Barahin-e-Ahmadiyya: Its place in Epistemology, Sociolinguistics and Psychology
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Hazrat Mirza Ghulam
Ahmad’s cure for atheism: The Quran – A matchless book
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Al Hakam: A glimpse into its history and relaunch during the blessed era of Khilafate-Khamisa
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THE WEEKLY
www.alhakam.org
AL HAKAM | Friday 24 March 2023 | Issue CCLXII
AAhmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7396
Ramadan: A month for illuminating the heart through Holy Quran
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On 19 March 2023, Members of Lajna Imaillah Norway were blessed with the opportunity to meet Hazrat Mirza Masroor Ahmad, Khalifatul Masih V, may Allah be his Helper, in a virtual mulaqat At the opening of the meeting, Hazrat Amirul Momineenaa conveyed his salaam
and invited Maryam Rizwan Sahiba to recite a portion from the Holy Quran and Ramla Harun Sahiba to read out the Urdu translation. Madiha Urooj Sahiba presented a hadith of the Holy Prophet sa Maliha Nasir Sahiba was invited to read out an excerpt from the writings of the Promised Messiahas in Urdu. After hearing
her read the excerpt, Hazrat Khalifatul Masih Vaa asked her if she was in Nasiratul-Ahmadiyya, to which she replied in the affirmative. Huzoor aa said, “ Masha-Allah ! You are more confident than the Lajna.”
Hazrat Khalifatul Masih Vaa then invited
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Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
Status of Hazrat Ubayy
Hazrat Anasra bin Malik narrated that the Holy Prophetsa said to Hazrat Ubayyra, “Allah has ordered me to recite the Quran to you.” Hazrat Ubayyra asked, “Did Allah mention me by name to you?” The Holy Prophetsa said, “Allah has mentioned your name to me.” Upon that, Hazrat Ubayyra started weeping. (Sahih al-Bukhari, Kitab at-tafsir)
“The most significant benefit for those who join this Jamaat is that I pray for them. Prayer [du‘a] is something that can rejuvenate even dry wood and revive the lifeless. Its effects are immense.” (Al Hakam, 28 February 1903; Malfuzat [1984], Vol. 5, p. 121)
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Sofia Khalil to recite a poem.
Hazrat Amirul Momineenaa asked Balqees Akhtar Sahiba, Sadr Lajna Imaillah Norway how many were seated in the hall, to which she replied that 160 members were present; 57 nasirat and 103 Lajna members. Hazrat Khalifatul Masih Vaa asked if this was the full tajnid (number) of Lajna, to which Sadr Sahiba replied that the total tajnid of Lajna members in Norway is 640.
Thereafter, the participants had the opportunity to ask Hazrat Amirul Momineenaa questions on an array of matters.
Farah Dania Fawzi asked Hazrat Khalifatul Masih Vaa where one goes after one dies.
In response, Huzoor aa said that when one passes away, the soul leaves the body. “The body remains behind and is buried here on earth”, Hazrat Khalifatul Masih Vaa added. “Allah rewards those who have spent their lives doing good deeds, with Heaven” while those who have spent their lives committing bad deeds are punished.
Sofia Raja Sahiba asked Huzoor aa if it is permissible to listen to the recitation of the Holy Quran by non-Ahmadi qaris (reciters).
Hazrat Amirul Momineenaa said, “The Holy Quran is the Word of Allah the Almighty; it does not matter who is reciting it; it is permissible to listen. Why not?” Hazrat Khalifatul Masih Vaa further added that it is beneficial to listen to the recitation of the Holy Quran to improve one’s pronunciation and recitation. “There are some exceptional qaris among non-Ahmadis; one can listen to their recitation”.
Alisha Zohra Ahmad asked why Christians believe Prophet Jesus as to be the son of God. She also asked how one could explain to them, without hurting their sentiments, that Jesus as was a prophet of Allah and not God.
Hazrat Khalifatul Masih Vaa said, “Prophet Jesus as did not claim to be the son of God. The Bible addresses every noble man as ‘son of God’”. Hazrat Amirul Momineenaa said that it was when Christianity swayed away from its true and original teachings that such beliefs crept in. Huzooraa added that this doctrine was first conceived by Paul. Prophet Jesus as never claimed, nor is it written in the Bible, that Jesus as is God’s literal son. Huzoor aa said that she should ask the murabbi in her area to help her find references in this regard.
Elisha Farrukh asked if she was permitted to celebrate her birthday at home with her parents and siblings in a simple manner. Hazrat Amirul Momineenaa smiled and said she was permitted to do so, “however,” Hazrat Khalifatul Masih Vaa said, “remember to pray for yourself on your birthday.”
Huzoor aa said that she should also offer two nawafil (voluntary prayers), pray for herself and give charity. Huzoor aa said that she could then celebrate her birthday at home and cut a cake if she so desired.
Abeerah Hayat asked, if Allah bestowed mankind with free will, why are humans punished if they do something wrong?
Hazrat Khalifatul Masih Vaa explained that Allah the Almighty has bestowed humans with free will and then established His laws. He stated that Allah has given humans the ability to choose between good and bad, and has informed them that they will be rewarded for doing good and
punished for committing bad deeds and cheating others. “Allah has also bestowed humans with intellect”, Huzoor aa added. He emphasised that if Allah has given humans intellect, it is their responsibility to make full use of it.
Hazrat Khalifatul Masih Vaa explained that Allah the Almighty has made the distinction between good and bad clear, and stated that God sent down His Messengers to call humanity towards the path of goodness.
Nida Basit Basrah Sahiba alluded to the verse “and [show] kindness to parents” (Ch.17: V.24) and asked Huzoor aa how a girl who is married and lives away from her parents can fulfil this commandment.
Huzoor aa said that the commandment does not imply that one can only be kind to their parents when they are physically present with them. One should always be kind to their parents whenever they have contact with them; when they live away from their parents, one can bring gifts for them whenever they visit them, meet them in a respectful and loving manner, and offer service to them. Hazrat Amirul Momineenaa also advised praying for parents and stated that, “except for shirk ,” one should try to obey their parents in all matters.
Romaan Nur Qadir Sahiba noted that while much is known about the Promised Messiah’s as father and brother, not much is known about his mother, Hazrat Chiragh Bibi Sahiba, apart from her name. She asked Hazrat Khalifatul Masih Vaa why this was so.
Huzoor aa replied that whatever information was found in history was recorded. He added that there are some narrations about Hazrat Chiragh Bibi Sahiba that can be found in history as
well. Huzoor aa further said that she could ask him in writing and he would send her those narrations. “Then you can also share them with the nasirat and Lajna members,” Hazrat Amirul Momineenaa added.
Manha Safdar Malik Sahiba acknowledged Huzoor’s aa deep understanding of agriculture and asked if he could share some information about organic food and its benefits for both health and the environment.
Hazrat Khalifatul Masih Vaa explained that while organic food is good, “the world’s population has grown so much that it is no longer possible to rely solely on organic food to feed everyone.” Therefore, synthetic or chemical fertilisers are used to grow enough food. However, Hazrat Amirul Momineenaa emphasised that these fertilisers must be used in a way that is not harmful. To counteract any potential longterm harm, Hazrat Khalifatul Masih Vaa suggested eating organic spinach, lettuce, salad, etc., as well as taking vitamin E.
Henrietta Nur Sahiba asked, as converts, how they could help their families understand or accept Islam Ahmadiyyat.
Hazrat Khalifatul Masih Vaa asked her how she accepted Ahmadiyyat, to which she replied that she read a lot on Alislam. org and a lot of Jamaat literature. Huzoor aa said, “You can apply the same method for the conversion of your relatives and family members [...]. Are they interested in religion? If they are just indifferent about religion, then how can you force them [and say,] ‘You must read about religion’? But if they are interested in religion on their own, and ask you some questions,
then you can show them the content and the [website] links of Alislam and the books – Jamaat’s literature and the books – which you read and that influenced you. So, you can use the same method as you used for yourself.”
Nabila Anwar Sahiba said, lately, the trend of having, what people call, “family friends” is increasing among some Ahmadi households, according to which people visit each other freely, attend mixed gatherings, sit together, and chat without any concern for purdah , often not even bothering to cover up with a dupatta When questioned about this behaviour, they argue that our children have grown up together and we are all like siblings or close family members. She requested guidance from Hazrat Khalifatul Masih Vaa on how to address this issue.
Hazrat Amirul Momineenaa replied that this practice is wrong and said, “Allah has commanded in the Holy Quran to observe purdah , and in the categories outlined, it is explicitly stated that these are the [ mahram ] individuals before whom you do not require to observe purdah , and these are the ones who are non-mahram , meaning you are required to observe purdah before them. It is imperative that we follow the teachings of the Holy Quran.”
For this reason, Huzoor aa said, these practices could, “over time, lead to detrimental consequences.” He added:
“These days, suspicions arise even among relatives, leading to unfounded accusations being made against each other that ‘he said this and she did that’. So, false allegations are made even against close relatives. When these same allegations are made about family friends, instead of creating an atmosphere of love and affection, rifts begin to appear. If you have family friends over, then men should sit with men, women with women, girls with girls, and boys with boys.” Hazrat Amirul Momineenaa explained that it is appropriate for young children to gather together to eat, play, and interact until a certain age, say five or seven – after that, it is best to maintain purdah between genders. The Holy Prophetsa even said that the beds of siblings, that is, sisters and brothers, should be separated after a certain age.
Hence, Huzoor aa said, we ought not to be influenced by the practices of the people around us, since we are to reform other people. Huzooraa instructed the departments of tarbiyat of all the auxiliary organisations, the Jamaat’s tarbiyat department, as well as missionaries, to teach people that there is always great wisdom behind the teachings of Islam.
