experience. He spent a lot of his valuable time listening to our questions and providing us with clear guidelines on a variety of subjects.
Recollections of
Hazrat Syeda Bushra Begum (19191997)
Hazrat Khalifatul Masih IIra had a lot of interest in homoeopathy. His cabinets were always full of countless homoeopathic medicines. Apart from his family, the public also used to consult him and take medicines whenever needed. It was a routine practice for people to come to him for medicine whenever they needed it, whether it was warm or cold, day or night. People used
to go to such extremes that they never bothered if it was time for him to rest, that he might be busy with Jamaat work, or if it was time for dinner. They used to come and take medicine from him without any hesitation or distinction. Sometimes, they would even come at night, around 12 or 1am, on hot summer days. In such heat, I personally think that it was a very difficult task to go inside the house and take out medicines from the cabinets and prepare them. I used to get irritated at times with the thought that he might damage his health, but I observed that despite the
stress and illness, he would immediately get ready for them and prepare the medicine with his own hands. He would occasionally leave halfway through dinner to administer medicine. Many times, he had to get up in the middle of the night. I would at times feel bad, but he used to sacrifice his sleep without a frown, spoil his appetite, and always fulfil the needs of the patient there and then. The spirit of compassion and doing good for all of humanity was working within him. He remedied them spiritually and physically at the same time. After prescribing the medicine, he would
inquire about such patients, “After taking such and such [homoeopathic] medicine, how is their condition now?”
A patient who had common pimples on her body used to say that she had undergone many treatments but there was no improvement, Hazrat Khalifatul Masih IIra probably treated her only for a week, and she was cured by the grace of God. There was another patient who was suffering from severe kidney stones, and despite continuous treatment by a doctor, his condition was getting worse by the day. Finally, the doctor recommended he
have surgery. That patient came to Hazrat Khalifatul Masih IIra and requested that he prescribe a [homoeopathic] medicine and also requested him to pray. Huzoorra gave him medicine, prescribed some mandatory diet, and started praying for him. By the grace of God, the patient was cured after only one month of treatment. Up to the present time, he is in perfect health by the grace of God.
Hazrat Khalifatul Masih IIra used to advise us, “If you people will develop within yourselves a true spirit of serving and doing good to humanity, then you will not even care about your comforts or warm and cold weather. You should love the creation of Allah the Almighty, He will love you.”
There was a famous person who had spent his entire life in opposition to Hazrat Khalifatul Masih IIra. In his speeches and writings, he did not let any moment slip to show opposition or hostility. Once, we went to spend some time in Murree. Coincidentally, that very person was bedridden in Murree during those days. Firstly, he was very old, and secondly, he had serious ailments. As soon as Hazrat Khalifatul Masih IIra heard about his condition, he immediately sent for a doctor to attend to him and even sent him food that was suitable for a sick person. Then, he said to the doctor, “You too, if he likes, prescribe any suitable medicine for him.” Moreover, he would repeatedly express grief about his helpless state.
After a snowfall in Dalhousie, we went out for some enjoyment in the company of Hazrat Khalifatul Masih IIra. I asked him, “Let’s have a race to see who comes out on top.” Consequently, the three of us (he, me, and Choti Apa) had a race. I went ahead of everyone, and he came second. We all laughed and really enjoyed it.
After the partition, we went on a trip to Sindh. There, we went to the orchard (in Nasirabad) for a walk. This orchard is spread over a large area and is densely covered on all sides. During the walk, I asked him to have a race on the grass. He smiled and then got ready to run with me. This time, I ended up four or five yards behind him. He laughed and said, “There you go – now don’t feel sad about it. This is the revenge of the ‘Dalhousie Snow Race’. You won that day, but I have won today.” When we reached home, he told everyone, “Today, she lost in the race.”
Once, I had throat surgery. Hazrat Khalifatul Masih IIra had a strange nervousness. Before going to Lahore [for surgery], he sacrificed three goats for charity in my house. I was wondering why he was so worried about such a minor surgery. He even wrote to my father for prayer and called for him through a telegram. I smiled and told him that I could not see any cause for concern over such a trivial surgery. He replied, “You do not understand. These are the same days on which Umm-e-Tahir’s (Hazrat Phuphi Jan’s) surgery took place, and it is the same hospital. I am satisfied after praying and giving charity, yet still, I feel some temporary concern.” While I was
in the hospital, he stayed in Lahore and kept visiting me.
After my recovery, he had planned to visit Sindh. There is sand throughout the journey to Sindh. Consequently, Hazrat Khalifatul Masih IIra took me in an airconditioned train carriage because of the dirt and dust on the way. Then, we had to go from the station to our residence in bullock carts. I said to him, “You arranged the airconditioned carriage so that dust would not affect my throat, but now, there will be dirt and sand all the way.” He replied, “I will do something about it.” The bullock carts were covered with curtains, and there were also thick sheets on their roofs. Moreover, he took out a handkerchief from his pocket, soaked it in water, and gave it to me to put on my nose. Then he handed me a wet towel to keep the dust at bay.
Once in Qadian, Amatul Jamil, [daughter of Hazrat Umm-e-Tahir], fell seriously ill. Looking after her and staying awake day and night for three consecutive days, my health deteriorated. Someone went to Hazrat Khalifatul Masih IIra and told him about me, “While taking care of her [Amatul Jamil], she has exhausted herself to the extent that even her eyes are swollen now.” After a while, I saw him come running towards me. While leaving his office, he also instructed me to call the nurse on the phone, and as soon as he reached me, he told me, “Why didn’t you inform me? Along with caring for the sick, we need you to be healthy as well.” Thereafter, when the nurse arrived, he appointed her to look after Amatul Jamil and gave her strict orders not to let me come out of my room. He left me in my room with the instruction, “You must try to sleep, and don’t you even think of leaving the room until the evening.” Then, after short intervals, he kept asking the nurse about me and whether I slept or not. Then, he came to me with a homoeopathic medicine to help me sleep and gave it to me after praying.
Amatul Jamil was a very young girl when Hazrat Phuphi Jan [Umm-e-Tahir] passed away. She was attached to me to such an extent that she wouldn’t even sleep without me. Once, when she was sleeping with me as usual, Hazrat Khalifatul Masih IIra came to my house and said, “Now, you should make Jamil sleep on a separate bed. Sleeping in the same bed is not healthy for both of you. Moreover, Jamil’s selfconfidence should also be developed. It will have an emotional impact on both of you at first, so keep Jamil’s charpoy close to you. She will then gradually get used to it.”
I once got a fever in the middle of summer. One day, my temperature reached 105 °F, and I began to experience delirium. Hazrat Khalifatul Masih IIra somehow found out about it. In that scorching heat, he quickly came upstairs to me. Then, he went down in such a panic that he didn’t even wear his slippers and didn’t care about the heat. He called the doctor and did not leave me until the fever subsided with cold compresses, etc. In the meantime, he intermittently gave me homoeopathic medicine to me with his own hands. When I regained consciousness, he said, “O pure soul! You should have at least informed me about your illness.” Then, he said to my mother, “If she didn’t inform me, you should have reported it to me.”
Since I was a child, I could not stand the heat. When Hazrat Khalifatul Masih IIra was healthy, the nature of his work was quite different. Just as he was occupied with the work of the Jamaat, we would also be busy with him. This busyness would continue from morning until noon. We had to repeatedly go from the entrance to the door of his office for messages and mail. In those days, we had just moved to Qasr-e-Imamat. I developed a fever due to the intensity of the heat during those continuous work cycles. During those days, he ordered the installation of a roof on the passageway from the entrance to the door of his office.
Despite the 24-hour work of the Jamaat, poor health and countless responsibilities, Hazrat Khalifatul Masih IIra would help his wives with the housework whenever he got the chance. Whether we liked it or not, he would always lend a helping hand.
It was one of the summer days. Around one or two o’clock in the night, it suddenly started raining. The downpour was very heavy. We got up somehow and started packing things. I insisted to Hazrat Khalifatul Masih IIra that, “You should quickly go to your room and I will bring the blankets, etc.” However, he asserted that he would help me do all the work. I thought that he might get hurt in the process, so I should ring the downstairs bell and call a maid for help. But he said, “No, the servants must be sleeping at this time of night. Let them rest. I will work with you.” I was afraid that he might slip somewhere in the mud. He also had an issue with gout, and I was afraid that if, God forbid, he slipped, he might fracture his foot. However, he didn’t agree. He picked up the blankets and bedsheets with me. We were soaked from head to toe. There was so much mud on the roof that we eventually reached the room by supporting each other. After this incident, a floor was installed on the rooftop. Furthermore, he ordered the construction of a shed.
When Hazrat Bari Apa Jan (Hazrat Umm-e-Nasir) and Hazrat Apa (Umme-Waseem) were bedridden, and Hazrat Khalifatul Masih IIra also fell sick simultaneously, we (me and Choti Apa) were instructed to go and take care of them on his behalf. We were advised to check on their health, give them medicine, and make arrangements for their diet and food.
Often, I strongly wished that, just as Hazrat Khalifatul Masih IIra used to visit me on the day of my turn in Qadian, a day would come when he would be in full health and visit our homes in the same way. This wish was fulfilled during his illness and war. He stayed with me in my house for almost two months. Despite the war, the whole atmosphere of my home changed. There were blessings and smiles all around. There was a kind of spiritual joy. We were not feeling the effects of the war. During that time, I had the opportunity to request a lot of prayers from him. I asked him to pray for the victory of Islam, the dominance of Ahmadiyyat, general prayers for the Jamaat, and prayers for all the waqifeen [life devotees]. Moreover, I reminded him to
especially pray for the plight of Kashmiris and again for the victory of Pakistan in that war.
One day, the war news was very disturbing. I explained all the circumstances and asked for prayers, so Hazrat Khalifatul Masih IIra said, “Bear in mind, Islam Ahmadiyyat will eventually prevail.”
After that, whenever we would receive alarming war reports, I used to request Hazrat Khalifatul Masih IIra for prayers. On such days, I would sometimes request him over and over again. Every time, he would answer with absolute trust in God and say, “(If Allah wills), we will be victorious.” And when I would say that our Pakistan was apparently weak in terms of strength and power, and the enemy was armed to the teeth, he would say, “This is absolutely true, but it does not hold any significance in front of the Power of my God.”
Once, the building started shaking due to repeated bombings at night. As he was resting, when he suddenly woke up from a deep sleep due to the bombing, he said to me, “Has there been an earthquake?” I, who was sitting next to him because of his illness, answered, “No, the enemy is bombing us.” His face lit up. After a while of silence, he laughed and said with full faith that “(If Allah wills), we will be victorious. [...] They can’t harm us.” Saying this, he went back to sleep with complete satisfaction.
From the beginning of the war to the end, Hazrat Khalifatul Masih IIra repeatedly said these words through his blessed mouth: “[...] We will be victorious. No matter how proud the enemy is of its strength, they will eventually be humiliated.”
It is a great blessing and reward from God Almighty that, in those two months or so, by His grace, I had the opportunity to request his prayers without exception. I truly believe that Allah the Almighty will surely accept those prayers.
When Hazrat Khalifatul Masih IIra laid the foundations of his children’s houses, he prayed, “O Allah! I am going to lay the foundations of these houses. May these houses become the centre of your religion.” He repeated this prayer again and again, and I heard it with my own ears. He then besought other prayers as well.
Conduct towards domestic workers
When we planned to have a picnic in Dhore (Sindh), Hazrat Khalifatul Masih IIra clearly instructed us, “Today, all of you plan to have fun in Dhore. Tomorrow, you must send all the workers to the same place and let them have a picnic. They should be given a full day off. In their stead, all of you should take care of the cooking together.”
Hence, it was Hazrat Khalifatul Masih II’sra common practice that whenever he would go out for an excursion, he used to arrange for the recreation of his workers as well. In the exact same manner, vehicles, jeeps, bullock carts, etc., would be arranged for the workers. Moreover, the same equipment and the same preparations would be made for their enjoyment. All the food items were prepared according to the liking of those workers.
Al Hakam
Prophet Jacobas, also known as بوقعی [Ya‘qub] in the Holy Quran, was the grandson of Abrahamas and the son of Isaacas. When Abrahamas and his wife, Sarahra, were given the news by two messengers (see article on Prophet Lotas for further detail of this incident, published in Al Hakam, 10 February 2023, issue 256) about the destruction of Lot’sas people, they also gave the glad tidings of a son, Isaacas, and grandson, Jacobas. This incident has also been mentioned in the previous article about Isaacas, published in Al Hakam, 24 February 2023, issue 258.
In the Holy Quran, we read of the glad tidings:
“We gave her glad tidings of the birth of Isaac and, after Isaac, of Jacob.” (Surah alHud, Ch.11: V.72)
Israel
Israel is another name for Jacobas, son of Isaacas. The Bible states that this name was given to Jacobas by God later in his life:
“And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed.” (Genesis 32:28)
Commenting on this, the Five Volume Commentary states:
“Moreover, Israel, being an attributive name meaning ‘God’s warrior’, has been chosen to remind the Jews that, being the children of a great soldier of God, they should also behave like brave men and, throwing aside all petty considerations, should come forward and accept the Prophet whom God has raised for their own good.” (Five Volume Commentary, Vol. 1, p. 111)
Judah, son of Jacobas
Explaining the word دوہیلا (al-yahud), i.e., the Jews, the Five Volume Commentary states:
“The word [...] is either derived from داہ which means, he turned to God or to the truth with repentance (Aqrab); or it is derived from ادوہی (Judah) who was one of the sons of Jacobas. As the descendants of ادوہی formed an independent kingdom at Jerusalem which became the religious centre of the Jews, therefore the Jewish religion came to be known as Judaism and the people professing that religion as دوہی or Jews (Enc. Brit. under the word Jews).” (Five Volume Commentary, Vol. 1, p. 209)
Jacobas abstained from certain foods
In Surah Aal-e-Imran, we read that Prophet Jacobas abstained from certain foods due to a dietary and not a religious issue.
“All food was lawful to the children of Israel, except what Israel forbade himself before the Torah was sent down. Say, ‘Bring, then, the Torah and read it, if you are truthful.’”
(Surah Aal-e-Imran, Ch.3: V.94)
For personal and medical reasons, Jacobas abstained from certain foods as he suffered from sciatica [Leaman, O. (2006), The Qurʼan: an encyclopedia, London; New York: Routledge], and, therefore, for reasons relating to health and medical he barred himself from the use of the sciatic nerve as food. Though this was a personal matter, the Children of Israel followed it and inculcated it into their lives. (Five Volume Commentary, Vol. 2, p. 31)
In the above-mentioned verse of the Holy Quran, Allah addresses an objection raised by the Jews during the time of the Holy Prophet Muhammadsa regarding certain foods which they, the Jews, refrained
from eating. (Al-Wahidi, Asbab al-Nuzul, Beirut: al-Maktabah al-Thaqafiyah, 1410, p. 61) This became a point of contention and dispute for some Jews who were hesitant or reluctant to accept Islam, as they believed these foods were prohibited in their faith; however, as this verse very clearly states, God clarifies that these foods were actually permissible for them to consume, and the restriction was only a personal matter for Jacobas son of Isaacas son of Abrahamas, which the Jews had arbitrarily imposed on themselves. By shedding light on this matter, Allah the All-Knowing dispels any confusion or doubts surrounding the permissibility of these foods, and reaffirms the all-encompassing nature of the Islamic teachings.
Jacobas admonishes his sons
admonished his sons and made efforts to inculcate the spirit of submission to the will of God. When we study this verse, “it becomes all the more binding on the Israelites to submit to the will of God and accept the Prophet who has come with the specific mission of مالسإ i.e. submission to God’s will.” (Five Volume Commentary, Vol. 1, p. 234)
This is an example for all fathers to adhere to. Often in the busy schedule of life, though one may take time to teach their children the values of life and talk to them about their day, one must also remind them about God and the importance of submitting to His will. This is important in this era as there is a rise in movements that are solely founded on acting based on their whims and desires. However, Islam is about submission to the will of the Creator and not to the will of the creation.
Hazrat Musleh-e-Maudra, under the above-mentioned verse, explained that Abrahamas exhorted his sons, and likewise did Jacobas exhort his sons, to not limit their benevolence to themselves or their nation, but to expand it and include the whole world in it.
Further, explained in this is that one must, at all times, adhere to Islam as no one knows when death may come. Therefore, it is our duty to always be obedient to the Lord of all the worlds and live our lives in obedience to God Almighty.
“Were you present when death came to Jacob, when he said to his sons, ‘What will you worship after me?’ They answered, ‘We will worship thy God, the God of thy fathers, Abraham and Ishmael and Isaac, the One God; and to Him we submit ourselves.’”
(Surah al-Baqarah, Ch.2: V.134)
Before we delve, albeit briefly, into this section, this junction seems like a great opportunity to further elaborate on a point mentioned in the article about Prophet Abrahamas under the heading: “Misconception about Hazrat Abraham’sas father”.
“The same did Abraham enjoin upon his sons,—and so did Jacob—[saying:] ‘O my sons, truly Allah has chosen this religion for you; so let not death overtake you except when you are in a state of submission.’”
(Surah al-Baqarah, Ch.2: V.133)
As Jacobas was the father of many, he
In the above-quoted verse, we see that Jacobas, who, as stated above, is known as Israel, was the son of Isaacas, who was the son of Abrahamas. Here, despite being Jacob’sas uncle, Prophet Ishmaelas has been included among the “fathers” of the children
“And We did raise among every people a Messenger”
<< Continued from previous page of Jacobas. This, again, indicates that the word بأ “father” can also refer to an uncle. Further, if one examines the verse, one finds that Ishmaelas was respected by the Israelites at the time, as they mention Ishmael’sas name before that of their own grandfather, Isaacas, and no mention of any other son of Abrahamas has been made.
Alluding to the verse, when we study its text, we see that it very clearly and simply signifies that submission to one God is not a new teaching introduced by Islam, but has been the belief held by virtuous and righteous people through the ages.
“In corroboration of what the Quran says about Jacob’s will to his sons, Rodwell quotes the following from the Midrash Rabbah: ‘At the time when our father Jacob quitted this world, he summoned his twelve sons and said to them, Hearken to your father Israel (Gen. 49:2). Have you any doubts in your hearts concerning the Holy One, blessed be He. They said, Hear, O Israel, our father, as there is no doubt in thy heart, so neither is there in ours. For the Lord is our God, and He is One’ (Midr. Rabbah on Gen. par. 98, and on Deut. par. 2)” (Five Volume Commentary, Vol. 1, p. 236)
The Holy Prophet Muhammadsa, being the best of mankind, held all prophets in great honour and respect. A study of his life highlights his respect for Abrahamas
After marrying Hazrat Mariya alQibtiyyahra, the Holy Prophetsa had a son, whom, though he passed away at a young age, he named Ibrahimas.
Further, we read that the Holy Prophetsa once said:
ميركلا نبا ميركلا نبا ميركلا نبا ميركلا مالسلا مهيلع ـ ميهاربإ نب قاحسإ نب بوقعي نبا فسوي
Meaning that the honourable is the son of the honourable, the son of the honourable, i.e. Josephas, the son of Jacobas, the son of Isaacas, the son of Abrahamas. (Sahih alBukhari, Kitab ahadithi l-’anbiya’, Hadith. 3382)
The love that Jacobas had for his son, Josephas [Yusuf], serves as a powerful reminder and lesson for the bond between fathers and sons of today. As highlighted in the Surah Yusuf, which Allah explains to be the “most beautiful narration,” we are given a look into the life of the noble Josephas – through childhood to adulthood – and, in turn, a glimpse into Jacob’sas deep love for his honourable and noble son. This story is a testament to the unbreakable bond between a father and son, as well as trust in the Almighty Allah.
Abbotsford is in the province of British Columbia. It is adjacent to the Canada–United States border and the Greater Vancouver Area. With an estimated population of 168,479, it is the secondlargest municipality in the province. The Abbotsford-Mission metropolitan area has the third highest proportion of visible minorities of all metropolitan areas in Canada. It is home to Tradex, the University of the Fraser Valley, and Abbotsford International Airport. With an area of 375.55 square kilometres (145.00 sq mi), it is the largest city by area in the province. It is also known for its fresh blueberries, tulip flower garden, and annual air show.
Jamaat-e-Ahmadiyya Canada has, for many years, been hosting world religions conferences across the country. The aim is to bring religions together and have them discuss a given topic in the light of their respective scriptures and teachings.
Jamaat-e-Ahmadiyya British Columbia Region has been hosting this conference since 2006, as reported by the Regional Amir of British Columbia, Rizwan Peerzada Sahib. A WRC was held in Abbotsford on 8 February 2023,
with “Combating Racism” as the theme. A sizable effort went into promoting the event. The print media campaign saw 130 posters posted, 700 invitation cards mailed, and 5089 email invitations sent. Two banners were put up at major intersections, advertisements were placed on digital signboards, and three advertisements were placed in local newspapers. Traditional media
introductory remarks presented by regional Amir of the British Columbia Jamaat.
A number of dignitaries attended, and others sent their well wishes for the success of the conference. Councillor Dave Sandu delivered a message from Abbotsford Mayor Ross Seiman. The speakers from nine faiths presented their respective views on the theme, which included Mr. Rob Cacchioni for the Baha’i faith, Rev. Allen Doerksen for Christianity, Umran ul Haq Bhatti for Islam, Dr Kuldip Singh Kahlon for Sikhism, Mr. Brody McDearmaid for Christianity, Myoshin Kate McCandless for Buddhism, Mr Vijay Sharma for Hinduism, and Ms Alexis Kellum-Creer and Ms Mary Adlersberg for Judaism.
Audience appreciated the opportunity to listen to multiple religions in one evening.
Mrs Norma Hoyle said:
campaigns worked with local TV and radio stations. The social media campaign garnered 11,000 views, resulting in 39 comments.
The programme started at 6pm with the recitation from the Holy Quran, followed by a welcome address by the executive director of the Abbotsford Community Foundation, Mrs Areni Kelleppan. This was followed by
“Congratulations again on another successful event last night. The energy was good, and everyone was supportive and respectful.”
Mr. Tarlok Sablok expressed:
“The diversity in the human family should be the cause of love and unity. […]”
The total attendance at the event was 247.
Besmir Yvejsi
Kosovo Correspondent
Kosovo, one of the youngest states in Europe, achieved its liberation in June 1999 after a 16-month war with Serbia. Following years of negotiations, it declared its independence on 17 February 2007, which is now considered the primary state holiday in Kosovo.
To commemorate the 15th anniversary of this occasion, Jamaat-e-Ahmadiyya Kosovo organised an event at the centre of the Jamaat in Prishtina on 18 February 2023 at 6pm.
Maghrib and Isha prayers were offered at the centre, after which the formal event commenced with a recitation from the Holy Quran
with Albanian translation. The local missionary delivered a speech on “ Suffering from the Perspective of the Islamic Religion ”, which also alluded to the hardships faced by the people of Kosovo over two decades ago. The event concluded with a silent prayer, followed
by dinner and a question and answer session.
A total of 28 individuals, including external guests, participated in the event from Podujeva, Fushë Kosova, Mitrovica, Peja, Istog, and Kumanova (North Macedonia).
Al Hakam
Currently, the world is in dire need for true peace since different people and nations are pursuing their own vested interests. The world is searching for a ‘Messiah’, however, they are not paying heed to the Messiah of this Age, who has been appointed by God Almighty.
Hazrat Mirza Ghulam Ahmad as of Qadian is the Promised Messiah and Mahdi who was prophesied by major religions to appear in the Latter Days. He was a great advocate of peace, compassion, harmony, and interfaith dialogue. He opposed the misrepresented idea of so-called “Jihad”, which involved attacking and killing non-believers, and instead, promoted the correct understanding of the Islamic belief regarding Jihad by saying that, in this era, Jihad means a peaceful way of striving in the way of Allah the Almighty and propagating Islam through the pen.
The Promised Messiahas, in his last written work, Paigham-e-Sulh ( A Message of Peace ), said:
“In the difficulties pertaining to religious and worldly matters, we should exercise such sympathy towards each other as if we have become limbs of the same body. My countrymen, a religion that does not inculcate universal compassion is no religion at all. Similarly, a human being without the faculty of compassion is no human at all.
“Our God has never discriminated between one people and another. [...] The earth created by God provides a common floor for all people alike, and His sun, moon, and many stars are a source of radiance and provide many other benefits to all alike. Likewise, all peoples benefit from the elements created by Him, such as air, water, fire and earth, and similarly from other products created by Him like grain, fruit, and healing agents, etc.
“These attributes of God teach us the lesson that we, too, should behave magnanimously and kindly towards our fellow human beings and should not be petty of heart [...]. Moreover, the survival, both physical and spiritual, of human beings depends on the same eternal truth that man should follow the virtuous attributes of God Who is the Fountainhead of all that is essential for survival.” ( A Message of Peace , pp. 5-7)
On 21 June 1908, the Promised Messiah’s as essay, Paigham-e-Sulh , was read out before a large gathering of over 4,000 Hindus and Muslims at the Punjab University Hall, Lahore.
Reporting on this , under the title “THE MESSAGE OF PEACE”, The Civil and Military Gazette wrote:
“The lecture attempted to point out
that notwithstanding all their differences in the domain of religion, the Hindus and Muhammadans [sic] had much in common. Both believed in same one God, the Creator of the universe, and both, being inhabitants of the same country, were neighbours to each other. [...]
“Islam, according to the writer, was a religion of wide toleration, for it not only accepted the prophets held in honour by the Jews and the Christians but recognised the claims of the prophets of all other nations. Much of the religious hatred in the world was due to the exclusiveness and narrowness of the religious views of the people. [...]
“It was Islam, the writer held, that laid down the basis of wide religious toleration by preaching the principle that the word of God was revealed to men of different nations in different countries and at different times, and that prophets had passed among all people. In support of this view, he quoted verses from the Quran. He invited the Hindus to accept the same principle of tolerance and peace and to accept the Holy Prophet of the Muhammadans as the true messenger of God and the Holy Quran as His revelation, just as the Muhammadans accepted the ancient Hindu rishis and sages as the prophets of God, and the Vedas as His revelation. This was the Message of Peace which he delivered to his Hindu countrymen. He urged that no good came out of the controversies which began by abusing the sacred, religious leaders of the other communities, and therefore a change was at any rate desirable.” ( The Civil and Military Gazette , 24 June 1908, p. 6)
After the demise of the Promised Messiahas in 1908, Khilafat-e-Ahmadiyya was established in accordance with the prophecies of the Holy Quran, the Holy Prophet Muhammadsa, and the Promised Messiahas. Following in his footsteps, his Khulafa have always advocated interfaith harmony and world peace.
During his Friday Sermon on 26 October 1923, Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra said that Allah the Almighty grants certain names to the prophets, and the reflection of those names is also manifested in certain members of their communities:
“God Almighty had granted various names to the Holy Prophetsa. When contemporary Muslims deviated from the right path, this act of theirs displeased God Almighty. Therefore, in order to reform them, He granted all those names of the Holy Prophetsa to his perfect reflection [Promised Messiahas], and granted such meanings [to those names] which God Almighty desires to propagate in this era. Therefore, it is the duty of our Jamaat to ponder over those names, and to strive to fulfil the prophecies [which have been indicated therein].
“One of the names that have been granted to the Promised Messiahas is:
“‘The Prince of Peace.’ [ Tadhkirah [2009], p. 1061)
“Thus, as I have stated earlier, the [Ahmadiyya Muslim] Jamaat is to become the manifestation of that ‘seed’ which is enclosed therein. And when the Promised Messiahas is called ‘The Prince of Peace’, it implies that the ‘seed’ that has been sown through him, will be manifested in his Jamaat, and that his Jamaat will establish
peace in the world at a time of great disorder. As a seed, this characteristic was only present in the Promised Messiahas, however, it will be manifested as a tree within his Jamaat. [...]
“Therefore, remember that you have been created [as a Jamaat] to establish peace in the world. Currently, we witness that there are disputes and disorders everywhere. It is quite possible that our current generation or the next one might get the opportunity and honour of establishing peace and conciliation during these disputes and disorders, however, it will surely be granted to the Promised Messiah’s as Jamaat.
“Hence, I advise you to ponder over this point, keeping in mind this revelation [‘The Prince of Peace’] of the Promised Messiahas. During the time of the Promised Messiahas, individuals were united [on his hand], and he emphasised them to inculcate mutual harmony and hence laid the foundation of peace. Now, it is the duty of the Jamaat, which has been gathered at the hand of this ma‘mur [God’s appointee], to foster harmony among nations. And it is quite possible that this responsibility might be given to your current generation. [...]
“Therefore, God desired for the Promised Messiah’s as Jamaat to be a source of conciliation between enemies, regardless of the huge numbers of those enemies in comparison to the small number of this Jamaat. This age has exceeded the other eras in terms of the number of disorders; nations and countries are clashing with each other. [...]
“So, currently, there is only one Jamaat – the Promised Messiah’s as Jamaat – that is
striving purely for religious objectives, the rest of the communities are making efforts for their political aims. If you ponder over this point, there is no other religious community other than our Jamaat, which is working for the religious cause.
“Even if we look at the other Muslims, one finds that they are practically far behind. Their hue, passion, and enthusiasm were not for religion. They would deliver lectures about Khilafat, however, there was nothing in practice. There were dozens of office-bearers of the Khilafat [Movement in British India], who would speak a lot about religion, however, they did not bother to even read the Holy Quran. [...]