Nudrat Anwar Sahiba quoted the Quranic verse, “And those who say, ‘Our Lord, grant us of our wives and children the delight of [our] eyes, and make us a model for the righteous.” (Ch.25: V.75) and asked Huzoor aa what prayers one can supplicate and which deeds one can do, to become the recipient of this prayer.
Huzoor aa said that when parents pray fervently for their children to be “the delight of [our] eyes, and make us a model for the righteous”, (Ch.25: V.75) both the mother and father should be role models
for those whose training is entrusted to them. Secondly, Hazrat Amirul Momineenaa said, children should pray for their parents in their prayers, asking Allah to bless their health and make them the delight of their eyes. Children should also pray that they do not commit any acts that may bring infamy to their parents. “ Salat is the best and most beautiful means of supplication and achieving the acceptance of prayers. Therefore, more attention should be paid to prayers”, Huzooraa said.
Laiba Mahmud Sahiba said that there is a tradition of slaughtering a goat for charity. She asked if it was found in the practice of the Holy Prophetsa to slaughter a goat and distribute it among charity when someone fell ill or if someone desired to avoid calamity.
Huzoor aa said that this was not a mere tradition, but it was proven to be a practice of the Holy Prophet sa to give charity to avoid any such calamity. Hazrat Khalifatul Masih Vaa added that, in those times, the prevalent custom was to slaughter goats and distribute their meat. Alternatively, some would give money.
Hazrat Amirul Momineenaa added that charity can be given according to the circumstances and the needs of the poor and deserving. However, some people feel more satisfied only if they slaughter a goat and distribute its meat, which they then do. Huzooraa mentioned that the Jamaat sends sadqah to various places. Once, due to inflation, there was a place in Africa where they had not been able to afford meat for a couple of years. When the people of the village ate the meat, which was made possible due to the Jamaat’s sadqah , they prayed for the Jamaat and said that they had eaten meat after two years.
Huzoor aa said that aid should be provided, considering the needs of the recipients. Sadqah can be distributed by way of slaughtering an animal, giving money, or other means. Huzooraa added that slaughtering a goat in Norway may not be of much benefit. However, one can give some money or clothes to charity organisations there.
Khafia Shahid Sahiba asked how they can integrate new converts into Lajna Imaillah.
“This depends on how active you are.” Firstly, one should pray for them that Allah – Who created the means of their accepting Islam Ahmadiyyat – strengthens their faith. Secondly, one should pray to Allah to enable them to help the new converts in their tarbiyat and to increase them in knowledge and spirituality.
Huzoor aa added that they should speak to new converts in the language they are comfortable with and interact with them accordingly. Huzooraa further suggested that when conducting meetings, it should be evaluated as to which language is suitable for the attendees. In order to look after the tarbiyat of new converts, Hazrat Khalifatul Masih Vaa proposed that if a meeting lasts, for instance, 30 minutes, then 20 minutes should be conducted in Norwegian and 10 minutes in Urdu.
Hazrat Amirul Momineenaa then conveyed his salaam to all members, and the mulaqat came to an end.
(Report prepared by Al Hakam )
IThe initiate shall solemnly promise that he/she shall abstain from shirk [associating any partner with God] right up to the day of his/her death.
IIThat he/she shall keep away from falsehood, fornication/adultery, trespasses of the eye, debauchery, dissipation, cruelty, dishonesty, mischief and rebellion; and that he/ she will not permit himself/herself to be carried away by passions, however strong they might be.
That he/she shall refrain from following un-Islamic customs and lustful inclinations and shall completely submit himself/herself to the authority of the Holy Quran; and that he/she shall make the Word of God and the sayings of the Holy Prophet Muhammadsa his/her guiding principles in every walk of his/her life.
IIIThat he/she shall entirely give up pride and vanity and shall pass all his/her life in humbleness, cheerfulness, forbearance and meekness.
That he/she shall regularly offer the five daily Prayers in accordance with the commandments of God and the Holy Prophet Muhammadsa and shall try his/her best to be regular in offering the tahajjud and invoking durud on the Holy Prophet Muhammadsa. That he/she shall make it his/her daily routine to ask forgiveness for his/her sins, to remember the bounties of God and to praise and glorify Him.
That under the impulse of any passions, he/she shall cause no harm whatsoever to the creatures of God in general and Muslims in particular, neither by his/her tongue, hands, nor any other means.
That he/she shall hold faith, the honour of faith and the cause of Islam dearer than his/her life, wealth, honour, children, and all loved ones.
IVThat he/she shall keep himself/ herself occupied in the service of God’s creatures for His sake only and shall endeavour towards the beneficence of mankind to the best of his/her God-given abilities and powers.
That he/she shall remain faithful to God in all circumstances of life, in sorrow and in happiness, in adversity and in prosperity, in felicity and in trial; and that he/ she shall in all conditions remain resigned to the decree of God and keep himself/herself ready to face all kinds of indignities and sufferings in His way and shall never turn away from Him at the onslaught of any misfortune; on the contrary, he/ she shall march forward.
XVThat he/she shall enter into a bond of brotherhood with this humble servant of God, pledging obedience to me in everything good for the sake of God, and remain faithful to it until the day of his/her death. That he/she shall exert such a high devotion in the observance of this bond as is not to be found in any other worldly relationship and connection that demand devoted dutifulness.
Asif M Basit Curator, Ahmadiyya Archive and Research Centre
The span between the rise of Islam and as-Sa‘ah
How much time would span between the advent of Islam and the as-Sa‘ah – the Quranic term for the Day of Judgment –always remained unclear. The Holy Prophetsa of Islam repeatedly spoke of the advent of the Messiah and Mahdi as a sign of asSa‘ah but expressed his unawareness as to its exact timing. He is said to have asked some prophets – in a vision – the same question, only to have received the same reply as his own. This vision, however, gave him another clue that the second advent of Jesussa would be a harbinger of as-Sa‘ah
Reading through the voluminous narrations of his companions, it appears that contemplating and reflecting on this question was a favourite topic and the as-Sa‘ah was usually perceived as lurking on the near horizons. This anticipation continued for decades and then centuries, but doomsday, as these lines are being written, has not struck. However, it remains a sad fact that Islam was struck with various other forms of doom and destruction in the meanwhile.
Even a not-too-detailed study of the ahadith (sing. hadith) sufficiently reveals that the Holy Prophetsa understood it to be centuries apart from his time. Had it not been so, he would not have mentioned the mujaddidun (reformers) to appear at the turn of every “century”. Also, if his ummah was to split into seventy-three sects, this too could not have happened over a few years or even decades – a phenomenon that he saw as a parallel to the Jewish nation. This too would have required centuries to transpire, and we now know that it did. History tells us that such scholastic differences and the
subsequent schisms evolve over hundreds of years.
During this long stretch of time that has fallen between the time of the Holy Prophetsa and the yet-awaited as-Sa‘ah, his traditions were compiled through various phases. These collections resulted in an understanding of his sunnah (practices), which consequently led to the formation of schools of fiqh and also opened up new avenues for interpreting the text of the Holy Quran.
This prophesied schism, thus, took birth in the very early centuries of Islam, and at a time when the neighbouring, mighty Byzantine scholarship was undergoing a revival of Hellenistic philosophy. For any religious debate with them, an equal level of understanding of philosophical debate was required. Thus, philosophical polemics seeped through the walls of Islamic theology.
The European Renaissance Philosophical debate and scientific investigation flourished in direct proportion, while religion faced an inverse trend. It took several centuries for Europe to enter the phase that is now referred to as the Age of Renaissance – where religious dogma came under strict scrutiny at the hands of scientific inquiry and philosophical awakening. Although Christianity remained the main target, religion suffered a setback as a whole.
The scepticism that pumped blood into the Renaissance had developed as a reaction to European monarchs who, claiming to be divinely anointed and appointed, would exploit the general masses in every possible way. Christianity began to be seen as a twin of economic exploitation and hence, the aversion and loathing for the latter automatically meant rejecting the former, as both fuelled mutual interests.
The European mind, having distanced itself from religion, entered the Age of Enlightenment – ironically so named to express repugnance for the term’s religious
bases, and an inclination towards scientific/ rational belief. This age saw the onset and rise of atheistic and agnostic tendencies that reached their apex in what is called the Modern Age.
Religion was painted as a nonentity or, more so, as a lethally poisonous entity for human society. Karl Marx summed this up in his famous dictum (1843), stating that religion is “the opium of the people”, used (or abused, if Marx is to be truly represented) to cool off any questions that might be sizzling in the general public’s mind.
In just a matter of years, this gust of disbelief had picked up so much momentum and pace that Nietzsche shouted aloud his bold slogan: “God is dead!” (1882).
These two dicta of Western philosophy are representative of its spiteful aversion to religion. Chronologically speaking, the former emerged around the time of the birth of Hazrat Mirza Ghulam Ahmadas of Qadian (1835), the latter around the publication of his work Barahin-e-Ahmadiyya
What must remain before the reader is that the roots of these philosophical movements ran deep into the cycle of politics and economics, better referred to as politicaleconomics, where both fed off each other. Where the Christian monarchical system had led people away from religion, poverty remained at the heart of their social problems. People had generally grown weary of being exploited by their feudal masters, who, with the Industrial Revolution, had become owners of factories and mills and hence their employers. Members of the general public still remained instruments in the machines that churned out and produced wealth for the elite class.
Revolting against the rulers and the elite establishment became fashionable. Industrialisation of the economy had brought about a certain level of economic ease, but in this process, machines had
turned Man into mere labour – a workingclass devoid of happiness and joy.
Where this contentment was lost remained beyond the working-class majority’s understanding and in its futile pursuit of happiness, God never occurred as a possibility to a collective psyche that had thrust away its faith in religion with much disgust.