“Hence, our Jamaat is the only community in the religious world that focuses on religion, strives hard for religion, and endures hardships for the Faith. Any revolution in the religious world or any extraordinary peace can only be established through our Jamaat, since all other communities have gone astray from the fountain of peace – God Almighty. How can those ‘sons’ unite who have abandoned their ‘father’? It is the connection and the relationship with the parents that can unite their children. [...] In the same manner, how can those people who have abandoned their spiritual father spread peace in the world? Love can be spread in the world only through the connection with God. Without God, there remains no pathway to create harmony.
“God Almighty has appointed the Promised Messiahas to establish this very connection, and granted him the name of ‘The Prince of Peace’. This characteristic was granted to the Promised Messiahas as a seed, which would now disseminate amongst you, and peace can be spread through you alone. You are required to mould your lives accordingly. If you do not prepare for it now, you will prove to be ineligible at a time of need, and will be unable to do anything. However, if you practise for this, you will be able to make efforts when needed.
“Therefore, once you ponder over this point, [the dimensions of] your desires, opinions, and disciplines [‘ ulum ] will completely change. You are required to strive in order to become the manifestation of this name, which has
been promised to the Promised Messiahas Thus, my advice is that you have been created for a purpose, which is for you to alleviate the disorder in the world and to foster peace, so the world may know that the Promised Messiahas was appointed not only to unite the brothers, but rather, to foster peace and harmony among the enemies.” ( Khutbat-e-Mahmud , Vol. 8, pp. 225-230)
In one of his couplets, the Promised Messiahas said:
“I am the tree that bore fruits resembling Dawud [David]; I became Dawud and Jalut [Goliath] is my prey.” ( Barahin-e-Ahmadiyya , Part V [English], p. 171)
Commenting on this, during his address at the annual Ijtema of Majlis Khuddam-ul-Ahmadiyya on 24 October 1959, Hazrat Musleh-e-Maudra said:
“ Jalut [Goliath] implies the one who creates disorder and shatters the peace of society. Therefore, it means that Allah the Almighty will establish peace in the world through the Promised Messiahas, and eradicate all kinds of mischief and troubles. Thus, continue to propagate Islam and hold fast to the system of Khilafat with complete sincerity. The Promised Messiahas has stated in The Will :
“‘I came from God as a Manifestation of Divine Providence and I am a personification of His Power. And after I am gone there will be some other persons who will be the manifestation of the second Power [of God].’ ( The Will , p. 8)
“The Promised Messiahas has also stated:
“‘It is essential for you to witness the second Manifestation also, and its Coming is better for you because it is everlasting the continuity of which will not end till the Day of Judgement.’ (Ibid, p. 7)
“Therefore, you should hold fast to Khilafat till the Day of Judgement, so that God Almighty showers upon you great blessings till the Day of Judgement.” ( Al Fazl , 28 October 1959, p. 3)
For the past 115 years, Khilafat-eAhmadiyya has been making great efforts to foster peace in the world, and has granted the world valuable guidance in this regard.
In 2004, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa initiated the annual Peace Symposium in the UK where religious leaders, dignitaries, ambassadors, politicians, diplomats, civil rights organisations, parliamentarians, and stakeholders of different backgrounds are invited and Huzooraa delivers the keynote speech, addressing guests regarding the bleak situation of the world, the lack of peace, the need for justice and the way forward based on the teachings of Islam.
For the past two decades, Huzooraa has been granting valuable guidance to world leaders with regard to establishing lasting peace and harmony. He wrote letters to the leaders of various countries, delivered keynote addresses in several parliaments, and addressed various receptions held in his honour around the world. The point that he has always emphasised is that the only pathway for mankind to achieve peace is turning to the One God, the Creator of this universe.
On 20 March 2010, addressing the peace symposium at the Baitul Futuh Mosque, Huzooraa said:
“I wish to make something very clear, and that is that a relationship of mutual love, affection and loyalty between one person and another cannot be established until a relationship of love, affection and loyalty with the Lord Who created us is developed. Distress and anxiety exist nowadays in a large part of the world’s population because the world has forgotten its Creator. People have forgotten the fundamental teachings of their faith. In fact, a great number of
people even reject the existence of God.
“The Founder of the Ahmadiyya Muslim community has also taught us that the majority of Muslims and nonMuslims have forgotten their fundamental teachings and have gone far away from God. This growing distance from God and religion is increasing the restlessness in the hearts of people. And he said that he had come, therefore, to remove such distance so that the rights of God may be discharged and the rights of God’s creation may also be discharged with feelings of love and sympathy. When these teachings are acted upon then we will observe real peace; otherwise, agitation will once again bring about utter destruction in the world.” (7 th Annual Peace Symposium, www.reviewofreligions.org )
In 2012, in his letter to then US president Barack Obama, Huzooraa wrote:
“There is currently great agitation and restlessness in the world. […] There is an urgent need for mankind to recognise its One God, Who is our Creator, as this is the only guarantor for the survival of humanity; otherwise, the world will continue to rapidly head towards self-destruction.” (“ Letters Sent to World Leaders – Part 1 (2012)”, www. reviewofreligions.org )
On 29 November 2020, during a virtual mulaqat of Majlis Atfal-ulAhmadiyya Germany with Hazrat Mirza Masroor Ahmad aa, a question was asked whether life would ever become normal again after Covid-19 pandemic. Huzoor aa replied:
“Allah the Exalted knows best. Even though it may return to normal, the economic state that has developed after the coronavirus pandemic will have consequences for the world. […] I feel that it is quite possible that a war or a conflict could break out after this coronavirus pandemic ends and its ruinous effects could last for many years before it returns to normality.
“Thus, we must pray that such circumstances may not arise, that may lead to wars and that world leaders act with sense so that the global situation can stabilise as quickly as possible and return to normal. To achieve this, it is necessary that mankind turns towards God. […] We should inform people that there is only one solution to help the situation of the world return to normal and that is for mankind to turn to Allah the Exalted and to fulfil His rights and the rights of His creation.” ( Al Hakam , 29 October 2021, Issue 189, pp. 7-9)
<< Continued from previous page
On 22 May 2021, during a virtual meeting of journalists from The Gambia with Hazrat Amirul Momineenaa, a journalist referenced Huzoor’s aa book, World Crisis and the Pathway to Peace and said that Huzoor aa had placed great emphasis on global peace. He asked about the importance of justice and why it was crucial to speak out against injustices. In response, Huzoor aa said:
“If there is no justice, there is no peace. If you have double standards, as we can see in today’s world, as shown by the big powers, you cannot maintain peace in the world. […] This is why you can see there is disturbance in the world today. So, if there is no justice, there is no peace.” ( Al Hakam , 28 May 2021, Issue 167, pp. 1-2)
On 11 September 2021, during a virtual meeting of UK Khuddam with Hazrat Amirul Momineenaa, a question was asked as to what Huzoor’s aa opinion was on the current state of the world. In response, Huzooraa said:
“I have been telling, all the time, to the people of the world – to politicians, to leaders – that they ought to change themselves and try to establish true justice, absolute justice, in the world and discharge their duties to their Creator and their fellow beings. Otherwise, there is no guarantee [about] what is going to
happen, and what we can see is a very dark and bleak end of this world.” ( Al Hakam , 17 September 2021, Issue 183, p. 6)
On 8 October 2022, during his keynote address at the inaugural reception of the Bait-ul-Ikram Mosque in the USA, Huzooraa said:
“Unquestionably, today the world teeters on the brink of disaster, as nations
warfare are hovering ominously above us. Opposing political blocs and alliances have become progressively entrenched, as the world becomes increasingly polarised. The result is that the peace and security of the world is unravelling by the day.”
(“Reception Held For New Ahmadiyya Mosque Opened In Dallas, U.S.A. By Head Of The Ahmadiyya Muslim Community”, www.pressahmadiyya.com )
There is no doubt that if a global war erupts, it will be unlike anything the world has ever seen. Surely, its catastrophic and devastating consequences are far beyond our comprehension. Many countries have acquired state-of-the-art weapons that have the deadly capacity to kill thousands upon thousands of people with just one strike. It will not just be us who endure the pain and who grieve, rather our children and future generations will suffer for our sins and their lives will be destroyed through no fault of their own.” (Ibid) Huzoor aa added:
“Undoubtedly, those innocent souls will look back at us with contempt. They will lament why their forefathers let their egos and selfish ways drive them toward destructive wars that left their future generations physically, emotionally and economically crippled. So, my ardent request and message to the world is that we must set aside our differences and work tirelessly to foster peace in society so that we may save our future generations, rather than, God forbid, sentence them to lives filled with nothing except misery and despair.” (Ibid)
around the world are engulfed by a ferocious storm of political, economic and social unrest. The war in Ukraine has been raging for months and dark clouds indicating even greater turmoil and
Huzooraa further said:
“Until recently, threatening to unleash nuclear weapons was considered unthinkable, but now such threats are uttered on an almost daily basis. […]
May we strive to embody the qualities of the Promised Messiah’s as title, ‘The Prince of Peace’, with the help of Allah and may the world pay heed to the most sincere advice and guidance given by Hazrat Khalifatul Masihaa Amin
By the grace of Allah, Majlis-e-Sehat UK successfully concluded its 6th National Basketball Tournament. After the Covid-19 pandemic, permission to go ahead with the tournament was given a month prior to the actual event, and an organising committee was established.
In order to prepare for the tournament, a number of departments were asked to provide help, such as Ziafat, Sami-o-Basari, Baitul Futuh Mosque hospitality, and the Ahmadiyya Muslim Medical Association UK. Letters were sent from Amir Sahib Jamaat-e-Ahmadiyya UK to the regional Umara to send their respective teams to the tournament. Eight teams participated in the tournament: Fazl Mosque, Baitul Futuh, Baitul Ehsan, Midlands, Islamabad, TI College Old Boys, PAAMA, and MTA International.
The younger players showed an impressive level of competitiveness in their matches, coupled with a noticeable improvement in their skills compared to previous years. The tournament was better planned and executed in comparison with previous tournaments, and the engagement from those watching the matches as well as those taking part in the tournament grew
in comparison to previous years. Alhmadulillah
The tournament began on 11 February 2023, with the recitation from the Holy Quran, followed by the remarks by Sadr Majlis-e-Sehat. The eight teams were divided into two pools of four teams each, with a total of 12 pool matches played on 11 February.
On 12 February, the semi-finals of the tournament were played. The final match took place between Baitul Futuh and Islamabad, and Islamabad came out victorious and claimed the running trophy this year.
The whole tournament was broadcast live via Majlis-e-Sehat’s social media channels, and live commentary was provided for each match, along with very interesting interviews of former players who had played at the international level for Pakistani teams in the past. Sadran for cricket, volleyball and badminton within Majlis-e-Sehat also showed their support by attending the tournament.
A photo exhibition took place throughout the tournament, showcasing key moments of Jamaat history where Khulafa-e-Ahmadiyyat graced with their presence various sporting events and activities, especially basketball. The photo exhibition shows over 50 years of basketball tradition in the Ahmadiyya Muslim Jamaat.
In addition, the basketball tournament featured two international basketball players, both Ahmadi Muslims, who have represented Pakistani basketball at the international level in the past, namely, Mirza Abdul Basit, and Hafiz Masood.
The final session was presided over by Amir Sahib Jamaat UK, who gave prizes to young stars, the man of the match of those in the semi-finals, referees, those
providing commentary and live streaming, as well as those teams that reached the top positions. He thanked all the participants and reminded them that past international players for Pakistan should serve as an inspiration to young Ahmadis playing basketball in the UK and that they too should aim high and try to become players of the highest calibre. Amir Sahib concluded the tournament with silent prayers.
Al Hakam
The study of the history of Islam Ahmadiyya shows that Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra possessed deep affection for the pioneer missionaries of the Jamaat and was more compassionate towards them than towards his own children, especially those who were sent abroad. Huzoorra used to say that his heart was filled with gratitude for the missionaries.
During World War II, Hazrat Muslehe-Maudra was extremely concerned for the well-being and safety of the overseas missionaries who were busy propagating the message of the Jamaat to the world. Huzoorra regularly prayed for their success and the fulfilment of their goals. During the annual Jalsa, amidst the World War, Huzoorra reminded members of the Jamaat to include these resilient men, the pioneer missionaries, in their prayers.
In 1942, as the blessed month of Ramadan arrived, known for its heightened acceptance of prayers and as a month to save one from difficulties, Hazrat Musleh-e-Maudra addressed the Jamaat in his Friday Sermon on 25 September.
(Note: All the below narrations about the missionaries are from this Friday Sermon of Hazrat Musleh-a-Maud’sra, which was published in Khutbat-e-Mahmud, Vol. 23, pp. 404-411 unless indicated otherwise.)
Hazrat Khalifatul Masih IIra stated his concern as no news had been received from missionaries including Maulvi Rehmat Ali Sahib, Maulvi Shah Muhammad Sahib, Malik Aziz Ahmad Sahib, Maulvi Muhammad Sadiq Sahib, and Maulvi Ghulam Hussain Sahib due to the prevailing circumstances of the War. Huzoorra then reminded members of the Jamaat that it was their duty and responsibility to include these dedicated individuals in their prayers as they had gone overseas to preach Islam in foreign lands.
Hazrat Musleh-e-Maudra explained that Allah has made preaching the message of Islam a responsibility and thus explained that the pioneer missionaries, by fulfilling this responsibility, have brought Allah’s special mercy upon the Jamaat and so deserve to be remembered in our prayers. Huzoorra emphasised and even said that praying for their well-being should be given priority over personal prayers and encouraged the Jamaat to regularly offer humble supplications for their health and safety.
Hazrat Musleh-e-Maudra said that there were many other missionaries whose
sacrifices were immeasurable. Huzoorra particularly highlighted two missionaries who left to preach Islam Ahmadiyyat shortly after their marriages. One of them was Hakim Fazl-ur-Rehman Sahib, who was sent on his mission shortly after his wedding. Huzoorra said that he had been preaching the message of Islam for nine years.
Maulvi Jalaluddin Sahib Shamsra is a similar case, Hazrat Khalifatul Masih IIra noted. Just a few years after getting married, he was sent overseas to preach the message of Islam Ahmadiyyat. One of his children has never even met him in person and only knows him through pictures. Due to the ongoing War, Huzoorra said, Maulvi Jalaluddin Sahib Shamsra has been unable to return home; it is uncertain when the missionaries will be able to come back. If the war ends and the conditions become more stable, they may be able to return in the future; however, it is unclear how long it will take.
Hazrat Khalifatul Masih IIra emphasised that the least members of the Jamaat could do was pray for the sacrifices made by the missionaries. Every member of the Jamaat should pray to Allah Almighty for their protection and mercy, Huzoorra said, not only for the missionaries themselves but also for their families and loved ones.
Hazrat Khalifatul Masih IIra stated that those Ahmadis who do not include these resilient preachers in their prayers may have a flaw in their faith.
Additionally, Huzoorra pointed out that there are many missionaries who may not face the same level of challenges as those previously mentioned; however,
they have still been separated from their families and loved ones for years and have endured various hardships. Among these missionaries, two from West Africa stand out, Maulvi Nazir Ahmad Sahib (also known as Ibn Babu Faqir Ali Sahib) and Maulvi Muhammad Siddique Sahib.