Happiness was thus sought through a reactionary indulgence in materialistic joy and bodily pleasure, with the soul being nowhere in the equation. It is the same liberalist and individualistic tendency, albeit at its worst, that we see the West embracing today – in a world where the West is what dominates the entire globe.
The Man of the industrial age had embarked upon a pursuit of his lost self but ended up embroiled in the roaring wave of individualism. I am who I am and I can do what I want, when I want. I can wear what I want (if I want to); do what I want, where I want. Such were the lines along which lay his reactionary response to the existential question. Modern Man revolted against any religious, social, ethical, or even political restriction and took pride in this newfound sense of freedom and liberty.
This happened at a point in history when existentialism had started to blossom and modern Man had crossed the threshold of Modernism and stepped into the wave of post-modernism. This turning point swept away the need for any religious, political or ethical affiliation – all pulled into the big black hole that had once devoured religion.
Chronologically speaking, all this happened around the time of the foundation of the Ahmadiyya community – the end of the nineteenth century.
As tides of irreligiousness washed the shores of human society with a neverbefore-seen vigour, religion struggled to find its feet, trying not to let the sand slip
away from beneath them. The church was active and Isaac Newton can be seen as their stalwart who, despite being a very influential scientist, remained a devout Christian and worked to prove that science and religion were harmonious and not repulsive forces. Descartes, with his impressive mark on Western philosophy, too remained a Christian and tried to reconcile the two.
This effort to harmonise science and religion remained at the heart of the Renaissance as well as the age of Enlightenment. Universities like Oxford and Cambridge – now the bedrock of liberalism – were initially founded with the same goal, as the names of their affiliated colleges suggest: Jesus College, Trinity Christ Church, Magdalen College and Trinity College, etc.
By this time, European powers had gotten busy colonising other regions of the world. Christian mission societies, seeing their own continent becoming infertile for faith, headed to the colonies – or heathen lands, as they would call them – to win converts and thus resuscitate Christendom through propagating Christianity.
So organised were these societies that no other religion in the world could beat their resolute and concerted structure. Their mutual disagreements and schisms aside, a Catholic mission society was fully sponsored by the Vatican, and a Protestant one by the mighty Church of England. The huge funding required for such expansive ventures also came from the same powerhouses. Such societies, wherever they established themselves, would not only preach their faith but also establish schools and clinics for the natives. Such societies take credit, and rightly so, for introducing women’s education through their zenana schools in most colonial lands.
Where the teacher, the healer and the provider of life’s amenities – all three being otherwise scarce – were all Christians, the desired outcome of mass conversions became easily achievable. Adding further ease was the attraction of a religion that drew no lines of caste or creed – a system that had crushed the low-caste Hindus within their own faith.
For Muslims, weighing up between a dead prophet and Christ, who was alive – as the missionaries presented the case – was a major factor in making the choice natural and easier. Karl Pfander proudly boasted this parallel in his book Mizan al-Haq and provided missionaries with an efficient weapon to secure mass conversions from among the Muslims.
Leaders of certain factions of Hinduism took on the Christian challenge through proselytising, something that had thus far remained alien to the Hindu faith. The likes of Brahmu Samaj did not resort to proselytising but allowed converts into the fold of Hinduism – again, thus far a nonpossibility. Tweaking the tenets of faith was also witnessed among Hindus, an example of which can be seen in a shift from their belief from polytheism to monotheism in the case of Brahmu Samaj.
This was happening at a time when the Promised Messiahas was working at the Sialkot courts as a deputy sheriff. He would spend his leisure time in polemical discourse with Christian missionaries. This
post-mutiny era of the mid-19th century was an immensely challenging time for the religious climate of India, and Christianity emerged as a champion.
The mutiny of 1857 had produced a pollen of questions, dispersed all over the Indian Subcontinent by the winds of scepticism. The particle of this pollen that germinated best among the Muslims was the question of foreign rule – foreign in both the political and religious senses of the term. Did the British occupation of India make her Dar al-Harb or did she remain Dar al-Islam? (The former calling for Jihad, the latter otherwise.)
Shah Waliullah of Dehli – were questioning the validity of the verses of the Holy Quran, liberal and moderate Muslim scholars saw it as a licence for drawing freestyle, innovative interpretations from the Quranic text.
Whatever the intentions, the objective seems to have remained the defence of Islam in the face of a storm that had whirled past the shores and was heading steadily towards the poorhouse of Indian Islam. The likes of Sir Syed Ahmed Khan rushed to find ways of proving that Islam was compatible with Western thought, science and philosophy in particular.
In such confusion, where distinguishing
pivot of epistemology. Anything that failed the test was classified as “nothing”. How well-versed Hazrat Mirza Sahibas was with the intellectual trends of his time leaves his reader in amazement.
This understanding of modern intellectual trends is evident right from the very start of the very first part of Barahin-eAhmadiyya; the huge bulk of his works that followed over the years further testifies to it.
Hazrat Mirza Sahibas did not deny the importance of sensory sources of knowledge, but went on to prove that:
“If the testimony of reason relates to perceptible objects that can be seen, heard, smelled or touched, the ally that helps it reach the stage of certainty is called observation or experience. If the testimony of reason relates to events that happen or have happened in various ages and places, it finds another ally in the form of historical books, writings, letters and other records, which, like observation, bring clarity to the hazy light of reason, such that only a fool or madman will doubt them.
“If the testimony of reason relates to metaphysical phenomena, which we can not see with our eyes, hear with our ears, touch with our hands, or substantiate through historical records, then a third ally comes to the aid of reason. This is known as divine revelation.” (Hazrat Mirza Ghulam Ahmadas, Barahin-e-Ahmadiyya, Part 2, Tilford: Islam International Publications Ltd., p. 93; henceforth referred to by the part and page number alone)
Knowledge acquired through reason was thus analysed:
“Besides, I have already explained in detail that the recognition of God by the Brahmu Samajists, which is based only upon rational arguments, is limited to ‘ought to be’ and that they fall short of the perfect stage of ‘is’. The present discussion also shows that the clear and open path of the cognition of Allah is discovered only through the Word of Allah and cannot be reached or attained by any other means.” (Part 3, pp. 117-118)
This issue, which called for interpreting Quranic verses and ahadith on such, or similar topics, was addressed by leaders of almost all Islamic sects. This exercise resulted in further divide amongst Muslims and the Holy Quran became heavily disputed like never before. Various verses got to be seen as mansukh (abrogated) and others as their nasikh (that abrogated the former).
Practically and realistically speaking, Muslim scholars took it upon themselves to edit the Word of God. This, for the general Muslim public, meant that if certain verses of the Holy Quran could be declared abrogated and, hence, invalid for our day and age, what else could there be in the text that called for revision? Such a sceptic view towards the Holy Quran, the core of the Islamic faith, led to the possibility of Islam’s edifice falling apart.
Where fundamentalist and orthodox scholars of Indian Muslims – the likes of
Islamic theory and practice from un-Islamic ones was based on opinion, everything simultaneously seemed right and wrong. This situation called for a judgement that could transcend opinion and declare what was Islamic and what was not; what was right and what was wrong.
This, however, was not possible without divine intervention. As Islamic theology turned into a hodgepodge, it was only God who could put everything back together by revealing what his faith actually meant in the face of modern challenges.
Such was the atmosphere of Islam when Hazrat Mirza Ghulam Ahmadas wrote Barahin-e-Ahmadiyya
As discussed above, Western philosophical movements and science had gradually taken the reins of the intellectual world. Sensory perception and pure reason had become the
Where Muslim scholars were relying on rational arguments alone and saw no other way than to impose their own opinion on the questioning Muslims; where Muslims had turned against Muslims owing to the rationalisation of Islam; where the obsession with pure reason had rendered religion a nonissue; Hazrat Mirza Sahibas, through Barahin-e-Ahmadiyya, opened a new avenue of epistemology by introducing divine revelation as the strongest source of all knowledge.
This contribution takes Barahin-eAhmadiyya to a high station not only in religious debate, but also in the discourse of epistemology.
This work, commonly known as Barahine-Ahmadiyya, was named in full by the Promised Messiahas as:
Al-Barahin Al-Ahmadiyyah ‘ala Haqiqati Kitabillahi l-Qur’an wa n-Nubuwwati l-Muhammadiyyah (Arguments in favour of the Holy Quran and the Prophethood of Muhammadsa)
This shows that the objective behind writing this book was not only to prove other religions, in their current state, to be misled and misleading, but also to fight off the challenge of Westernisation, before the current of whichall religions were on their
knees.
He points to this danger at the very start of the book:
“If Muslim scholars—who are valiantly and vigorously debating with every disbeliever and atheist—were to give up this service to Islam, all the important traditions of Islam would soon disappear; instead of the traditional salutation [Assalamu ‘alaikum wa rahmatullahe wa barakatuhu], one would only hear ‘goodbye’ and ‘good morning’.” (Part 1, pp. 8-9)
The impetus and importance of this book are described at the very beginning, where the Promised Messiahas acknowledges the fact that a plethora of works of literature had been written, but they were addressed to followers of one religion or another.
“No matter how great or scholarly those books may be, they serve only the people to whom they have been addressed. This book, on the other hand, proves the divine origin of Islam and the superiority of the teachings of Islam over all faiths and establishes the authenticity of the Holy Quran through a comprehensive enquiry.” (Part 1, p. 9)
He further stated:
“This is why a book was urgently required to demonstrate, through rational arguments, the authenticity and divine origin of Islam in a manner that convinces all the other faiths.” (Part 1, p. 10)
What is called a gap area in the field of research – filled in by the works of researchers – emerge in religions over a certain period of time. The latter can only be filled through divine intervention. Such a unique gap, or gulf rather, had emerged in the mainland of religion and had to be filled with a unique work of Islamic understanding. As Barahine-Ahmadiyya aimed at defending the very entity of religion, it was done by defending the Quran and Islam, taking into account the Islamic belief that all religions were evolutionary stages of Islam.
Such a bold step was taken and a monetary challenge of ten-thousand rupees was offered to adherents of all other faiths. It was open for everyone and anyone to refute any argument presented in Barahine-Ahmadiyya from their own scripture and win the ten-thousand-rupee prize.
Although the scope of this article is not to address allegations, we might as well look at one as we go. Opponents of the Promised Messiahas ask why the font size of almost 25 pages in the first part of Barahine-Ahmadiyya is unreasonably huge – such that it allows only seven lines per page.
We would like to ask them in return to provide a parallel of such a bold challenge issued by any other scholar or leader working for the defence of Islam against not only other faiths, but also irreligiousness. The challenge was extraordinary, and hence, required extraordinary attention.
Even more amazing is the fact that the Promised Messiahas leaves the challenge open till the end of this world by saying the adherents of other faiths “shall not be able to face it until the day of judgement”.
As long as the challenge lies unaccepted, we take Barahain-e-Ahmadiyya to be a book of unique worth and value, not only in the history of Islamic literature but for the times to come too.
We have discussed above that as the Promised Messiahas embarked upon the task of writing this book, many objected
to it and thought that there was enough literature to do the job. The Promised Messiahas addressed this question in part two of Barahin-e-Ahmadiyya:
“With even a little reflection, our critics will realize that the forms of corruption that have presently engulfed the world have no parallel in history. Whereas people in the past mostly fell prey to blind following, the danger we face today is the misuse of reason. Whereas people of the earlier ages were corrupted by senselessly following irrational ideas, they are now being led astray by false reasoning and logic. This is why pious and eminent scholars of the past did not have to employ the kind of arguments and reasoning that we have to employ today.
“The new light of our age (woe if this be light) is vitiating the spirituality of the newly educated. Instead of glorifying God,
creation of Adam – a theory also testified to by the Holy Quran. This not only shook the Church to its core, but also the institution of religion altogether.
As for the Holy Quran, this theory could be lethal to not only its doctrine of creation but also to the Quranic epistemology. If the ancestors of mankind were apes, what was to become of the Quranic claim of مدا ملعو اھلک
ءامسالا, meaning “And We taught Adam all names”? (Surah al-Baqarah, Ch.2: V.32)
If this Quranic claim were to be rendered meaningless through Darwin’s theory, it would naturally mean the falling apart of Quranic creationism and, consequently, of the very existence of God, the Creator.
Hence, the emergence of human language becomes an important question and brings to the surface an important debate about linguistic philosophy,
nature causes a language to change at certain times. On the contrary, careful study shows that all changes in language—as indeed in all things celestial or terrestrial—only come about through the special will and power of the Cause of all causes [i.e. Allah].
“It can never be established that mankind, jointly or severally, invented all the languages that are spoken in the world. If anyone harbours the doubt that, as God Almighty always causes languages to change through a natural process, why is it not possible that languages may have originated in the same way in the beginning without any particular revelation, then the reply is that the general law of nature at the beginning of the universe was that God created everything solely through His omnipotence. Reflection upon the heavens, earth, sun, moon, and on human nature itself would reveal that the beginning of time was the age of the manifestation of pure divine power, in which the usual [physical] means were not involved at all. Whatever God created in that age was done with such a magnificent omnipotence that it astonishes the human mind. Observe the celestial bodies—the earth, the heavens, the sun, the moon, etc.—how this immense task was accomplished without resorting to any means, builders, or labourers, solely by His will and a single command.
“Hence, when, at the time of creation, all things were initially brought about by divine command, and were caused by divine will without any involvement of natural causes and physical means, why then should we think, like the disbelievers, that God was incapable of creating languages even though He created everything else solely through His power? He who proved His perfect powers by creating Man without the agency of parents, why should His power be regarded inadequate in the matter of languages?” (Part 4, pp. 16-17)
they glorify themselves; instead of following His guidance, they take themselves to be the guides. Today’s youth are generally inclined towards finding rational explanations and causes for all things, but on account of insufficient knowledge and wisdom, they end up being led astray rather than being guided.” (Part 2, p. 78)
Thus, the rationale for writing Barahine-Ahmadiyya was explained by the author himself: An obsession with pure reason, born out of Western philosophical trends, had spread its mighty wings to the extent that religion was now under its shadow. The situation was a never-before-seen one, and the solution had to be of a similar magnitude.
Seeing Barahin-e-Ahmadiyya as a response to the fast-spreading irreligious ideologies makes it a work of high stature. If it failed to defend Islam, and religion as an institution for that matter, it would be taken as a miserable failure altogether. There must be a test to see what this book actually did. We try a few below.
One of the scientific theories to blow air into the sails of atheism is the Darwinian theory of evolution. Charles Darwin presented this theory in his work “Origins of Species” in 1859. The Darwinian Man had evolved through various stages of being an ape through becoming human, hence throwing out the window the Biblical theory of the
tributaries of which lead into the question of the existence of God.
Noam Chomsky, the champion of modern-day linguistic philosophy, is a proponent of the Darwinian theory of evolution but also admits that language is an element that is unique to humans and that no trace of it can be found in other species of the animal kingdom. He also sees this as a gulf between Man and other species that might never be bridged. (Noam Chomsky, Language and Mind, New York: Harcourt, Brace & World, Inc., 1968)
Richard Dawkins, a flagbearer of modern atheism, is also perplexed about the origins of human language (Unweaving the Rainbow, 1998), as is Terence Deacon (The Symbolic Species: The Co-evolution of Language and the Brain, 1997).
The Promised Messiahas resolves the issue thus:
“Some people have fallen prey to the delusion that language is a human invention.” (Part 4, p. 15)
“Someone may say in support of this notion [i.e. languages have been invented by man] that we ourselves observe that languages are constantly undergoing hundreds of natural changes and alterations, from which it is proven that Man is involved in the changes. It should be borne in mind that this idea is a serious misconception. It is not through human intention or volition that languages change, nor can any law be laid down which establishes that human
The Promised Messiahas addressed issues that were to later become focal in the discipline of Sociolinguistics:
“The thought may cross someone’s mind as to why God does not reveal the knowledge of languages to present-day savages who have to make do with gestures, and why a newborn child who is left in the wilderness is not granted any revelation. Such thoughts result from a misconception regarding divine attributes. Inspiration and revelation is not a phenomenon that can occur gratuitously, without taking into account the potential required of the recipient. Requisite potential is, in fact, an absolutely necessary condition for divine inspiration and revelation. The second condition is that there must exist a real need for the revelation.
“In the beginning, when God created man, teaching languages through revelation was a matter that fulfilled both of these conditions. Firstly, the first Man possessed the requisite ability to receive revelation— as should have been the case. Secondly, there existed a genuine need that demanded revelation. For, at that time, Adam had no kind friend, except God Almighty, who could have taught him to speak and could have, through His teaching, made him attain the level of decency and civility. In fact, it was God Almighty alone who fulfilled all the essential needs of Adam and, by educating him in good morals and by cultivating in him good manners, exalted him to the rank
of a true human being.” (Part 4, pp. 19-20)
It is interesting to note that Sociolinguistics was recognised as a discipline much later, after the time of the Promised Messiahas. (For details, see Sociolinguistics in India by Thomas Callan Hodson, first published in 1939)
After a healthy and rich debate on Sociolinguistics, the Promised Messiahas concluded it as follows:
“The knowledge of language itself comes from God. It was He who taught us individual letters and words. They are not the invention of Man’s mind. The only thing that Man invents is the use of those words in various combinations." (Part 3, p. 37)
The use of words in meaningful combinations, referred to by the Promised Messiahas, is known as syntax in linguistics. Linguistic scientists and philosophers, after decades of experimenting, have now come to agree that no animal, including the alleged ancestor of humankind, has shown any sign of ability to learn language, owing to its inability to create meaningful words – not to speak of syntax. (For details, see Babel’s Cornerstone by Derek Bickerton)
This conclusion, drawn by modern scientists and linguistic philosophers, bears testimony to the unique argument given by the Promised Messiahas for the existence of God. His argument spans beyond sociolinguistics and opens new avenues for creationist/evolutionist discussions.
While we wait for someone to bring an example of such scholarship – as the one presented by Hazrat Mirza Sahibas – from those turbulent times of Islam, we will continue to proudly present Barahin-eAhmadiyya as one of its kind, and with no parallel.
They say that three theories have shaken the modern world: the Copernican model of the heliocentric galaxy, the Darwinian theory of evolution, and the Freudian theory of psychoanalysis.
Having dealt with Darwin, we now take a look at the ground-breaking theory of Sigmund Freud.
Freud is credited, and rightly so, for having changed the direction of psychological studies by proving that the human mind is controlled primarily not by the conscious mind, but by its unconscious vault – where lies the key to human personality. He proved that it was delving into the depths of the unconscious mind that could help understand and manage neuroses and various forms of psychoses.
Freud’s work on the unconscious mind took shape between 1900 and 1905, where he presented the human mind as an iceberg – a tiny bit above the surface, the gigantic mass below: The hummock (the part above the surface of water) manifests what is actually stored in the bummock (the part submerged in water). It is the bummock, or the unconscious mind in Freudian analogy, that remains of focal value.
Before moving on, it is important to understand the etymology of the term “psychology”. A combination of Psyche and Logos – Greek words for “soul” and “study” respectively – the collective term means “study of the soul”.
Like God, the soul too had failed modernity’s test of sensory experience and, hence, was seen as a redundant concept
with no link to reality. Yet, we see that one of the vital issues in the modern world is mental health, gulping up billions of dollars in research and treatment. Never before was mental health such an excruciating problem as it is in modern times.