These individuals, Huzoorra explained, operate in regions where transportation is scarce, and finding food and drinks is a struggle. They have to embark on journeys that can span hundreds of miles, often on foot. This is the level of sacrifice they have been making for years. They face opposition from local chiefs and government officials, and even the general public and religious leaders challenge them. Despite these obstacles, they persevere in forming jamaats, spreading Islam in various areas, and travelling like wayfarers to spread the religion.
Hazrat Khalifatul Masih IIra stated that the sacrifices made by these individuals were too significant for the Jamaat to ignore. While speaking of their sacrifices and accomplishments, Hazrat Muslehe-Maudra said that he was initially going to use the word ‘favour,’ but decided against it, as he believes it is the duty of every faithful person to make sacrifices for the sake of religion. Therefore, Hazrat Khalifatul Masihra emphasised that the Jamaat could not overlook the sacrifices of its pioneer missionaries.
Similarly, Hazrat Khalifatul Masih IIra mentioned, missionaries are putting in a lot of effort and making significant sacrifices while serving in foreign lands. He noted that Sufi Mutiur Rahman Sahib was serving in America and facing some
difficulties. Maulvi Mubarak Ahmad served in East Africa, Maulvi Ramzan Ali was in South America, and Chaudhry Muhammad Sharif was in Palestine and Egypt. In addition to Hakeem Fazlur Rahman Sahib, Huzoorra said, Maulvi Nazeer Ahmad Sahib Mubashar Sialkoti was working in the Gold Coast, managing a group of several thousand even though many jamaats were already established there. Despite the existence of many jamaats in the area, he single-handedly managed a group of several thousand people. Huzoorra said that, “His sacrifice is further highlighted by his selflessness; he receives no financial support and has been away from his family and loved ones for seven to eight years. His devotion to preaching has prevented him from even attending his wife’s rukhstanah [the formal departure of the bride from her parents’ to the bridegroom’s home].” (Also see Al Fazl, 1 October 1942, pp. 2-3)
By the grace and mercy of Allah, the heartfelt supplications of Hazrat Khalifatul Masih IIra and his members were heard, and the brave missionaries of the Jamaat were miraculously protected.
The residence of Maulana Jalaluddin Sahib Shamsra, the imam of the London Mosque, was heavily bombarded by enemy planes, yet he remained unharmed. A similar fate befell Chaudhry Muhammad Sharif Sahib, a missionary in Italy. Malik Aziz Ahmad Khan Sahib, Maulvi Abdul Wahid Sahib Sumatri, and Syed Shah Muhammad Sahib were imprisoned by Japanese authorities on the basis of information provided by Javanese scholars. The Japanese government had also decreed the execution of Maulvi Muhammad Sadiq Sahib; however, before this unjust plan could be carried out, divine intervention came into play and overthrew the oppressive government. (For further details, see Tarikh-e-Ahmadiyyat, Vol. 8, p. 344)
It is only when we grasp the enormity of the sacrifices made by the pioneer missionaries, that we can truly appreciate their unwavering efforts. It is the responsibility of every Muslim to spread the message of Islam and to share its untimely teachings and essence with others. These selfless servants of Islam devoted their lives to this cause, braving persecution, danger, and even death, to bring the light of the faith to those who lived in the dark. Their unshaken commitment to their mission, their unwavering spirit, and their courage in the face of adversity are truly an inspiration to us all. To understand their selfless sacrifices is to know the depth of their devotion.
The issues surrounding mental health have been increasingly highlighted over the last few years. Experts continue to warn us that the world is in the grips of a mental health crisis that worsens our health and quality of life and even hurts economies.
Governments around the world are dedicating more resources to address mental health issues, including modern medicine, therapeutic procedures, and scientific innovations. While making use of these resources and showing our gratitude, as Muslims, we also have the luxury of turning towards the words and teachings of God to find solutions to our problems.
We believe that the teachings of Islam and the Holy Quran are perfect and beneficial for human beings. It contains divine guidelines for every facet of life, including our mental health. Below, I shall share a few nuggets of Islamic knowledge with the hope that if these are understood in their true spirit, they open a new paradigm for us to understand the issues of mental health. It goes without saying that these tips are intended to complement, not replace, professional help for any mental health concerns. We firmly believe that Allah is the ultimate and true Healer, Al-Shafi, and we put our trust in Him for all our physical, mental, and spiritual well-being.
Anxiety and restlessness are closely related to mental health challenges. While anxiety may also be looked at as a normal human emotion when making any significant decision, at a higher level, it interferes with a person’s ability to lead a normal life and worry and fear become constant with him or her. Islam teaches us that remembrance of Allah can help mitigate this challenge. Allah says in the Holy Quran:
ہللا رکذب الا ؕ ہللا رکذب مہبولق نئمطتو اونما نیذلا بولقلا
“‘Those who believe, and whose hearts find comfort in the remembrance of Allah. Aye! it is in the remembrance of Allah that hearts can find comfort.” (Surah ar-Ra‘d, Ch.13: V.29)
The Holy Quran has also explained the reasoning and wisdom behind this concept. In verse 173 of Surah al-A‘raf, Allah explains that love, attraction, and longing for God have been ingrained in human souls even before our creation. As such, it is only natural that remembrance of their Lord brings comfort and peace to human beings.
Allah has also warned us in this regard that if Man purposefully turns away from Him and neglects his duty towards his soul,
this will be a cause of great discomfort for him. Allah states in the Holy Quran:
“‘But whosoever will turn away from My Reminder, his will be a strait life.” (Surah Ta Ha, Ch.20: V.125)
Hope can do wonders when it comes to mental health challenges or any other heavy burden or difficulty in life because it allows us to see the ray of sunshine despite all the darkness. It is particularly essential for anyone already feeling down because the feeling of hopelessness further pushes a person to pull back from life, avoid things he or she usually enjoys or be in the company of loved ones.
Allah has instilled a great message of hope in the Holy Quran. For a person who may regret something he or she has done or continues to dwell on the past, Allah gives the following message in the Holy Quran:
“Say, ‘O My servants who have committed excesses against their own souls! despair not of the mercy of Allah, surely Allah forgives all sins.’” (Surah az-Zumar, Ch.39: V.54) Allah tells us that whatever has happened in the past or whatever mistakes you may have committed, they can be fixed, or reparations can be made in the present. Dwelling on the past without taking any action to rectify the wrong will not bring about any good.
Similarly, a narration from the Holy Prophet Muhammadsa teaches us that we should always have a positive, upbeat attitude, especially toward our Creator. The narration goes as follows:
who have a strong sense of purpose and meaning in life tend to have better mental health, overall well-being, and cognitive functioning compared to those who lack a sense of purpose.” (“How Creating a Sense of Purpose Can Impact Your Mental Health”, 7 March 2022, www.psychologytoday.com)
Islam seeks to free human beings from the shackles of this world through submission to God Almighty alone. It teaches us that our salvation and deliverance lie in accepting Allah as our Creator and submitting ourselves to follow His teachings. While human beings are allowed to enjoy and entertain themselves within God’s limits and achieve their worldly aims and goals, the pursuit of God takes precedence over all. It provides a singularity of purpose in life.
The Promised Messiahas has taught us that the pursuit of God should be our highest aim in life and that if we recognise this fact and work towards achieving it, it can satiate our thirst and feeling of purposelessness. He writes:
In the Holy Quran, Allah states:
there is ease after hardship. [Aye], surely there is ease after hardship.” (Surah al-Inshirah, Ch.94: V.6-7)
Thus, the Holy Quran teaches us to fight through hardships and periods of affliction with courage and bravery and not lose hope. The Holy Prophet Muhammadsa taught us that if we patiently persevere in the face of adversity and do not lose faith in Allah, it becomes a source of reward for us in the hereafter or in eternal life. He stated:
Hazrat Abu Hurairahra reported, ‘We heard Allah’s Messengersa saying, ‘Never a believer is stricken with discomfort, hardship or illness, grief or even with mental worry that his sins are not expiated for him.’’ (Sahih Muslim, Kitab al-birri was-silati wa l-adab, Hadith 2573)
Thus, even though we do not know whether we will ultimately succeed in resolving our problems, the Islamic guidelines are that, while placing absolute trust in Allah, each day and step of a believer should be better than the preceding. Allah states in the Holy Quran:
نم کل ریخ ۃرخاللو “Surely [every hour] that follows is better for thee than [the one] that precedes.” (Surah ad-Duha, Ch.93: V.5)
Do not isolate yourselves
Hazrat Abu Hurairahra narrated that Allah’s Messengersa said, “Indeed Allah the Most High says, ‘I am as My slave thinks of Me, and I am with him when He calls upon Me.’” (Sahih al-Muslim, Kitab adh-dhikri wa d-du‘a’i wa t-tawbati wa l-istighfar, Hadith No. 2675)
Kristen Fuller, MD, is a successful clinical writer in the mental health realm, a physician, and an author. In one of her articles for Psychology Today, she writes:
“Regardless of what brings you meaning and purpose, it is essential to have a sense of purpose.
“Research shows that individuals
“Our paradise lies in our God. Our highest delight is in our God, for we have seen Him and found every beauty in Him. This wealth is worth procuring, though one might have to lay down one’s life to procure it. This ruby is worth purchasing, though one may have to lose oneself to acquire it. O ye, who are deprived! Hasten to this fountain as it will satiate you.” (Noah’s Ark, p. 35)
For any individual struggling with depression or feeling down, another uplifting message contained in the Holy Quran is the universal truth that life is filled with periods of hardship and ease. With every hardship, Allah has promised ease. As the saying goes, the light at the end of the tunnel is not an illusion – the tunnel is.
Studies have demonstrated that social isolation, in some cases, is closely related to issues of mental health; see, for instance, Holt-Lunstad et al., 2015. This means that people who pull themselves away from friends and family, activities they enjoy and community gatherings they would otherwise attend, are more likely to face such challenges. Whether a person believes that mental health issues lead to social isolation or that social isolation leads to mental health challenges, the reality is that they are closely related to each other.
The government of the province of Alberta has given the following information on their website regarding the effects of social isolation on one’s mental health:
“Social isolation and loneliness can affect your physical, mental, and emotional wellbeing. They can lead to health problems like heart disease, mental health concerns such as depression and dementia, and early death.” (“Addiction and Mental Health, Alberta Health Services”, 6 January 2022,
Continued on next page
Jamaat-e-Ahmadiyya Huddersfield North and South jointly organised a Peace Symposium at the Huddersfield Town Hall on 11 February 2023.
The preparation started two months prior to the event with the formation of an organising committee to go over the roles and responsibilities of organisers. My humble self was appointed the coordinator for the event.
The topic for the event was “World Crisis and the Pathway to Peace”.
The event commenced with the recitation of the Holy Quran with its English translation, followed by a welcome address and introduction to the event by my humble self.
A video was played providing an overview of Jamaat-e-Ahmadiyya and its activities, which highlighted the addresses of Hazrat Amirul Momineenaa delivered at various events.
Interfaith members made addresses, starting with Inderapal Randhawa from the Sikh community, Kiran Bali from the Hindu community, and Reverend Canon Rachel Firth, the vicar of Huddersfield Parish Church. They all outlined how interfaith
<< Continued from previous page
https://myhealth.alberta.ca)
Islam, being the most communal religion, can help with the problem of social isolation. There are many commandments and teachings in the religion of Islam that pushes people to interact with others.
Daily prayers are one of the most important components of Islam. Muslims are encouraged to gather in mosques or prayer centres to offer prayers together in congregation. The weekly Friday prayers bring people together from a much larger area. Finally, Muslims from all over the city gather for Eid prayers twice a year. Hajj, the pilgrimage to Mecca, goes even further as it enables Muslims from all parts of the world to unite for the pilgrimage. In this way, the religion of Islam provides ample opportunity for a Muslim to socialise with others, find people of similar natures and inclinations, and leave behind social isolation.
There are also many other Islamic teachings and practices that can help a person struggling with social isolation. Some of them are fulfilling the rights of elderly parents, visiting individuals who are sick, feeding the poor etc.
Regarding social isolation, we also find the following guidelines of the Holy Prophet Muhammadsa which he left for his ummah:
communities could achieve lasting peace, starting at the individual level and moving up to the community level.
Messages of support were read out which were received from local members of the Parliament from Colne Valley, Jason Mc Cartney, Batley & Spen MP, Kim Leadbeater, Bishop of Mirfield, Rev Mark Sowerby, Leader of Kirklees Council, Councillor Shabir Pandor and Mayor of Kirklees Council, Councillor Masood Ahmad.
Other addresses were made by the High Sheriff and DL of West Yorkshire, Sue Baker MBE JP DL, Group Captain Gareth Prendergast from the Royal Air Force, Chief Superintendent of West Yorkshire Police, Jim Griffiths, and Father Oswin Garside from the Community of Resurrection.
Raza Ahmed Sahib, an Ahmadi missionary, gave the concluding speech with an interactive and engaging presentation highlighting how peace can be achieved drawing from the teachings of the Holy Quran, Holy Prophetsa and the Promised Messiahas
Yousaf Aftab Sahib, President of Jamaat Huddersfield North, brought the event to a close by thanking everyone for attending. The event was closed by a silent prayer led by Raza Ahmed Sahib.
200 members attended the event, out of which over 130 non-Ahmadi guests
prohibited isolation, that a man spends the night alone or travels alone.” (Musnad Ahmad, 5650)
In his book Seerat-ul-Mahdi, Hazrat Mirza Bashir Ahmadra has collected different narrations about the Promised Messiahas In one such narration, he writes:
“Hazrat Mian Abdullah Sanori Sahibra relates to me that the Promised Messiahas often used to say:
“‘When God is yours, what grief can you have?’” (Seerat-ul-Mahdi, Vol.1, narration 174)
Similarly, it is recorded in Malfuzat that the Promised Messiahas once said:
were present, ranging from the Armed forces veterans, senior officers, majors and lieutenants, interfaith representatives, Community cohesion team members from the council, local councillors, local radio broadcasters, RBL representatives, local charities, friends, colleagues and tabligh contacts.
Short interviews were taken with all key dignitaries, and the whole event was video recorded by MTA UK. Information about the event was posted on social media. Many positive messages were received from the guests about the event, and some guests expressed their desire to attend future events and visit the mosque.
“Ibn Umarra reported that the Prophet, peace and blessings be upon him,
“No difficulty or affliction can persist if one demonstrates steadfastness and patience while placing trust and faith in God Almighty. ‘When God is yours, what grief can you have?’”
(Malfuzat [1984], Vol. 5, p. 274)
Thus, from an Islamic perspective, a person should always have a strong belief in Allah, accompanied by His remembrance and worship. In times of trials and difficulties, he or she should not give up hope. In fact, Islam teaches us to use all our God-given faculties to resolve problems while placing our trust in Allah
for the best possible outcome. Even if the results are not what we expected, we accept them as a divine decree. Lastly, as Muslims, we always remember that this life is temporary and that ultimate justice and reward are due in the Hereafter. The Holy Quran teaches us a beautiful prayer:
“‘Our Lord, grant us good in this world as well as good in the world to come, and protect us from the torment of the Fire.’”