We now go back to the time of the Promised Messiahas, two decades before Freud’s model of the human mind came out. Huzooras, in Barahin-e-Ahmadiyya, presents two parallel systems: one of the human body, the other of the soul attached to it:
“It should be borne in mind that God has created certain remedies for physical illnesses and has brought into the world excellent things like antidotes, and so on for diverse types of pains and disorders and has invested these remedies from the beginning with the characteristic that when a diseased person, whose illness has not gone beyond remedy, uses these medicines with proper care, the Absolute Healer bestows, to some degree, health and strength upon the patient according to his capacity and ability, or restores him fully to health. Likewise, God Almighty has, from eternity, invested the pure spirits of these accepted ones with the characteristic that their attention, prayers, companionship and high resolve are the remedy for spiritual ills. Their souls become the recipients of diverse types of grace through visions and converse with the Divine, and then, all that grace manifests a grand effect for the guidance of mankind. In short, these men of God are a mercy for the creatures of God. As it is the divine law of nature in this world of cause and effect that a thirsty one slakes his thirst by drinking water, and a hungry one satisfies the pangs of hunger by eating food; in the same way, by Divine Law, Prophets and their perfect followers become the ways and means of healing spiritual ills. Hearts obtain satisfaction in their company, impurities of human nature begin to recede, darknesses of the ego are lifted, zeal of love for the Divine surges, and heavenly blessings manifest their splendour. Without them, none of this can be achieved, and these are their special signs by which they are recognized.” (Part 3, pp. 253-254)
The mind-body relationship has remained a favourite issue in philosophy and psychology. In philosophical and psychological terms, the issue is all about identifying the link between the body and the soul, or the mind as the two would like to call the latter.
Behaviourists seek the solution to psychological problems through, as their name suggests, whatever becomes manifest in the form of thoughts and actions. The dualists, on the other hand, see the mind and body as separate entities, albeit as having the ability to influence each other.
However, all such discussions emerged long after the time of Barahin-e-Ahmadiyya
The Promised Messiahas saw them as two distinct, separate entities and highlighted the importance of the soul:
“Leaving aside matters of greater profundity, reason is perplexed at the very first step—what the soul is, how it enters [the body], and how it departs. On the face of it, nothing is seen as departing or entering. Even if you were to enclose a living being at the time of its last breath inside a glass chamber, nothing would be seen departing from it. Similarly, if germs are produced in some matter that is enclosed within a glass chamber, one cannot discern the path of entry of these souls.” (Part 4, p. 81)
We must remember that the Promised Messiahas was not writing a book on psychology. Nor was Barahin-e-Ahmadiyya intended to be a book of scientific inquiry. Huzooras was proving the supremacy of Islam over all Man-made intellectual disciplines. He was, however, acquainted with debates in the modern intellectual world which seemed to remain in his stream of thought. His aim always persistently remained proving the existence of God – non-existence of Whom had led to the vices of the modern world. He stated:
“The egg is even more astonishing as to how the soul flies into it, and if the chick dies inside, by what way does the soul escape? Can any wise person resolve this puzzle through the use of his intellect alone? You may run wild with your conjectures as much as you want, but nothing actual and certain can be established through reason alone.
“That being the case at the very first step, what can this defective reason discover with certainty about the matters related to Hereafter?” (Part 4, p. 81)
As if he saw what tumultuous times awaited the mental health of humankind in future, he wrote:
“Alas! Why do you not understand that it is impossible to find a remedy for every anxiety of the soul and to treat every malady of nafs-e-ammarah through selfconceived imagination and conceptions?
“It is the law of nature that when a man is overpowered by some carnal desire or is subjected to a spiritual calamity—for instance, when his anger is fuelled, or his sexual desires are aroused, or he runs into some trouble, or he is in mourning, or is stricken with grief and a painful situation, or has been overcome by some carnal or spiritual disturbance— he cannot cure his maladies and motives that have taken control over both his mind and soul, merely through his self-admonition and advice. Rather, to remove such passions, he is in need of a counsellor who commands the
respect of the listener, is venerable, truthful in his speech, perfect in his knowledge, and trustworthy of fulfilling his promises; and furthermore, has the power to achieve that which inspires awe, hope, or comfort in the listener’s heart.” (Part 4, pp. 81-82)
Having highlighted the fact that the fast-paced modern technological advancement – shunting everything to do with the soul – might bring physical ease and convenience, he went on to explain that it could deeply injure the soul. As if addressing psychologists, he stated:
“All of these matters are such that a wise man would himself admit that he needs them when he finds himself in a situation of being overpowered by his ego and afflicted with anxiety. Rather, those whose souls are highly refined, seekers after truth, and those whose hearts are disgusted at the very onset of the turbidity and sordidness of sin, implore like a sick man for such treatment themselves when they are in situations where they are overpowered by their egos, so that they might be cured of their internal constriction by hearing some words of inspiration or warning, or by listening to some words of satisfaction and comfort flowing from the tongue of some man of God.” (Part 4, p. 82)
Hence, Barahin-e-Ahmadiyya is a marvellous work in that it drew the attention of the modern world towards vital issues of human psychology. Where psychologists reached the point that all mental disturbances have roots in the unconscious mind, the Promised Messiahas guided them through the massive balls of tangled wool that lie therein, and also through untangling them.
Huzooras said that “Man’s wonderful soul has been fashioned for the complete cognition of God.” (Part 3, p. 140)
This serves as a great indication towards resolving mental health issues of our day and age.
A lot has been written about the immense contribution of Barahin-e-Ahmadiyya to Islamic literature and a lot more will be written. This article was only a sneak peek into the marvels and treasures that lie therein. Lest bias prevail, I conclude with the words of Wilfred Cantwell Smith, who stated the following about the Promised Messiah’sas work:
“It arose as a protest against Christianity and the success of Christian proselytization; a protest also against Sir Sayyid’s rationalism and Westernization, and at the same time as a protest against the decadence of the prevailing Islam.”
(Modern Islam in India, A Social Analysis, 1943, p. 324)
Hazrat Mirza Ghulam Ahmad as, the Promised Messiah and Mahdi, wrote the following in his Magnum Opus , Barahine-Ahmadiyya :
“[…] to convince an atheist of the existence of God, the best remedy is provided by a matchless book and not the observation of the earth and the heavens.” ( Barahin-e-Ahmadiyya ) [English], Part III, p. 45)
The observation of the earth and heavens – nature – was the high tide in Europe during the Enlightenment; it was the “Word of God” as Thomas Paine had put it. European philosophers and freethinkers who had escaped the jaws of Christianity saw studying nature as more beneficial than studying the flawed “word of God” – the Bible – presented by Christian missionaries.
The solution to this was given by the Promised Messiahas in the above quote – a matchless book was needed which would act as the best remedy for atheism. The Gospels were in no way a matchless book, the Promised Messiahas presented the Holy Quran as a living sign of God. Through the Holy Quran, one could reach perfect certainty about the existence of God. Hazrat Ahmad as presented the Holy Quran as the true revelation the world needed to follow – none would be misled through it. The Holy Quran was nothing like the Gospels, as it was neither written by a man nor fabricated through the course of history in any way whatsoever.
Challenging the Christian clergy who were announcing the Bible to be superior to the Holy Quran and the true Word of God, Hazrat Ahmad as demanded they present their arguments, and if they proved true, he was ready to offer them monetary rewards:
“Since I have issued a challenge with a reward of ten thousand rupees, so as to arrive at a clear distinction between the Gospels and the Holy Quran, if you fail to demonstrate, like a truthful person, the excellences of your scriptures as against our Book, no sensible Christian will believe you in his heart even though he may apparently nod with approval. But rest assured, gentlemen!! That neither the Gospels nor the Torah can compete with the excellences of the Holy Quran.”
( Barahin-e-Ahmadiyya [English], Part III,
p. 242)
The Promised Messiahas recognised the doubts the Gospels had created in Europe, which led Europeans into the pits of atheism. The antidote, he argued profusely in his works, was the spiritual effects of the Holy Quran. This was the true Word of God, and through it, the lost communion with God could be reestablished. Hazrat Ahmad as said religions had lost their spiritual light and for this reason, scores of people were becoming atheists at heart, even if they outwardly expressed themselves to adhere to a religion. He explained how people were leaving the concept of revelation and turning towards nature and logic as a means of proving God but, in essence, were already atheists. It was only through the Holy Quran that one could attain certainty, as this book would ultimately lead to Divine communion: the source of certainty. Discussing the spiritual effects of the Holy Quran, Hazrat Ahmad as writes:
“[…] the Holy Quran helps a true
seeker to establish a living spiritual relationship with the Eternally Besought One, which results in him being blessed with divine revelation. The revelations draw divine bounties upon him and make him one of the elect of God and the truth of these revelations is established with the fulfilment of the prophecies they contain. This relationship, as I have written above, is the essence of eternal life, as the [eternal] life depends on attaching oneself with the Living [God]. The truth of any book whose adherence enables one to witness the signs of such a relationship becomes clear—indeed, clearer than the sun—because it does not make mere empty claims, but actually leads to the desired objective. So I will now ask Christian gentlemen that if their Gospels are indeed true and perfect and divinely revealed, then they should demonstrate their spiritual effects, as against those of the Holy Quran, of which I have given adequate proof. They should also produce from among their own people such instances of heavenly blessings
and of disclosure of the unseen as have been—and continue to be—experienced by Muslims by virtue of their adherence to the Holy Quran and following in the footsteps of Hadrat Muhammad Mustafa [the Chosen One], Afdalur Rusul [the Most Exalted of the Messengers] and Khatamur-Rusul [the Seal of the Messengers], peace and blessings of Allah be upon him.” ( Barahin-e-Ahmadiyya [English], Part III, pp. 242-243)
The “spiritual relationship” was the missing link in Europe. If God could not be spoken to, how could one possibly believe in Him? This void was causing the masses of Europe (and India during Hazrat Ahmad’s as time) to turn away from the concept of God and religion as a whole. In the above extract, the Promised Messiahas yet again attacks one of the root causes of atheism in Europe; Pauline Christianity – challenging them to provide a book that would lead to the experience of God.
It was not only the Holy Quran but rather, the Prophetsa of Islam (who practised nothing but the Quran) through whom one could establish a relationship with God. The Holy Quran would now be the guide of mankind to a living God and remove all the misconceptions, doubts and ambiguities other revealed books had caused. The Holy Quran would enable man to converse with God – if followed in letter and spirit. Discussing the powerful effects of just the opening chapter of the Holy Quran the Promised Messiahas writes:
“[…] one of these lofty spiritual characteristics of Surah al-Fatihah is that reciting it in one’s prayers with full attention and establishing its teaching in one’s heart, believing it to be really true, plays a major role in the illumination of one’s soul. That is to say, that by it one’s bosom is opened, the darkness of human nature is dispelled, the grace of the Holy Source of grace starts descending upon man, and he is encircled by the light of the acceptance of God until, by making continuous progress, he is honoured by the converse of God and derives immense benefits from true visions and clear revelations.” ( Barahin-e-Ahmadiyya [English], Part IV, p. 260)
Hazrat Ahmad as stressed that it was important to pray with deep understanding and attention and also to establish “its teaching in one’s heart” – as
a result, through just Surah al-Fatihah one would be “honoured by the converse of God” and would be able to derive “immense benefits from true vision and clear revelation”. It was this attribute of the Holy Quran and the religion of Islam that was the revolutionary trait and the answer to the rise of atheism and disbelief.
Though, the Promised Messiahas presented countless arguments and rational points, which the Holy Quran professed, the strongest and most robust argument disproving the atheists was that this holy book would enable one to have communion with God. In a poem describing the effect of the Holy Quran, Hazrat Ahmad as expressed:
even talk to Him. Further discussing the power of the Holy Quran to show God in a light of certainty, Hazrat Ahmad as wrote in his book Chashma-e-Masihi ( Fountain of Christianity ):
“Search 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 ‘ought to be’ and ‘is’. The Holy Quran is the only book that sets forth His existence as a face and not only urges the seeking of God but makes him manifest. There is no other book which makes manifest the Hidden Being.” ( Essence of Islam , p. 43, Vol. 1, Chashma-e-Masihi , Ruhani Khazain Vol. 20, pp. 351-352)
the members. I explained that this interreligious sharing was intended to build bridges in order to consolidate unity in Mauritius.
“ The blessed Furqan [The Holy Quran] is a holy tree from God
“That is young, fragrant, [full of shade], and laden with fruits.
“ If you desire fruit, come under the fruitladen tree,
“If you have any sense, do not shake the willow tree to procure fruit.
“ If you do not believe in the excellences of the Glorious Furqan,
“Ask someone who has witnessed the beauty of this Beloved or look into it yourself.
“ He who does not come forward for the research, and is bent upon enmity, “Is by no means human, but is worse than a donkey .” ( Barahin-e-Ahmadiyya , Part IV, p. 392)
The fruit of the Quran was not bitter and foul like all other revealed books that had been corrupted, rather it was “sweet” and “fragrant” and those who wanted spiritual fruit were told to come to the Holy Quran and experience its sweetness themselves. However, at the same time, those who had doubts have been told to ask someone who has “witnessed the beauty of this Beloved”. The Promised Messiahas constantly invited people to see the wonders of the Holy Quran and Islam, especially the class of free thinkers and philosophers. Expressing this, he writes in Barahin-e-Ahmadiyya :
“Why do they not search, like true seekers, for that God who is Omnipotent, Powerful, and Ever-Living, who has the power to affirm His own existence, and who can revive the dead in an instant by the call ‘Verily, I am Allah’? When they themselves know that the light of reason is smoky, then why do they not aspire for the perfect light? How foolish they are that while acknowledging their illness, they care not for its remedy!” ( Barahin-eAhmadiyya Part IV, p. 73)
It was foolish for those who followed mere reason not to acknowledge that they were “ill” and not search for the truth. The European population had been misled by the teachings of the Christian clergy, but now the Promised Messiahas had presented a living book from which one could establish the existence of God and
However, as in Europe, many had become completely disaffected with religion and would not even want to follow the Holy Quran to see its wonder. However, the Promised Messiahas would continue writing about the greatness of divine revelation, which was in its perfect form in the Holy Quran:
“In conclusion, although someone may not be grateful for divine revelation out of the depravity of their nature, the reality is that its powerful hand and mighty arm enable the vessel of certainty and truthfulness to sail; indeed, it is the very captain in the ocean of divine cognition. If the atheists have remained deprived of the effects of its blessing, it is not its fault. Rather, the atheists are themselves like a person who is inherently blind or deaf, or are like a limb that has become putrefied and leprous.” ( Barahin-e-Ahmadiyya [English], Part IV, p. 91)
By accepting this true revelation, people would be saved from atheism, Hazrat Ahmad as asserted:
“In short, as long as conjectural speculations are not supported by the facts of the matter, the entire display put on by reason is a mirage and nothing more, the ultimate outcome of which is atheism. So if you desire to be an atheist, do as you please; otherwise, the only way you can be delivered from the fierce flood of doubts—which has swept thousands of intellectuals far superior than you into the depth of degradation with a single surge— is to take a firm hold of the strong handle of true revelation.” ( Barahin-e-Ahmadiyya [English], Part IV, p. 88)
Back in Europe, the atheists had never witnessed true revelation and its wonderful power of leading to conviction, so while the Promised Messiahas intellectually grounded the idea of revelation as a mode of certainty and presented the Holy Quran as its epitome, he also proved its spiritual effect throughout his life. It was not mere theory. He showed through prophecy, acceptance of prayers, and Divine signs that God exists and through his communion with Allah, he showed the world that one can establish communion with Allah if one pays attention to and upholds the teachings of the Holy Quran.
To find God through the Quran was the responsibility, he said, of the doubting atheist, who should study it and seek its spiritual power. Hazrat Ahmad as claimed to show the way, and this he did.
On 8 March 2023, Lajna Imaillah Mauritius held an inter-religious conference at the hall of the municipality of Quatre-Bornes. Its theme was “Women as Nation Builders”. Present at this conference were the Honourable Tania Diolle, Member of Parliament and PPS; the Honourable Ariane Navarre-Marie, Member of Parliament and Opposition MP; Madam Nalini Vythilingum, the representative of the Tamil Chambers Women’s Empowerment Network and Miss Alia Lallmohamed from the Council of Religions.
In my welcome speech, I had the privilege of giving an overview of the history of Jamaat-e-Ahmadiyya and stressed that the mission of the Community was to unite humanity under one banner and revive the true teachings of Islam. Despite the persecution suffered by its members in several countries of the world, the Ahmadiyya Muslim Community, under the guidance of Khilafat, remains committed to the promotion of universal peace, love, and tolerance. I also dwelled on the main objectives of Lajna Imaillah, which are to promote the spiritual and moral development of
Different speakers had the opportunity to speak for a sharing of opinions on the role of women as nation builders. In her address, Mrs Nalini Vythilingum, from the Tamil Chambers Women’s Empowerment Network, presented the initiatives set up by her association to promote entrepreneurship among women who have business ideas and thus help them make their businesses more profitable. Miss Alia Lallmohamed, put forward a presentation where it was a question of the development of women, in particular the personal journey that leads to it. According to her, women’s empowerment must take place at all levels – spiritual, social, economic and educational.
Firdosh Kaudeer Sahiba, a member of Lajna Imaillah Mauritius, presented Islamic teachings pertaining to women. The beauty of Islam resides in the fact that it has granted equal rights to all, based on logic and wisdom while taking into account the natural differences between men and women. She also underlined the essential role played by mothers, from an Islamic point of view.
Those present at the conference also had the opportunity to view a video presenting the message of peace delivered by Hazrat Khalifatul Masih Vaa on various occasions. In addition, a guided tour of an exhibition centred on Hazrat Maryam was also offered.
The conference ended with the distribution of the magazines The Message , published by Jamaat Mauritius, and Najm us Saqib , published by Lajna Imaillah Mauritius, focusing on the theme “Women in Islam”.
Al
Prophets of God come as a breath of fresh air for humanity in that they shatter the self-imposed shackles of society and guide mankind to the paths that lead to God by showing their pure examples.
More than a century ago, in fulfilment of the prophecy of the Holy Prophet Muhammadsa, Allah the Almighty appointed Hazrat Mirza Ghulam Ahmadas of Qadian to revive Faith and unite all nations under the banner of Islam. He was a perfect reflection and the most ardent devotee of his lord and master, the Holy Prophet Muhammadsa. Prophet Ahmadas came as the Promised Messiah and Mahdi at a time when followers of every religion in the world, in one form or another, were waiting for this saviour, who was to reform mankind and satiate their spiritual thirst. He also removed misconceptions about Islam and countered the false beliefs that had been attributed to it by some Muslims over the centuries, presenting the religion in its original, pristine form, as taught and lived by the Holy Prophetsa
A lot has been said and written about the primary purpose of Prophet Ahmad’sas advent and how he fulfilled his mission. This article mainly focuses on how the Promised Messiahas was a source of ease and blessing for all the individuals of society in every aspect of life.
The Promised Messiahas said:
“The shariah of Allah Almighty is based on two things alone: to honour the commandments of Allah; and to show compassion to the creation of Allah.” (Malfuzat [English], Vol. 2, p. 268)
The Promised Messiahas demonstrated to the world that the shariah was never meant to make life difficult or cause problems for mankind. Certain individuals belonging to various classes of society, owing to their ulterior motives, invented different practices and gave them the name of religion. Moreover, some religious scholars and clerics mislead the common people by wrongly interpreting the verses of the Holy Quran due to a lack of divine knowledge and to fulfil their own selfish desires.