(Surah al-Baqarah, Ch.2: V.202)
Atheists argue that the existence of a Benevolent and Omnipotent God conflicts with the presence of hardships and suffering in the world. They say that if God is Compassionate, then it follows that He should desire an end to suffering, and if He is All-Powerful, He should be capable of ending suffering. Suggestions are made that the existence of suffering implies that either God lacks power, mercy, or does not exist altogether.
It is surprising that, on the one hand, atheists disregard God’s wisdom and knowledge, yet, on the other, they submit to human wisdom they may not even understand. For example, when visiting a doctor, we assume that the doctor has authority. We completely trust the doctor based on their knowledge and even take the prescribed medicine without thinking twice; however, when it comes to the AllKnowing and His wisdom, the questions and allegations come pouring in!
A captivating story from the Holy Quran springs to mind about the question of suffering: The story of Prophet Mosesas [Musa] and Khizr; a man bestowed with knowledge by God.
Prophet Mosesas eagerly asks to join Khizr on his journey; however, Khizr warns him that he may not be able to bear with him patiently. Mosesas persists, Khizr agrees, and they set out on their journey, during which Khizr performs several things that seem strange to Mosesas, at first glance. However, as the journey unfolds, Khizr eloquently explains the wisdom and purpose behind each deed. (Surah al-Kahf, Ch.18: V.66-83)
This story not only demonstrates the greatness of God’s wisdom but also provides key lessons.
The first is humility: to understand God’s will, it is essential to approach it with a humble heart. Prophet Mosesas recognised that Khizr possessed more knowledge than him and approached him with a willingness to learn.
The second lesson is that patience and steadfastness are essential for coping with suffering. Through Prophet Moses’as journey with Khizr, he had to endure the discomfort of witnessing, what seemed to him, strange actions, but he remained patient and open to learning.
It is understood by all that suffering was not created as an independent entity, but as a counterpart to pleasure. The very absence of comfort is itself a form of suffering, much like how darkness is the shadow cast by light, or how there can be no death without life. In essence, pleasure and suffering are two sides of the same coin. If suffering were to cease to exist, the very essence of pleasure would be lost.
Pain can only be seen as objectionable if it was created with no meaningful role in the grand scheme of things. However, without
the awareness of suffering, the essence of pleasure and comfort would be completely lost, resulting in the loss of the purpose of life, and thus threatening evolution.
Take for instance this “perfect” scenario: All organisms are equally provided with a share of happiness with no suffering whatsoever, thus removing the problem of suffering.
Now, everyone is happy, and life moves on like before – or does it?
Of course not! In such a scenario, we wouldn’t be able to take even a minute step toward progress because an equal share of comfort and the nullification of suffering would eliminate the need for evolution. Without struggle, there would be no survival of the fittest.
The need to struggle and survive
commit certain acts, with the possibility of consequences. Good actions result in positive outcomes, and wrong actions result in penalties.
Regarding this, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, said:
“Generally, the law of nature is such that there are consequences to all actions. It cannot be that you carry out (harmful) actions and still hope that you will be saved from their consequences because Allah the Almighty has already told us that the law of nature is in effect.” (“Student Members of Lajna Imaillah from India have Honour of a Virtual Meeting with Head of the Ahmadiyya Muslim Community”, www.pressahmadiyya. com) This concept then leads to the question of children born with defects. Why are they
Now, one may ask what is the role of suffering in this “plan of creation”? For an atheist, there is no problem to solve; all suffering in this world is due to chance, and that is to be blamed. No Creator is accountable. However, believers in God are taught their purpose:
“And I have not created the Jinn and the men but that they may worship Me.” (Surah adh-Dhariyat, Ch.51: V.57)
How can this purpose be fulfilled by someone who has only experienced comfort and hasn’t tasted an iota of suffering? Such a person, under their state of comfort, will forget God, as though the attributes of God are perfect. Not seeing them manifest in this world would make recognising God difficult. For example, without suffering from illness, we would not appreciate God’s attribute as The Healer.
It is further stated in the Holy Quran:
orchestrates development and improvement in all matters, as the saying goes, “If there is nothing wrong with it, there is no need to change it.”
This sense of eagerness to find comfort and relief is the secret to scientific investigations. The very motivation behind the discovery is to move from a state of suffering to a state of ease. Suffering awakens the need for search and exploration; remove it, and the progress of mankind comes to a halt.
It should be remembered, however, that whatever pain a person is met with is due to his actions. As stated in the Holy Quran:
اوبسک ام تایس مہباصاف “So the evil [consequences] of what they had earned overtook them.” (Surah az-Zumar, Ch.39: V.52)
Choice plays a vital role in the decisionmaking process of humans. Therefore, if, as a consequence of one’s own actions, a reward or penalty is given, one has only themselves to blame for it. At times, people may not even realise they are to blame, as not all consequences appear immediately.
This is the very concept of free will. We are given the ability to choose to
made to suffer? It cannot be said that it is due to a fault of theirs.
Hazrat Khalifatul Masih IVrh, in Revelation, Rationality, Knowledge and Truth, states:
“If there is any fault it might have been of their parents, yet that may have not been intentional on their part. In this context, the term “fault” should be understood in its widest application, covering even accidental occurrence of congenital diseases. Such faults are far from being conscious crimes.” (Revelation, Rationality, Knowledge & Truth, p. 185)
Huzoorrh goes on to say:
“[...] The solution to the understanding of this problem lies in the realisation that all suffering cannot be categorised as punishment, nor all happiness as reward. There is always a small percentage of individuals who seem to suffer as though without justification. However, a closer, more careful examination of such cases would reveal that there is no question of willful injustice involved. They are merely an unavoidable byproduct of the wide plan of creation, but they also play a meaningful role in the general advancement of human society.” (Ibid.)
“Blessed is He in Whose hand is the kingdom, and He has power over all things; Who has created death and life that He might try you” (Surah al-Mulk, Ch. 67: V.2-3)
This world is a place of trial and tribulations. Suffering is a branch of such tests, to trial our conduct, and consequently, ensure our moral and spiritual growth. God being All-Good, wishes for us to attain eternal pleasure in the hereafter, but to place everyone in heaven without trial would be a violation of justice, so he created a plan to differentiate between the believers and nonbelievers.
It must be remembered that suffering paves the path for a greater good, known as a “second-order good”, such as patience, sacrifice, and courage. Such qualities can only be attained through some sort of pain or suffering, making suffering a pathway to goodness.
Islam, to motivate believers in their journey, has empowered them with hope and patience by declaring suffering to be a means of purification. The Holy Prophetsa states: “No calamity befalls a Muslim but that God expiates some of his sins because of it.” (Sahih al-Bukhari, Hadith no. 5640)
The Holy Prophetsa also said trials are a sign of God’s love and describe the affairs of the believer to be as such that “if he gets into trouble and shows resignation (and endures it patiently), there is a good for him in it.”
(Sahih Muslim, Hadith 2999)
Atheism merely leads to a life of misery and hopelessness; those who have experienced pain and hardship can attach no reason to it – their sacrifices mean nothing. Their pain has no meaning. Their suffering was all in vain. Their only solution is death.
Where death is the end for atheists, it is the beginning for believers. It acts as a gateway to the hereafter, where they will –after experiencing the pleasures of heaven –forget all the suffering of the past world and enjoy the pleasures of the new.
explores how interest has historically been utilised as a means of economic exploitation, with debt acting as a chain around the neck of the indebted. In modern history, such enchainment is embodied by the economic relations between the economies of the global north and the global south, even in a post-colonial world. Ever-increasing debt can thus quickly translate into political constraints for the nations that fall under its burdens. Furthermore, in chapter three, readers are acquainted with arguments in favour of interest, such as the notion that it allows savers to be rewarded for their ‘abstinence’ from spending. These arguments are, in turn, ‘debunked’, such as through the notion that lenders are still meeting their needs and that such an argument ignores the reality that moneylenders have the power to create money out of nothing. Such realities mean a large power gap between lender and borrower, a gap defined by interest.
their enterprises have succeeded or failed: the lender always expects his sum back with added value. Since the risk is not shared, the system works to the heavy advantage of the lender, undermining both morals and the efficacy of the economic system as a whole.
between borrower and lender. According to the author, such partnerships would help enable a more stable economic system, one that is characterised by a more cordial relationship between borrower and lender. All in all, the book provides an essential
Ahmed Danyal Arif’s comprehensive analysis of interest and its role in religion is a concise yet eye-opening read. With particular reference to Islam’s prohibition of usury, the author takes the reader on a journey through time, beginning with the nature and historical origins of money and interest, through to the varying attitudes of society and religious groups towards usury. Finally, the reader is acquainted with the rationale underlying Islamic attitudes towards interest and how the alternatives of Zakat and equity financing are unshakeable pillars for a fairer alternative economic system: a system that could help to resolve the financial woes much of the world is entrenched in today. In a world where countries in every corner are facing mounting struggles with debt, it is perhaps apt for society to consider whether such an alternative may put them in better stead to meet future economic challenges.
One particularly positive aspect of the book was its highly accessible style, which was clear and lucid for a reader of any academic background, despite the author’s expertise in economics. Indeed, from the very onset, the author provides information from a wide array of sources, including philosophical and historical ones. For instance, while being introduced to the three primary purposes of money, the reader is acquainted with Aristotle as one of the key thinkers to theorise about this topic. Similarly, we are introduced to competing ideas between classical and Keynesian thinkers regarding the nature of money and how far it influences the real economy beyond its primary role as a means of exchange.
A recurring theme throughout the book is how an economic system underpinned by interest is a weight on the healthiness of economic relations in society (despite its prevalence). For example, the author
More importantly, the author further fortifies his thesis by pointing to moral arguments against interest. These can be briefly expanded upon as interest being contrary to human nature and the effect of interest on moral virtues such as generosity and altruism. For instance, according to the entropic laws of nature, material possessions gradually deteriorate and fade over time. The principle of interest, however, is incompatible with these natural laws, where this mainly seems to be the case concerning compound interest. In the author’s words, ‘bread rots, loans at interest don’t’ but increase exponentially. The adverse effects of such a system go far beyond a mere mismatch with reality; they permeate human nature and corrode moral values by cutting off ‘sources of human sympathy’. In an interest-ridden society, it doesn’t matter whether the indebted is in straightened circumstances or whether
In the final chapter, the author elaborates on why the Islamic system is healthier and likelier to provide fairer and more economically beneficial outcomes than the current system. The primary arm of this is Zakat, which acts as a means of both preventing capital accumulation and allowing for a means to fund programmes directed toward the welfare of all members of society. With reference to the principle of entropy, we can see that Zakat provides for the constant flow and interchange of money, likened to the necessity of flowing water to ensure its cleanliness. A second arm of this system is equity financing through healthier means, which allows for greater risk-sharing
insight into the interest-ridden lending system that characterises society today and allows the reader to better comprehend its underlying flaws. A challenge to the economic orthodoxy, the book also theorises possible solutions to these flaws. Perhaps a future edition could do more to unpack the more comprehensive economic flaws characterising modern economic society beyond interest and commit to an analysis of overcoming these flaws through the lens of Islamic economics.
Note: The views expressed in this review or the book do not necessarily reflect the official position of the Ahmadiyya Muslim Community.
Now, without twisting the words of the Holy Quran into any far-fetched meanings, we give below the translation of the verse most emphasised by Mr Wadud and show that it does not in any way refer to the corporeal ascension of Jesus as to heaven.
“And for their unbelief and for their having said against Mary a grievous calumny; and their saying: ‘Verily we have slain Messiah Jesus the son of Mary, the apostle of God’; and they did not kill him nor did they crucify him but the matter was made obscure for them and surely those who differ therein are in a doubt about it; they have no knowledge thereof but to follow a conjecture and they did not kill him at all. But Allah exalted him and Allah is Mighty and Wise, and there is no Jew or Christian who will not most surely keep on believing in this (the crucifixion of Jesus) before his death; and on the day of Resurrection, Jesus shall be a witness against them.” [Surah an-Nisa, Ch. 4, V. 157-159]
Five points are to be noted in this passage:
1. The Jews call Jesus as the apostle of God, while they do not as a matter of fact believe him to be so. The reason is simple. They call him so only sarcastically, because Deuteronomy 21:23 lays down, “He that is hanged is accursed of God”; and the one accursed cannot, in any case, be a Prophet of God.
2 مہل هبش نکل و : The meaning we have put upon this phrase is given by Ruh al-Ma‘ani , the well-known commentary of the Holy Quran, in the words [ رم الا مہیلع سبتلا], i.e., the matter was made obscure for them. The story that Jesus as was represented by one in his likeness is not borne out by the words of the Holy Quran; because no mention is made here or elsewhere of any person who could be made to resemble Jesusas. On the other hand, the words may mean that Jesusas was made to resemble one crucified, i.e., he appeared like a person who is crucified though as a matter of fact he was not so. This meaning is quite true and in accordance with the idiom and grammar of the Arabic language. History too leads us to the same conclusion.
: The word لب shows that it has been used for the refutation of some false charges stated against him in the previous lines – the charges were about his birth and death. To refute these charges
Allah says that he exalted him and made him honourable in His presence. There are no words here to show that Jesusas was taken up to heaven, and [that too] in body and soul. Every Muslim prays while sitting in his salat but no sane person would ever believe that it means the bodily uplifting of the devotee. Allah is not confined to the blue sky. He is Omnipresent. If Jesus as is gone to Him, he should also be wherever
Christian must necessarily continue believing in the death of Jesus as on the cross. The Jew, because he wants to show that the curse of God fell on him in accordance with the word of God revealed to Moses (Deuteronomy 21:23); and the Christian because by his vicarious sacrifice, he desires to establish his doctrine of atonement.
5.
: “And on the
Now if the word makr means that a person be unusually taken up to heaven alive in order to frustrate the designs of his enemy, most of the faithful believers must have reached heaven by this time, because when persecuted by their enemies they must have prayed to Allah in the above-mentioned words. But is it a fact? Does anyone hold such a belief? Why then hold such a view in the case of Jesus as?
Besides this, the lifting up of a man to heaven is not a plan or a stratagem; it is clearly a manifestation of superior power and sheer force.
He exists. Mr Wadud should know that it is an idiom expressive of one’s spiritual dignity and honour. There is a tradition in the Kanz al-Ummal , the well-known authority in Hadith, which throws a flood of light on this point and clearly shows that even if the word ءامس (sky) had been used here instead of Allah, even then the verse could not have meant anything else but spiritual honour and exaltation.
It runs as follows:
“When a person shows humility, Allah lifts him up to the seventh heaven.”
[ Kanz al-Ummal , Vol. 3, Dar Al-Kotob Al-‘Ilmiyah, 2015, p. 50] Will our friend draw the same conclusion here also? Will he believe in this that every act of humility lifts a person up to heaven both in body and spirit? Certainly, there can be no bigger folly than such an inference. Why then draw such a conclusion in the case of Jesus as? Is he not human? Has he anything divine and supernatural in him? Why should he be then sent up to heaven alive? Was not this earth sufficient for him?
“Have We not made earth sufficient or the living and the dead?” [Surah AlMursalat, Ch.77: V.26]
day of judgment shall he be a witness against them.” It shows that Jesus as is not to come into this world a second time. He shall be a witness only on the day of resurrection and not before that.
The second verse, which our friend quotes in support of his contention, is:
[“And they planned, and Allah also planned; and Allah is the Best of planners.” (Surah Al-e-Imran, Ch.3: V.55)]
The word makr , says he, conveys the notion of something unusual, and therefore, God unusually took Jesus as up to heaven in order to frustrate the subtle designs of the Jews.
The meaning put upon the word makr is quite unusual and peculiar only to our friend. As a matter of fact, the word simply means a design. It may be used in a good or in a bad sense. In itself, the word does not always imply one or the other. There is a well-known prayer of the Holy Prophet sa related by Tirmidhi , Abu Dawud , Ibn Majah and Mishkat , which runs as follows:
We may, by the way, add here that Mr Wadud is either totally ignorant of our literature and his knowledge is wholly based upon mere hearsay or he intentionally twists our reasoning; because wherever he gives our line of argument, he tries to put it in a ridiculous form. For instance, he writes that the Ahmadis believe that Jesus as himself appeared like a dead person and that we thus attribute a greater power to Jesus as than the power of God. While, as a matter of fact, the reasoning attributed to us is perfectly unknown to us and we strongly challenge the writer to produce any kind of proof to show that we argue like that. A perusal of our book, Jesus as in India or any other book on the subject will at once show that the point attributed to us is a mere fabrication of the writer’s own brain.
Mr Wadud’s authorities
In support of his argument, he further gives a quotation from a commentary of the Holy Quran in which is given the opinion of some four different persons, which according to the writer are four authentic traditions, the first two from two great companions ra of the Holy Prophet sa and the other two from two tabi‘un [those people who met with companions ra]. We deal below with each of them one by one:
1. The first is a saying attributed to Ibn Abbas ra. The words quoted are reported by [Yahya ibn Abi Hayyah Abu Janab] alKalbi, (see the original [Tafsir] Ma‘alim al-Tanzil ), who is severely condemned by all the most learned Muhammadan critics and authorities.
For instance, it is written in Majma Bihar al-Anwar (Vol. 3, p. 509), that the weakest way of reporting the commentary of Ibn Abbas ra is the way of al-Kalbi reporting from Abu Saleh from Ibn Abbas ra
Imam Ahmad, peace be on him, says:
[letter
for emphasis in Arabic] is used here to denote that every Jew and
“O my Lord! Help me and do not help against me […] and design for me and not against me.” [ Sunan Abi Dawud , Kitab tafri‘ ’abwabi l-witr, Bab ma yaqulu r-rajul iza sallam]
Continued on next page >>
نم : يبلكلا ریسفت
I.e., “The Commentary of al-Kalbi from beginning to end is a lie.” [ Al-Jami‘ Al-‘Ulum , p. 441] Laith ibn Abi Salim says, “There were two liars in Kufa; one of them was al-Kalbi and the other Suddi.
[Ibn Hajar al-Asqalani, Tahdhib alTahdhib , Vol. 1, p. 572] Yahya ibn Ma‘in says, “He (al-Kalbi) is worth nothing.”
[Ibn Habban, Al-Majruhin, Vol. 2, p. 463] Muawiya bin Salih says, “Al-Kalbi is not reliable.” [Ibn Hajar al-Asqalani, Tahdhib al-Tahdhib , Vol. 3, p. 569] Al-Bukhari says, “Ibn al-Mahdi and other authorities have rejected him.” [Al-Hafidh al-Mizzi, Tahdhib al-Kamal fi Asma al-Rijal , Vol. 25, p. 248] Abu Jaza says, “I bear witness to the fact that al-Kalbi is an infidel.” [Ibn Hajar al-Asqalani, Tahdhib al-Tahdhib , Vol. 3, p. 569] Yazid says that he saw alKalbi beating his breast and saying that he was a Sabi. [ Ibid. ] Al-Kalbi himself is reported to have said that whatever he has reported from Ibn Abbas ra on the authority of Abi Salih is a lie and that it should not be reported. [ Ibid. ] Nasa’i says, “He (al-Kalbi) is not truthful.” [ Ibid. ] al-Jawz Jani says, “Al-Kalbi is a wretched liar.” [ Ibid. ] Al-Kalbi reports the Commentary of Ibn Abbas ra through Abi Salih who did not at all hear it from Ibn Abbas ra. [Ibn Abi Hatim, Al-Jarh Wa Ta‘dil , Vol. 7, p. 270] Again, a critic [AlSaji] says, “The authorities of tradition agree in despising al-Kalbi and in not taking anything from him in matters of principle and detail.” [Ibn Hajar alAsqalani, Tahdhib al-Tahdhib , Vol. 3, p. 569]
Let us, however, in spite of all this, admit for the sake of argument that alKalbi is not a liar and that therefore the tradition is a true one; but we have a reason to doubt the truth of such a statement on the part of Ibn Abbas ra himself; because it is known that he consulted the Jews and the Christians in his interpretations of the Holy Quran and sometimes adopted the construction put upon it by them. ( Ibn Jarir , Vol. 7, Egypt, p. 176)
Moreover, the so-called sayings of Ibn Abbas ra differ so much in themselves on this point that one is led to consider all of them as incredible. Accordingly, Imam al-Suyuti says in the Al-Itqan : “All these long stories attributed to Ibn Abbas ra are of no good; their reporters are unknown.” Apart from the saying quoted by Mr Wadud, we give here two more sayings of Ibn Abbas ra which are utterly at variance with the one quoted by Mr Wadud.
Nasa’i quotes the following saying of Ibn Abbas ra:
“When Allah willed to take up Jesus as to heavens, he came to his disciples and in the house there were twelve persons. Jesus as came to them from a fountain and drops of water were falling from his head. He said, ‘There is one among you who will deny me, after he has believed in me.’ He repeated these words twelve times. Then he said, ‘Which of you is he upon whom my likeness will be cast, and he will be killed in my place and he will have the same rank with me.’ Thereupon, one of the youngest of them stood up, but he asked him to sit down; then he repeated
the same words and again the same young man stood up and he again asked him to sit down. For the third time, he repeated the same words and then again the same man stood up. Then Jesus as said to him, ‘You are him.’ Then the likeness of Jesus as was cast upon him and Jesus as was lifted up to heaven through an opening in the house.” [Ibn Kathir, Al-Bidayah wa n-Nihayah , Maktabah al-Falah, 1963, Vol. 2, p. 110]
Another saying of Ibn Abbas ra is thus reported by Abi Masud:
“When the king of the Israelites resolved to kill Jesus as, Gabriel as bade the latter to enter a house in which there was an opening. Then Gabriel as lifted him up to heaven through that opening. Then the king said to a ruffian to enter the house and kill Jesus as. The man went in and the likeness of Jesus as was cast on him. He came out with the news that Jesus as was not inside; and they killed him and hung him on the cross.” [ Tafsir Ruh al-Ma‘ani , Dar Ihya al-Turath al-Arabi, Beirut, Vol. 3, p. 177]
2. The second is a saying attributed to Wahb.
We wonder how Mr Wadud calls Wahb ibn Munabbih a great companion of the Holy Prophet ra. He seems to be absolutely ignorant, even of the names of the great companions ra of the Holy Prophet [sa]. He cannot distinguish between a companion and a tabi‘i , i.e., one who has not even seen the Holy Prophet [sa]. Wahb ibn Munabbih, Mr Wadud should know was born during the Caliphate of Hazrat Umar [ra], and died about 114 AH. He is not at all a companion of the Holy Prophet [sa] Concerning him, Umar ibn Ali says, “His reports are weak and not authentic.”
3. The third person mentioned is Al-Suddi (spelt wrongly as Saddi by Mr Wadud). He also is a liar. He reports from al-Kalbi, but the author of Fath al-Bayan says: “If Al-Suddi joins with al-Kalbi, the whole is a series of lies.” [Fath al-Bayan fi Maqasid al-Quran, Dar al-Kotob al‘Imiyyah, 1999, Vol. 1, p. 12] Abdus Salam ibn Abu Hazim reports from Jarir ibn Abdul Hamid that, “Al-Suddi is a great liar.” Al-Husayn Ibn Numair says, “Al-Suddi is worth nothing.” Yaqub ibn Sufyan says that, “He is not reliable and true.” Salih ibn Muhammad says that, “He is not reliable and was wont to fabricate.” Al-Bukhari says, “He is not worth mentioning.” Abu Ja‘far al-Tabari says, “His reports are not reliable and authentic.”
4. Next comes Abu Qatada, about whose commentary, the author of the well-known book the Fath al-Bayan says, “It contains one thousand spurious traditions fabricated by the man himself.”
He is a tabi‘i who died in 117AH. He used to relate traditions from persons whom he had never met himself, and that is why Ismail Qazi says in the Ahkam alQuran : “I have heard Ali ibn al-Madini declare the reports of Qatada from Said ibn al-Musayyib as extremely weak.”
(Transcribed and edited by Al Hakam from the original in The Review of Religions [English], January, February and March 1923)
The “Ekushe Rally” was completed successfully on 17 February 2023, thanks to the initiative of the Tahir Cycling Club of Majlis Khuddam-ul-Ahmadiyya Bangladesh.
On the night of 16 February, cyclists from different majalis of the Dhaka metropolis began to gather at Bakshibazar. A total of 58 cyclists, including atfal, khuddam and ansar from six majalis participated in the event.
This event was also attended by Naib Amir Jamaat-e-Ahmadiyya Bangladesh, Shahan Shah Azad Jumman Sahib, Tahir Cycling Club convener and Naib Sadr, Muhammad Fahim Miyaji Sahib, and Majlis Ansarullah
representative, Saidur Rahman Sahib.
The event drew to a close with a brief exchange of ideas and a silent prayer. In the end, refreshments were served to the participants.
Majlis Khuddam-ul-Ahmadiyya Newmarket, Canada, in collaboration with the Canadian Blood Services, hosted its blood drive on 17 February 2023, at the Newmarket Community Centre.
The MP, Tony Van Bynen, councillors, a representative from YRP, and national, regional and local amila members of Majlis Khuddam-ul-Ahmadiyya Canada, joined us.
We had a successful turnout and collected 16 blood units on the day.
Mubarak Mosque, Islamabad, UK, 3 February 2023
After reciting the tashahhud, ta‘awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
Mentioning the blessings of the Holy Quran, the Promised Messiahas states at one place, “The door to its blessings will always remain open and it will remain illumined and manifest just as it was at the time of the Holy Prophetsa.” (Malfuzat [1984], Vol. 3, p. 57)
ن
‘Verily, We Ourselves have sent down this Exhortation, and most surely We will be its Guardian.’ (15:10)” (Malfuzat [1984], Vol. 8, pp. 116-117)
In this day and age, Allah the Almighty has sent the true servant of the Holy Prophetsa for the propagation of the Holy Quran and in order to safeguard it. Allah the Almighty taught the Promised Messiahas those verities which were hidden from people and through him established a fountain of the Quran’s blessings. The Promised Messiahas came in order to establish the sovereignty of the Holy Quran in the world; however, it is most unfortunate that the so-called scholars made it their
sole objective to oppose him from the very outset [of his claim]. They simply do not wish to listen to any argument or rational point and seek to misguide the masses. They are not only bereft of knowledge and wisdom, but they also place hurdles for the one who has been sent by God Almighty to teach people these truths and they consider this to be a service to the Holy Quran on their part. In Pakistan, every so often, these scholars become riled up and in order to attain cheap publicity, politicians and government officials also join in with them and perpetrate cruelties against Ahmadis through various pretexts. Recently, these people have been trying to level false accusations against Ahmadis of
interpolating and disrespecting the Holy Quran. May Allah the Almighty protect us from their evil ploys and swiftly provide the means of release for those Ahmadis whom they have imprisoned under these false and unjust charges.
Nevertheless, as I mentioned, in this era, it is only through the light of the teachings of the Promised Messiahas that one is able to acquire the knowledge and wisdom of the Holy Quran and it is the Ahmadiyya Muslim Community alone that is carrying out this task across the world. Today, I will mention the insights and verities that the Promised Messiahas has given us in his sayings and writings in relation to the grandeur, importance, rank
and status of the Holy Qur’an. With regards to the Holy Quran being a complete and perfect teaching, the Promised Messiahas stated on one occasion:
“It is my belief that the Holy Quran is perfect in its teaching and that there is no verity that has been left out of it, as Allah, the Glorious, has said:
That is, ‘We have sent down to thee the Book which is an exposition of everything.’ (16:90) And has also stated:
That is, ‘We have not left out anything from the Book.’ (6:39)
But along with this, I also believe that it is not within the grasp of every maulavi and scholar to be able to interpret and derive insight on religious matters from the Holy Quran and to expound upon its meanings in accordance with the Divine will.”
Not everyone has been given the ability to be able to expound upon its meanings and to offer their commentary on it, nor to delve deep to find and procure its pearls of knowledge and understanding.
In fact, the Promised Messiahas states:
“This is the task, particularly for those who have been helped with Divine revelation by way of Prophethood or have attained a lofty rank amongst the saints. For those who are unable to derive the subtle and intricate meanings of the Holy Quran owing to the fact that they are not recipients of Divine revelation, it behoves them, that without attempting to extract the verities of the Quran and interpret them themselves, they should wholeheartedly accept all those practices that have been handed down by generations and are wellestablished [among the Ummah].”
There are many commentators of the Holy Quran, to whom Allah the Almighty has not given any skill, any knowledge, or any understanding. Instead of presenting wrong interpretations, they should give precedence to and act upon those early commentators of the past, who were filled with piety and treaded the path of righteousness, and who were the Imams and have written various commentaries. And they should try and act upon the basic teachings of the Holy Quran.
The Promised Messiahas further states:
“Those who are illumined with the divine revelation are included among the purified. Regarding them, it is the way of Allah that, from time to time, He discloses to them the hidden intricacies of the Holy Quran.”
Meaning Allah the Almighty reveals the deep knowledge of the Holy Quran to His chosen servants.
The Promised Messiahas further states:
“And He makes it clear to them that the Holy Prophetsa has not put forth any extra teaching of his own.”
Some people claim that in some ahadith, such and such a statement is found, however, when Allah the Almighty bestows knowledge and understanding of the Holy Quran, it is understood that the Holy Prophetsa has not stated anything outside of the confines of the Holy Quran.”
The Promised Messiahas states:
“Rather, the authentic Ahadith only set forth the details of the principles and directives contained in the Holy Quran. By
being vouchsafed this insight, the miracle of the Holy Quran is manifested to them.”