At times, the Promised Messiahas would say a few words and put a long-standing issue to rest, making it simpler and easier to understand and act upon. A companion of the Promised Messiahas, Hazrat Qazi Amir Hussain Sahibra, said:
“Early on, I was convinced that qasr
[reduced form] of salat while travelling was not permissible under normal circumstances, but only in the case of war owing to the fear of conflict. I used to have long discussions with Maulvi Sahib [Hazrat Hakim Maulvi Nuruddinra] on this matter.
“Once, during the days when the Promised Messiahas had a court trial in Gurdaspur, I also went there. The Promised Messiahas was accompanied by Maulvi Sahibra and Maulvi Abdul Karim Sahib. However, when it was time for Zuhr prayer, the Promised Messiahas asked me to lead the salat. I firmly decided in my heart that, ‘Today, I have got the opportunity, so I will offer the complete [four rak‘aat of Zuhr] prayer without shortening it, and this issue will be resolved.’ When I raised my hands with the intention that I would not shorten the prayer, the Promised Messiahas was standing behind me, towards the right side. He immediately stepped forward and with his face close to my ear, the Promised Messiahas said, ‘Qazi Sahib! Will you offer two [rak‘aat]?’ I replied, ‘Yes Huzoor, I will offer only two.’ Without further ado, our matter was solved and I gave up my own reasoning.” (Sirat-ul-Mahdi, Vol. 1, pp. 2425)
A written question from someone was submitted to the Promised Messiahas. The individual inquired that since they are
compelled to travel here and there for up to a distance of 30 miles or so, what should they consider a journey [safar] and is the Islamic injunction of shortening the prayer while on a journey applicable to him? The person stated that they were not interested in academic discussions from books and all he wanted was a verdict from their Truthful Leader. The Promised Messiahas stated:
“It is my belief that an individual ought not to impose undue difficulty upon themselves. The definition of a journey is based on the general understanding of society, even if the distance itself is only a few miles. So, if this is the case, a person should follow the injunctions that are applicable in the case of a journey and shorten the prayer.
تاینلاب لامع�لا امنإ
‘Deeds are based on intentions.’
“At times, we will cover a distance of even two or three miles when we are walking with our friends, but no one has the slightest thought in their minds that they are on a journey. However, when a person packs their belongings and sets out with the intention that they are about to undertake a journey, they are a traveller. The foundation of the shariah is not based on difficulty. A journey is a journey by generally accepted standards.” (Malfuzat
[English], Vol. 3, p. 106)
Ascetic practises and the sunnah of the Holy Prophetsa
Explaining how certain individuals invent their own shariah and make it complicated for the masses, Prophet Ahmadas says:
“Once a man went to see a dervish. The dervish said: ‘Present him with some food.’ The man, however, insisted that he would eat with the dervish. Finally, when the man sat down with the dervish to eat, balls of neem were prepared for him and presented. Certain people adopt such a practice and the purpose is to make others believe that they are people of excellence. However, Islam does not consider such practices to be a sign of excellence; excellence in Islam is gauged by righteousness, which transforms a person into a saint, with whom the angels converse and to whom God Almighty gives glad tidings. I do not teach such ascetic practices because they are at odds with the objective of Islamic teachings. The Holy Quran gives the following teaching:
تبیﻄلا نم اولک
‘Eat good things.’ [Surah al-Mu‘minun, Ch.23, V.52]
“Yet, these people take an excellent, pure thing and mix it with dust to turn it into something that is impure. Such beliefs
‘He has laid no hardship upon you in religion.’ (22:79): Some examples from Promised Messiah’s life
Zikr-e-Habib
developed long after Islam was forgotten. Such people add their own innovations to the teachings of the Holy Prophet, peace and blessings of Allah be upon him, for they have nothing to do with Islam or the Holy Quran; these people invent their own shariah. I view this with utter contempt and disgust. The Messenger of Allah, peace and blessings of Allah be upon him, is a perfect example for us all. Our betterment and merit lie in following in his footsteps, insofar as possible, and not deviating even in the least.” (Malfuzat [English], Vol. 3, pp. 294-95)
The Holy Prophetsa said:
“Surely, religion is easy and whoever goes to the extremes in following religion will not be able to continue in that way. Hence, follow the right course, try to perfect yourselves and receive the good tidings that you will be rewarded; and seek help by worshipping [God Almighty in salat] in the mornings, the afternoons, and during the last hours of the nights.” (Sahih al-Bukhari, Kitab al-iman)
Hazrat Mufti Muhammad Sadiq Sahibra writes that around 1893, when the number of Ahmadis was relatively small, an Ahmadi used to live in a village’s mosque. He would occasionally pay a visit to Qadian. Once, he asked the Promised Messiahas, “On Fridays, the people [of the village] offer two rak‘aat of Jumu‘ah prayer and in addition to that, they also perform four rak‘aat of Zuhr prayer, and call it ihtiyati [precautionary salat]. What is your direction in this matter?” The Promised Messiahas said, “There is no need to offer Zuhr prayer after Jumu‘ah. For those who fall into these doubts, both their Jum‘uah and Zuhr prayers become ambiguous. In either case, they are confused. Ihtiyati [salat] is a vain practice.” (Zikr-e-Habib, p. 32)
Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa said:
“On one occasion, explaining the verse اھعسو ا ا اسفن ہللا فلکی ا [Surah al-Baqarah, Ch.2, V.287], the Promised Messiahas said: ‘The shariah is based on mildness rather than harshness.’ [Malfuzat [1985], Vol. 3, p. 404] That is, everyone will be dealt with in accordance with their capacities and capabilities. Hence, the shariah is there to bring ease and convenience.” (Friday Sermon, 30 January 2015)
In the Holy Quran, God Almighty says:
رح نم نیدلا ىف مکیلع لعج امو
“[God] has laid no hardship upon you in religion.” (Surah al-Hajj, Ch.22: V.79)
Through his words and actions, the Promised Messiahas imparted his Godgiven knowledge to his followers in particular and to the rest of the people in general. Apart from unveiling the truths of major religious issues and enlightening the world about the Death of Jesus, Jihad, Revelation, Reality of Miracles, etc., Prophet Ahmadas went a step further and strived to eliminate all kinds of self-imposed extremes and bad innovations prevalent in society.
The Quranic injunction of purdah and kind treatment of women
In his writings, the Promised Messiahas responded to those who raised allegations against the Islamic veil and said that the Islamic veil is not a prison but a crucial barrier that prevents the free mixing of men and women and saves them from succumbing to their inner passions. However, he also expressed disapproval of the idea that women should be confined to their homes and never allowed to venture outside while observing purdah or walk alongside their husbands.
Hence, once, the Promised Messiahas was proceeding on a journey. There was some time before the train’s arrival. So, when he reached the station, he started walking with Hazrat Amma Janra on the platform. Observing this, Hazrat Maulvi Abdul Karimra, who had a very intense nature, went to Hazrat Hakim Maulvi Nuruddinra and said, “Please request Hazrat Sahibas to make Bivi Sahiba [wife of the Promised Messiahas] sit separately.” Hazrat Hakim Maulvi Nuruddinra replied that he could not do so and told Hazrat Maulvi Abdul Karimra that he was on his own. Thus, Hazrat Maulvi Abdul Karimra himself went to the Promised Messiahas and requested the same. The Promised Messiahas replied, “Do not concern yourself with this. I do not approve of observing this kind of purdah.” (Sirat-ul-Mahdi, Vol. 1, p. 56)
Before the arrival of the Promised Messiahas, people had developed extreme interpretations regarding the commandment of purdah that were not in accordance with the teachings of the Holy Quran or the sunnah of the Holy Prophetsa For instance, a husband would not walk alongside his wife, even though she would be observing purdah as prescribed by the shariah. The Promised Messiahas introduced the correct concept of purdah
On one occasion, he stated:
“People have committed errors as far as interacting and treating women and children is concerned, and they have gone astray from the right path. The Holy Quran states:
فورعملاب نہورشاعو
“‘Consort with them in kindness.’ (Surah an-Nisa, Ch. 4: V. 20)
“But today, people are acting in a manner that is opposed to this teaching. In this context, there are two sorts of people. One group of people have disregarded women leaving them to live an unrestricted life, as if religion does not affect them at all. So they lead a life that is diametrically opposed to Islam and no one bothers with them. Then, there is another group of people who have not left women alone to live an unbridled life, but in contrast, they have adopted a way that is so harsh and controlling that one is unable to differentiate between women and animals; these people treat women in a manner that is worse than slaves and beasts. [...] The Holy Prophet, peace and blessings of Allah be upon him, is a perfect example in every respect. Study his life and see how he treated women.” (Malfuzat [English], Vol. 3, pp. 295-296)
A narration in Sirat-ul-Mahdi mentions that Sakina Begum Sahiba, wife of Master Ahmad Hussain Faridabadi Sahib, expressed to her husband in a letter that the Promised Messiahas used to say in his majalis [religious gatherings], “Men should treat women with kindness and love.”
On the other hand, he would say to the women, “Women should make their homes a Paradise and should never speak to men in a loud voice.”