There are certain points mentioned in the Ahadith through which details and commentary of some verses [of the Quran] are found, and the understanding of the Holy Quran further opens upon such people. The Promised Messiahas states:
“And the truth of those verses becomes clear to them, in which Allah, the Glorious, says that nothing has been left out of the Holy Quran.” (Al-Haqq Mubahatha Ludhiana, Ruhani Khazain, Vol. 4, pp. 8081)
In this age, to bestow knowledge and understanding of the Holy Quran, Allah the Almighty has sent the Promised Messiahas. Furthermore, while explaining the point that the primary means of achieving guidance is the Holy Quran, the Promised Messiahas explains:
“It is my belief that there are three components, which God has bestowed on you for your guidance. First and foremost is the Quran, which elaborates on the Oneness, Glory and Greatness of God and resolves disputes between the Jews and Christians. For example, it settles the difference and misconception of whether or not Jesus, son of Mary, died an accursed death on the cross, and whether he was ever spiritually exalted thereafter, as all other Prophets were. (The Jews claim that Allah the Almighty did grant Jesusas with His nearness). Further, the Quran forbids the worship of anything besides God (firstly, the Quran rejects this allegation against Jesusas and declares it to be completely false and secondly it has forbidden to worship anyone or anything besides Allah) – whether man, beast, moon, sun, star, material provisions or one’s own ego. (In other words, the Holy Quran has forbidden one from all forms of idolatry and has greatly emphasised this point). So, beware and do not take a single step contrary to the teaching of God and the guidance of the Quran. I tell you truly that anyone who disregards even a small injunction of the seven hundred commandments of the Quran, shuts the door of salvation upon himself. The ways of true and perfect salvation have been opened by the Quran and all else is its reflection. Therefore, study the Quran with deep contemplation and hold it very dear. Love it more than anything else. God has said to me (Allah the Almighty revealed to the Promised Messiahas:
Meaning, all good is contained in the Quran. This is the truth. Pity those who favour anything besides it. The fountainhead of all your prosperity and salvation lies in the Quran. There is no religious need of yours that is not fulfilled by it. On the Day of Judgement, the Quran will confirm or deny your faith. There is no other book beneath heaven besides the Quran, which can directly guide you.”
It is only the Quran that grants a person direct guidance without the aid of anything else. Thus, it is imperative to follow the teachings of the Holy Quran in order to attain guidance. A person who presents such teachings and beliefs and also exhorts his followers to do the same, can he be guilty of then altering the Holy Quran in any way? Such people [who level these
accusations] should act with wisdom.
[The Promised Messiahas continues:]
“God has been most beneficent towards you in that He has bestowed upon you a book like the Quran. I tell you truly that if the book that has been recited to you had been recited to the Christians, they would not have perished. If this favour and guidance which has been bestowed upon you had been granted to the Jews in place of the Torah, some of their sects would not have denied the Day of Judgement. Therefore, appreciate this favour that has been bestowed upon you. It is a most precious favour; it is a great wealth. If the Quran had not been revealed, the whole world would have been nothing more than a filthy, half-formed lump of flesh. (like a clot of blood). The Quran is a book, in contrast with which, all other guidance amounts to nothing. The Gospel was revealed by the Holy Spirit – who appeared in the form of a pigeon – a creature so weak and frail that it is preyed on by cats. (It is claimed that the angel Gabriel appeared to Jesusas in the form of a pigeon and this is an extremely weak bird). Thus, the Christians, day by day, sank into a pit of weakness until no trace of spirituality could be found in them.”
Now the statistics show that the majority of Christians are rejecting Christianity and abandoning it, due to the fact that they attain no spirituality therein. Unfortunately, despite having the Holy Quran, the Muslims are not acting upon it and therefore are not benefiting from its spiritual effect. Furthermore, they are rejecting the one whom Allah the Almighty sent to spread knowledge and wisdom of the Holy Quran.
The Promised Messiahas continues:
“The entire foundation of their faith rests on a pigeon. In contrast, the Holy Spirit of the Quran appeared in such a magnificent form that it filled the entire earth and heaven with its being. How can the pigeon compare with this grand manifestation mentioned in the Holy Quran? The Quran can purify a person within a week as long as it is followed in letter and spirit. The Quran can make you like the Prophets, so long as you do not flee from it yourself.”
In other words, if one were to truly act upon the teachings of the Holy Quran and adhere to all its commandments, then one could be imbued with the hue of Prophets. This is the highest rank one can attain through the blessings of the Holy Quran.
The Promised Messiahas states:
“Which other scripture, besides the Quran, gives hope to its readers from the very outset and teaches the prayer:
That is, Guide us on the path of those blessings, which the people of the past were guided on: the Prophets, the Messengers, the Truthful [Siddeeqeen], the Martyrs [Shuhadaa] and the Righteous [Saaliheen]. So take courage and do not reject the invitation of the Qur’an, for it desires to bestow upon you such blessings as were given to those before.” (Noah’s Ark, pp. 4244)
Similarly, the Promised Messiahas mentions that the second means of guidance after the Holy Quran is the sunnah [practice] of the Holy Prophetsa, and
the third means are the ahadith, for they came after a period of many years, rather, after over a hundred years, providing these ahadith are not in contradiction to the Quran and sunnah.
Whilst advising to honour the Holy Quran, the Promised Messiahas mentioned that those who honour the Quran will be honoured in heaven. Explaining this, the Promised Messiahas states:
“An essential teaching for you is that you should not abandon the Holy Quran like a thing forsaken, for therein lies your life. Those who honour the Quran will be honoured in heaven. (Do not become completely averse to the Holy Quran; do not abandon it so as to not act upon it at all. Recite it regularly and act upon its guidance because those who honour the Quran will be honoured in heaven). Those who give precedence to the Quran over every Hadith and every other saying will be given precedence in heaven. Today, there is no book on the face of the earth for mankind except for the Quran. The sons of Adam have no Messenger and Intercessor but Muhammad, the Chosen One, peace and blessings of Allah be upon him. Endeavour, therefore, to cultivate true love for this Prophet of glory and majesty, and do not give precedence to anyone over him, so that in heaven you may be counted as those who have attained salvation. Remember, salvation is not something that will be manifested after death. On the contrary, true salvation exhibits its light in this very world.”
Some people are so firm in their faith that the light of salvation manifests to them in this very life and, in turn, they are ready to face all forms of cruelty. A very recent example of this is found in the martyrdom of our brothers in Burkina Faso. The Promised Messiahas continues, “Who is the one who attains salvation? Such a person is he who believes that God is true and that Muhammad, peace and blessings of Allah be upon him, is the Intercessor between God and all His creation, and that under the heaven there is no Messenger equal in rank to him, nor is there any book equal in status to the Quran. God did not desire that anyone should remain alive eternally, but this Chosen Prophet lives forever.” (Noah’s Ark, pp. 22-23)
Another allegation is refuted here that, God forbid, we dishonour the Holy Prophetsa. Furthermore, with respect to the Quran being the Khatam al-Kutub (The Seal of the Books), the Promised Messiahas states:
“The Holy Prophetsa is the Seal of Prophets and the Holy Quran is the Seal of the Books. Thus, there can be no other creed or prayer. One cannot attain salvation if he abandons that which the Holy Prophetsa has said or demonstrated, and that which is contained in the Holy Quran. Whoever abandons these is bound for hell. This is our faith and belief. However, it should be borne in mind that the door to revelation and [Divine] discourse is open to this Ummah. (Allah the Almighty speaks and this door of discourse is open, not closed). And this door is a constant testament to the veracity of the Holy Quran and truthfulness of the Holy Prophetsa. Therefore, God Almighty has taught the following prayer in Surah al-Fatihah:
The Promised Messiahas further states:
“The prayer taught [to be guided] to the path of those who were bestowed [God’s] favour alludes to seeking the miracles of the prophets – peace be on them. It is evident that the miracle granted to the prophets, peace be on them, is Divine insight. This favour was bestowed upon them through revelation and Divine discourse, therefore, you too should seek this. Thus, reflect on this reward; although the Holy Quran teaches us this prayer, does this prayer bear no fruit? Is there no one in this Ummah who can attain this favour?”
You offer this prayer, and in fact, Allah the Almighty has commanded us to offer this prayer. As a result, those who strive to achieve this rank can attain it. The Promised Messiahas states:
“How strange is the condition of Muslims, that despite Allah the Almighty having taught them this prayer, they still say that not even a single person can attain this status, let alone many.” Apparently, there is no one in the Ummah who can attain this rank. The Promised Messiahas further states:
“According to them, this door [to Divine discourse] is now closed for eternity. Does such a belief dishonour Islam and the Holy Prophetsa or establish its superiority?”
They [i.e. non-Ahmadi Muslims] lay the blame on us, so they should answer as to why they close a door that is contrary to a prayer taught by Allah the Almighty Himself. Who is truly guilty of blaspheming God? Them or us? The Promised Messiahas continues:
“I say truthfully that whoever holds this belief disgraces Islam and has failed to understand the essence of the Shariah. One of the aims of Islam was not only to enable humankind to verbally proclaim the Unity of God, but to truly believe it; one should not only imagine heaven and hell but truly believe in them and experience a heavenly delight in this very life. (One should demonstrate such virtues so as to turn this life into paradise) and attain salvation from the sins which man with savage traits is immersed in.” The Promised Messiahas further states:
“This was, and still remains the grand and extraordinary purpose of Islam, a pure purpose the likes of which no other nation can bring forth from their religion; no one can bring forth its equal. Everyone can make claims, but is there anyone who can demonstrate it?” (Lecture Ludhiana, Ruhani Khazain, Vol. 20, pp. 285-286)
Today, the followers of the Promised Messiahas must attain this rank. The world must be informed of this. We must demonstrate to those who label us as disbelievers that Ahmadis do not merely bring forth old tales, but have a firm conviction that even today, Allah the Almighty bestows His grace upon those who believe in the Living Book and Living Prophet. We believe with conviction that Allah the Almighty speaks even today.
The Promised Messiahas then states:
“Allah the Almighty has bestowed us a prophet who is the Seal of the Believers, the Seal of Men of Understanding, and the Seal of the Prophets. In the same manner, God revealed a book unto him that is an amalgamation of all books and the Seal of Books. The Holy Prophetsa – who is the Seal of Prophets – brought prophethood to its completion. However, bringing prophethood to its completion does not mean that he brought to it an end like one who strangles someone to death, for there is no glory in bringing something to an end in this manner. On the contrary, what is truly meant by the Holy Prophetsa being the final prophet is that he has perfected prophethood at its pinnacle. In other words, the many wonders granted to prophets from Adam all the way to Jesus, son of Mary, have culminated in the person of the Holy Prophetsa. Thus, the Holy Prophetsa naturally stands as the Seal of the Prophets. In the same manner, all teachings, guidance and knowledge that has been transmitted in various books, has culminated in the Holy Quran – The Seal of the Books.” (Malfuzat [1984], Vol. 1, pp. 341-342)
The Promised Messiahas further states:
“The title ‘The Seal of the Prophets’ with which the Holy Prophetsa has been addressed inherently demands that the book revealed to him is also the ‘The Seal of the Books’ which contains all perfection.
And indeed, it does contain all perfection. It is a basic principle of Divine revelation that the grandeur and power of the revelation is relative to the power to purify and inner perfection of the recipient. The Holy Prophet’ssa spiritual influence and inner perfection were the most lofty and unsurpassable by any other – neither in the past, nor in the future.”
He attained the highest degree of perfection, the likes of which there never was, nor will be. Even then, people allege that, God forbid, we consider the Promised Messiahas to be above the Holy Prophetsa and commit blasphemy against him. After hearing these words, any sensible and just person can never say that an Ahmadi is blasphemous towards the Holy Prophetsa The Promised Messiahas then states:
“It is for this reason that the Holy Quran is also higher in rank and status than all previous books and scriptures. No other scripture has ever attained this rank because the Holy Prophet’ssa capacity and spiritual influence was so profound and because he attained a level of perfection that raised him to the pinnacle. At such a stage, the Holy Quran revealed to him is also perfect. Just as the wonders of prophethood culminated in the Holy Prophetsa and reached perfection, so too did the miracles of revelation reach perfection in the Holy Quran. He is the Seal of the Prophets, and his scripture is the Seal of the Books.”
The Promised Messiahas states:
“However lofty and wondrous the miracles of revelation can be, in all aspects, the book of the Holy Prophetsa is the apex.
All the lofty standards and noble aspects that establish its miraculous character and authority, are all found in the Holy Quran. The perfection of the Holy Quran is seen and its miraculous character is proved from every aspect, that is to say, from the aspect of excellence of composition and eloquence, of the sequence of its subjects, of its teaching and its perfection and of the fruits of its teaching. That is why the Holy Quran has not demanded its match from any particular aspect, but has issued a general challenge demanding a match from any aspect (it has issued a challenge from any aspect as the Quran comprises all different aspects). Whether it be from the
perspective of excellence of composition, its meanings and purports, its teachings, its prophecies or matters of the unseen mentioned in the Quran. From whichever point of view it is looked at, it is a miracle.” (Malfuzat [1984], Vol. 3, pp. 36-37)
Then, whilst in a gathering, the Promised Messiahas said:
“It should never be forgotten that the Holy Quran, which is The Seal of Books, is not merely a compilation of stories. Those who, due to their misconceptions and oversight, have deemed the Holy Quran to be a mere collection of stories have not utilised their ability to discern the truth. In fact, this book has taken stories of the past and even turned those into philosophies.”
The accounts that are mentioned have been presented as philosophies; there are lessons and depth to them. The Promised Messiahas further states, “It is a great favour upon all other books and prophets that it has turned these stories into philosophies, otherwise today, such accounts would be mocked. Another blessing of Allah the Almighty is that in this intellectual era where knowledge about the realities of all that is in this world and the properties of things continue to increase, He established an order for heavenly knowledge and the uncovering of its verities.”
There are many experts in various fields; there are different aspects of science and other fields as well in which the world continues to advance. Further research continues to be done and so, He created an order and this order can only be understood through obtaining knowledge from the Holy Quran. Then, with regards to the fact that there is an accord between science and religion, The Promised Messiahas states:
“All of these teachings were considered insignificant in the time of Faij-e-A‘waj [period of spiritual darkness], and they were being mocked in the scientific era.”
However, the Promised Messiahas states, “that the Holy Quran was then presented as a philosophy in a highly intellectual form.” (Malfuzat [1984], Vol. 3, p. 153)
These misconceptions had spread during the time of darkness and ignorance, when only a few prominent scholars existed within Islam. People used to mock, scientists would ridicule and wonder what this was [i.e. the Holy Quran]. However, with the advent of the Promised Messiahas and through his commentary and explanations and by demonstrating its depths of knowledge [it was presented in its pristine form]. Muslims should be grateful to Allah the Almighty that in this era, according to His promise, He sent His chosen one in order to present the true teachings of the Holy Quran, who eliminated all the ignorant allegations that were levelled against Islam.
Then, with regards to the degree of importance he gave to belief in the Holy Quran and to following it and deeming it to be vital to one’s faith, the Promised Messiahas states:
“I regard even the slightest deviance from adhering to the Holy Quran and the Holy Prophetsa as disbelief. It is my view that whoever abandons this even in the slightest is doomed to hell.” He continues, “Not only have I mentioned this belief in speeches, but I have stated this clearly in about sixty of my publications; this worries me and remains on my mind day and
night.” (Lecture Ludhiana, Ruhani Khazain, Vol. 20, p. 259)
The Promised Messiahas further states, “Our opponents are quick to issue edicts of disbelief against us. If they have heard something from us, then justice would demand that, while maintaining the fear of Allah the Almighty, they ask us whether or not we had said such a thing. If we have, then they can say that it is not in accordance with Islam and that we should explain. But that is not the case.” He continues, “They do not care in the slightest. They are simply bent upon issuing edicts of disbelief.”
(Lecture Ludhiana, Ruhani Khazain, Vol. 20, p. 259)
Whatever we have said is in light of the teachings of Islam and the Holy Quran; this is our belief with which our actions align.
With regards to the concordance between the Holy Quran and the natural law, the Promised Messiahas states:
“Pure and complete are the teachings of the Holy Quran, which nourishes every branch of the human tree. The Holy Quran does not lay emphasis solely on a single aspect; rather, sometimes it calls for forgiveness and pardon provided that that forgiveness is most prudent. Other times, it teaches that, in light of the appropriate time and place, a perpetrator should be punished. (It teaches to forgive in some circumstances and to punish in others). Thus, the Holy Quran is a reflection of the natural law instated by God Almighty which we see around us. It is reasonable to think that God’s words and actions should be aligned; meaning the manner in which God’s deeds manifest in the world necessitates that the teachings in God Almighty’s true Book should be in accordance.” In the natural law, we see that there are instances in which Allah the Almighty forgives; there are times when He punishes and others where He overlooks, and the same principle should be reflected in the religious teaching and in the religious scripture, and indeed it is found in the Holy Quran. The Promised Messiahas continues, “It is not that the actions show one thing, and the words display another. We find that God Almighty does not always exhibit leniency and clemency, rather He punishes wrongdoers by causing them to endure various calamities. Such calamities have also been mentioned in previous scriptures. Our God is not only Compassionate, He is Wise, and His wrath is also mighty. The true book is that which accords with His natural law and the true divine word is that which does not contradict His actions. We have not observed God to always be compassionate and lenient to His creation and for them to never endure calamities. Through me, even now, God Almighty has forewarned of a great and catastrophic earthquake for the impure, which will ruin them.” (Chashma-e-Masihi, Ruhani Khazain, Vol. 20, pp. 346-347)
This was at the time when the Promised Messiahas had foretold about an earthquake.
Then, the Promised Messiahas states:
“It is only the Holy Quran in this world that has presented God and His attributes in concordance with the natural law which is recognised through the work of God and is imprinted upon human nature and the human conscience. The god of Christians is limited to the pages of the Gospels, and they are unaware of the
God that the Gospels have been unable to reach. However, the God presented by the Holy Quran is not lost upon any of those who possess understanding. Therefore, the true God is the God presented by the Holy Quran.” No matter where one may live, what religion they may follow, even atheists see the creation of the world and are certain to some degree that God exists. Many hold to this belief in accordance with their ancestral religions. In any case, the Promised Messiahas continues, “The God of the Holy Quran is He Who manifests Himself, unlike that of the Christians. This is attested to by human nature and the natural law.” (Chashma-e-Masihi, Ruhani Khazain, Vol. 20, pp. 350 [footnote])
The Promised Messiahas states:
“That religion alone is true which demonstrates that God hears and speaks in this age also. In a true religion, God attests His existence through divine discourse. Searching for God is a difficult matter. It is not an affair of worldly philosophers and wise men. Observation of the heavens and earth only leads to the conclusion that although orderliness indicates that the universe should have a Creator, yet it is not proof that such a Creator in fact exists. There is a great deal of difference between what ought to be and what is. The Holy Quran is the only book that sets forth His existence as a fact and not only urges the seeking of God but makes Him manifest. There is no other book that makes the Hidden Being manifest.” (Chashma-eMasihi, Ruhani Khazain, Vol. 20, p. 352)
Proof of the existence of God Almighty can be found in the Holy Quran. Whilst mentioning the superiority of the Qur’an over the Gospels and other religious scriptures, the Promised Messiahas says:
“The Holy Quran is a perfect and living miracle. The miracle of the word and discourse is such a miracle that does not become redundant in any era, nor can anyone destroy its efficacy. If today, one wishes to see the miracles performed by Prophet Mosesas, how can they see them? Do the Jews still have the staff of Moses and does it still have the power to turn into a snake etc.? Thus, the miracles that were demonstrated by all the prophets ceased when they passed away. However, the miracles of our Holy Prophetsa are such that they are living and subsist in every era. The fact that these miracles are living and do not cease, clearly demonstrates that only the Holy Prophet’ssa teachings are alive, and so too is his prophethood. Everlasting life was not given to anybody other than the Holy Prophetsa. The reason his teachings are alive is that its fruits and blessings are manifested even today, just as they were 1300 years ago. There is no other teaching present today whereby its followers can attribute the blessings and fruits they receive to their religion and can claim that they have become a sign of Allah. However, through the grace and benevolence of Allah the Almighty, even today we find examples of the blessings and bounties of the teachings of the Holy Quran, as well as all those favours one receives when they truly follow in the footsteps of the Holy Prophetsa
“Thus, God Almighty has established this community so they become living proof of the truthfulness of Islam and to prove that by completely following the Holy
Prophetsa and those signs and bounties are still manifest today as they were exhibited 1300 years ago and until now thousands of signs have been manifested.”
And the Promised Messiahas has mentioned these signs in some of his books. Furthermore, the passing of each day bears testimony to how the prophecies mentioned by the Promised Messiahas are being fulfilled through the Ahmadiyya Jamaat.
Nonetheless, the Promised Messiahas further states:
“I invite the leader of every nation and religion to challenge me by demonstrating signs of their truthfulness. However, there is not even a single person who can practically demonstrate the truthfulness of their faith. We believe the Word of God to be a perfect miracle and with firm conviction, we claim that no other book is equal to it. I say based on experience that if someone were to pick out any matter from the Quran, each one of them will be a sign and a miracle in itself. Take its teachings, for example, it is an extraordinary miracle and indeed this is the case. The teachings [of the Quran] conform to a profoundly wise system and are based upon man’s nature in such a way that no other teaching can be accepted in place of it. The Holy Quran perfects and completes all previous teachings. At present, just by presenting one aspect of its teachings, I can prove that the teachings presented by the Holy Quran are the most superior and a miracle in themselves. Take the teachings of the Torah as an example; if we analyse its teachings based on the need of the present circumstances, we find that its emphasis was on retribution and recompense; an eye for an eye, a tooth for a tooth. On the contrary, the teachings of the Gospels were based entirely on forgiveness and patience, to the extent that it states that if one slaps another on the cheek, they ought to turn the other cheek as well; if one forces you to go one mile, go with them two miles, if someone wants your shirt, hand over your coat as well. Similarly, in every chapter of the Torah and the Gospels, one will find these teachings. If the Torah leans to one extreme, then the Gospels lean to the other extreme. However, on every occasion, the Holy Quran presents teachings that are balanced and appropriate according to the situation. Whichever command one ponders over, one will find that the teachings of the Quran are appropriate and in accordance with the circumstances. Even though we accept that the source of all the teachings is the same, we cannot deny that both the Torah and the Gospels have focused more on a particular aspect. However, only the teachings presented by the Quran are in line with the nature of man. To say that because the teachings found in the Torah skew to one extreme and therefore it is not from God, is incorrect. (It is wrong to say that the teachings of the Torah were not sent by God) Indeed, the Torah was also sent by God. The fact of the matter is that given the circumstances of the time, this [Quranic] teaching would have been ineffective and since the Torah and the Gospels were for a specific [people and] place.”
I.e. the balanced teaching that has been given now [in the Quran] would have been ineffective for those times. In those times, a teaching of retribution as mentioned in the
Torah [was needed].
“And since the Torah and Gospels were for a specific [people and] place, for this reason, they did not mention other aspects of their teachings in detail. However, since the Quran is for all mankind and for every nation, for this reason the teachings mentioned therein align with man’s true nature, and this is what is known as wisdom. Wisdom means:
I.e. to put something in its appropriate place. Thus, this wisdom has only been taught by the Holy Quran. As mentioned already, the teachings of the Torah are unnecessarily strict and foster the desire to exact revenge. On the contrary, the teachings of the Gospels emphasise unwarranted forgiveness. The Holy Quran abandons both of these extremes and presents a timeless teaching:
‘And the recompense of an injury is an injury the like thereof; but whoso forgives and his act brings about reformation, his reward is with Allah.’ [42:41]” (Malfuzat [1984], Vol. 3, pp. 37-40)
The Promised Messiahas established the supremacy of the Holy Quran over all other faiths with such courage and with such great signs at a time when the country [i.e. India] was under British rule and the Church wielded enormous influence. Yet, despite this, the Promised Messiahas issued an open challenge in relation to the excellences of the Holy Quran over all other faiths and did not fear even in the slightest. This is because he was the one who had been sent by Allah the Almighty in this era in complete subservience to the Holy Prophetsa and with the objective to spread his teachings. This is precisely what we are witnessing today in the literature and teachings of the Promised Messiahas and today the Ahmadiyya Community is continuing to further that mission. However, those who level allegations against the Ahmadiyya Community claim that Ahmadis interpolate and dishonour the Holy Quran. Whilst explaining the need and importance of the Holy Quran, the Promised Messiahas states:
“A strong argument in support of the need for the Holy Quran is that all the previous Books, beginning with the Torah and ending with the Gospel, are addressed to a particular people, namely, the Children of Israel and state in clear words that the directions contained in them are not for the general benefit, and are limited to the Children of Israel. But the Holy Quran aims at the reform of the whole world and is not addressed to any particular people but states plainly that it has been revealed for the benefit of the whole of mankind and that the reform of everyone is its purpose. Thus, there is a significant difference in the teachings of the Holy Quran and the Torah with respect to their addressees. For example, the Torah states that one should not kill and the Quran also states this. Thus, it seems that the Quran has repeated this instruction that had appeared in the Torah, however, this is not a repetition because the instruction of the Torah is
only for the Children of Israel and only prohibits them from killing. The Torah does not concern itself with others. On the other hand, the Holy Quran relates to the entire world and prohibits the whole of mankind from unlawfully killing anyone. Similarly, all the other injunctions found in the Holy Quran are for the reformation of the whole of mankind, whereas the Torah is only limited to the Children of Israel.” (Kitab-ul-Bariyyah, Ruhani Khazain, Vol. 13, p. 85)
The Promised Messiahas further states
“This claim of the Christian clergy is completely wrong that the Holy Quran did not present anything new in relation to Tawhid [oneness of God] and in its other commandments. A foolish one may be deceived into thinking that the Torah mentions Tawhid as well as the commandments related to worship and its prerequisites, therefore, what is it that has been mentioned in the Quran which is unique. However, one who has never pondered over the Word of God can only fall prey to this. It should be made clear that there is a significant aspect related to the existence of God that not even a trace of it is found in the Torah. The Torah does not mention the intricate details in relation to the various stages of Tauhid. The Holy Quran does not simply tell us to refrain from the worship of idols, humans, animals, objects, celestial bodies and Satan. In fact, Tauhid consists of three stages. The first one is for the general masses who seek salvation from the wrath of God Almighty. The second stage is for those particular people who seek to establish a stronger bond with God as compared to the rest of mankind. And the third stage is in relation to an even particularly special group of people who wish to attain the highest stages of attaining nearness to God. In the first stage, one is required not to worship anyone besides Allah and not to worship anything that is limited and a creation, whether it be on the earth or in the skies. The second stage of Tauhid is that one considers God Almighty to be the one Who truly has the influence in a person’s affairs and as well as in the affairs of others and not to depend so heavily on the provisions [for the fulfilment of one’s tasks] that they be deemed as equal to God Almighty. For example, if one says that ‘had such and such person not been here then, I would have incurred such and such loss’ or ‘if so and so person had not been here, I would have been completely ruined.’ (Reliance on others of this nature is also Shirk and goes against the concept of Tawhid). If such words are uttered with the intention that one truly thinks that those individuals are of great significance, then this is also Shirk. The third stage of Tawhid is that, in one’s love for God Almighty they should remove their personal desires and devote themselves completely in His greatness. Where is such a concept of Tawhid in the Torah? Similarly, there is no mention of heaven or hell in the Torah except for being alluded to here and there. Similarly, the complete mention of the perfect attributes of God Almighty are not to be found anywhere
Editor-in-chief:
in the Torah. If the Torah contained a chapter as found in the Holy Quran:
“Then, perhaps the Christians would have been saved from the plight of worshipping the creation. Similarly, the Torah has not mentioned the various stages of fulfilling the different rights whereas the Quran has mentioned these in the most perfect manner. For example, it states:
“That is, ‘Verily, Allah enjoins justice, and the doing of good to others; and giving like kindred.’ [16:91]
In other words, one should show compassion to mankind out of a natural yearning and not with the intention of
seeking any favours in return, just like a mother expresses compassion for her child. Furthermore, unlike the Holy Quran, the Torah has not been able to prove the existence of God, His Oneness and His perfect attributes through rational arguments. In fact, the Holy Quran has mentioned all of the various doctrines and also proved the need for Divine revelation and prophethood through rational arguments. It has explained every issue in a philosophical manner and thereby made it easy to comprehend for those who are in search of the truth. All of these arguments are presented in the Holy Quran in such a perfect manner that it is impossible for anyone else to do the same. For example, there is not a single argument that proves the existence of God Almighty that cannot be found in the Holy Quran. A strong argument in support of the need for the Holy Quran is that all the previous
Books, beginning with the Torah and ending with the Gospel, are addressed to a particular people, namely, the Children of Israel and state in clear words that the directions contained in them are not for the general benefit, and are limited to the Children of Israel. But the Holy Quran aims at the reform of the whole world and is not addressed to any particular people but states plainly that it has been revealed for the benefit of the whole of mankind and that the reform of everyone is its purpose.” (Kitab-ul-Bariyyah, Ruhani Khazain, Vol. 13, pp. 83-85)
There are many other references in relation to the excellences, lofty status and supremacy of the Holy Quran that shall be mentioned in the future insha-Allah
(Official Urdu transcript published in Al Fazl International, 24 February 2023, pp. 5-10. Translated by The Review of Religions.)
Fatir Tahir, Aqeel Ahmed Kang | Research coordinator: Awwab Saad Hayat | Associate editors: Jalees Ahmad, Ata-ul-Haye