Sakina Begum Sahiba further stated that, “Whenever I used to visit the Promised Messiah’sas house, I would observe that he would always call Ummul Momineenra [Hazrat Amma Jan] very politely. He would call her, ‘Mahmud ki Walidah [Mahmud’s mother]!’ or sometimes say to her, ‘Mahmud ki Amma [Mahmud’s mom]! The matter is so-and-so.’ The Promised Messiahas was also very kind towards his servants. I do not remember once that he ever spoke harshly to any one of his servants. He would always speak to them with a smile on his face.” (Sirat-ul-Mahdi, Vol. 2, p. 319)
The Holy Quran, in the final verse of its second chapter, states that Allah does not burden a soul beyond its capacity. It further says that the more closely you follow your religion, the easier it will be for you. In other words, God is saying that he has shown you the most straightforward and shortest way to reach the ultimate goal. The more you divert from that path, the longer and more difficult your life’s journey is going to be. (Tafsir-e-Kabir, Vol. 2, pp. 656-657)
It makes perfect sense, because if God is the “Inventor” of this “apparatus” called the human, then it will run most smoothly and with ease if the “Inventor’s manual”, or “His rules”, are followed perfectly. So, compared to any other way of living your life, it is not difficult to follow the shariah.
Following the shariah is also easy because the rules are not beyond human capacity. For instance, you are meant to pray, while standing, but if you are genuinely unable to, you may pray while sitting down, or even lying down, if you cannot sit. This flexibility and relaxation applies to every other practice.
However, as has been previously mentioned, people sometimes make things difficult for themselves. For example, you are not permitted to fast, while you’re ill. If someone fasts despite this, he will not only be putting himself in great difficulty, but it will be tantamount to breaking a rule.
Yes, it is also true that if you have never practised religion before, it can be difficult in the beginning stages. It’s like that person who, after years of inactivity, starts exercising. It will be extremely difficult in the beginning, but if he perseveres, he will only grow in his ability to find the training, or in our case, the rules, easier day by day.
The principles of shariah are designed to align with and accommodate the natural capacities of human beings. Hence, the Promised Messiahas said:
“God Almighty does not require human beings to accept anything that is beyond their intellectual capacity, and only sets forth such doctrines as are comprehensible by men so that His directives should not impose upon man that which he is not able to bear.” (The Philosophy of the Teachings of Islam, pp. 191-92)
At another place, Prophet Ahmadas said:
“The shariah has never compelled a person to bear anything beyond the
strength and capacity of their faculties.
‘Allah burdens not any soul beyond its capacity.’ [Surah al-Baqarah, Ch.2, V.287]
“From this verse, it is clearly evident that the commandments of Allah Almighty are not such as are beyond the ability of one to fulfil. Furthermore, God Almighty has not disclosed His injunctions and laws to the world so that He may exhibit His eloquence and articulate speech to Man, or flaunt His lawmaking and storytelling ability – as if He had determined from the very beginning that foolish and weak human beings would never be able to act upon these injunctions. God Almighty is above and beyond such vain practices.” (Malfuzat [English], Vol. 1, p. 60)
Hazrat Munshi Zafar Ahmad Kapurthalvira relates, “Once, Hazrat Munshi Aroray Khan, Hazrat Khan Sahib Muhammad Khan and I visited the Promised Messiahas in Ludhiana. It was the month of Ramadan and I was fasting, whereas the others were not. When we met Hazrat Sahibas, there was very little time left until sunset. They told Hazrat Sahibas, ‘Zafar Ahmad is fasting’. Hazrat Sahibas rushed inside, brought a sweet drink and instructed me to break my fast. Hazrat Sahibas said, ‘Fasting while on a journey is not required.’ Thus, I obeyed the instruction.
“Later, since we were settled there, we began fasting. At iftari [time for breaking the fast], Hazrat Sahibas brought three glasses on a big tray. As we were about to open the fast, I said to Huzooras, ‘What good will one glass do for Munshi Ji (Munshi Arorey Khan Sahib)?’ Huzooras smiled and immediately went back [to the kitchen] and brought a big pitcher full of a sweet drink and offered it to Munshi Ji. Munshi Ji finished the entire pitcher, considering that Hazrat Sahibas himself was feeding him with his hand.” (Ashab-eAhmad, Vol. 4, p. 224; Al Hakam, 25 May 2018)
Ahmadas: The manifestation of God’s mercy
The Promised Messiahas said:
“The shariah has just two components. One is the right of God and the second is the right of Man.
“What is the right of God? It is to worship Him and to not include anyone else in His worship, and to remain occupied in the remembrance of Allah, to obey His commandments and to avoid His prohibitions, and to eschew all that is unlawful, etc.
“The right of man, in summary, is not to be cruel to anyone, not to transgress against the rights of anyone […].” (Malfuzat [English], Vol. 10, p. 407)
When we hear the word “Messiah” the attributes of love, kindness and compassion come to mind. Prophet Ahmadas, who was the Latter-Day Messiah, possessed all these qualities to the fullest possible extent, as he was the servant of the Seal of all the Prophets, Hazrat Muhammadsa. One of the most remarkable ways in which he manifested these qualities was that he freed God’s creation from their selfimposed shackles and the yokes that had crushed their backs.
Al
HakamWe, Ahmadi Muslims, are fortunate to have the blessed institution of Khilafat-eAhmadiyya, which is continuing the mission of the Promised Messiahas and spreading the light of the Holy Prophet Muhammadsa throughout the world. During the past 115 years of Khilafat-e-Ahmadiyya, we have witnessed its enormous blessings. Under the auspices of this divine leadership, Jamaate-Ahmadiyya has reached new heights of progress.
During the blessed era of Hazrat Khalifatul Masih Vaa, we continue to witness these blessings, and one cannot gather the countless blessings in a single article. Therefore, I shall limit myself to one aspect of those countless blessings, and that is The Weekly Al Hakam itself, which has now completed its five years, alhamdulillah.
Al Hakam was the first-ever periodical of the Jamaat, initiated during the time of the Promised Messiahas in 1897 and published in Urdu at that time. It was re-launched on 23 March 2018, from London, in the English language, by
Hazrat Khalifatul Masih Vaa
Before mentioning the progress of The Weekly Al Hakam during the blessed era of Hazrat Khalifatul Masih Vaa, a brief history of Al Hakam is presented below:
Hazrat Sheikh Yaqub Ali Sahib Irfanira, a companion of the Promised Messiahas who possessed vast journalistic experience, desired to launch Jamaat’s own newspaper. In 1897, he wrote to the Promised Messiahas and expressed his desire regarding this. In response, Huzooras said:
“We have no experience in this. [We]
need a newspaper, but our Jamaat is an impoverished Jamaat. It cannot bear the financial burden. If you can issue it based on your experience, you may do so. May Allah bless this [endeavour].” (Tarikh-eAhmadiyyat, Vol. 1, p. 641)
The first issue of Al Hakam was published on 8 October 1897 and up until the end of the year, it was printed at Riaz-e-Hind Press in Amritsar, where it was based. It was at the beginning of 1898 that it started to be published in Qadian. With a few breaks here and there, Al Hakam was successfully published until July 1943. In the second phase of its publication, it was edited by Sheikh Mahmud Ahmad Irfani Sahib, son of Hazrat Sheikh Yaqub Ali Irfanira
In his editorial in the very first issue of Al Hakam (8 October 1897), explaining the objectives of this periodical, Hazrat Sheikh Yaqub Ali Irfanira wrote:
“Al Hakam comes to the stage of journalism to fulfil its duty, declaring ىلع تلکوت ہللا [‘In Allah We Trust’]. […] The current state of journalism in India does not need my remarks to describe it, but if appropriate, we will write articles to discuss the factors leading to its current state. For now, we only need to introduce Al Hakam
“Since divine knowledge and divine law are the fountainheads of true civilisation and reform, Al Hakam has taken upon itself the heavy burden of their propagation, in order to fulfil its mission and to spread the truth and peace in the world. The method that is closest to human nature, as suggested by sound reasoning and experience, is Islam. Therefore, Al Hakam will be a true servant of Islam. The Merciful God Himself has, by His tradition and promise, appointed Hazrat Mirza Ghulam Ahmad Sahib of Qadian, peace be upon him, as the manifestation of the living blessings and hidden treasures of Islam in this era of spiritual famine; the propagation and preaching of his mission will be the primary objective of Al Hakam I would never have launched Al Hakam, especially in the dire state of the native press. It is beyond my understanding how a very powerful inspiration led me to launch it. Our opponents are raising such allegations against us that they have the potential to leave other Muslims and the government in doubt about us. To reply to such allegations; there is no better way than Al Hakam. The policy of Al Hakam shall always remain versatile, so we pledge friendship with all circles and take upon us the task of promoting peace and harmony and eliminating the very root of prejudice, stubbornness, intolerance and treachery. […] Finally, we hope that our readers will take Al Hakam to be their representative, will encourage it, and will not deprive it of their valuable suggestions. We have committed to being at peace with
everyone, as our very mission is nothing but peace and harmony. We hope that Al Hakam will never disappoint our readers.”
(Al Hakam, 8 October 1897, pp. 2-3)
Recalling the early days of Al Hakam, Hazrat Sheikh Yaqub Ali Irfanira states:
“In August 1897, Henry Martyn Clark brought about a lawsuit against the Promised Messiahas. I recorded the minutes of this court case under the title Doosri Jang-e-Muqaddas [literally, the second holy war; named after Jang-e-Muqaddas, which was an account of the debate between the Promised Messiahas and the Christian clergy held in Amritsar]. I strongly felt the need for a newspaper to express the viewpoint of the Jamaat and also to refute the allegations of a political and religious nature that were brought about against the Jamaat.
“So, Al Hakam was launched in October 1897. The government was against the press in those days and the present Press Act was about to be passed, but in these unfavourable circumstances, I launched the paper from Amritsar, purely relying on Allah.
“At the end of 1897, a relaunch of the Paisa Akhbar was being considered and I had accepted the offer of Munshi Mahbub Alam to be on the editorial staff. I was of the opinion that the headquarters of Al Hakam should be moved [from Amritsar] to Lahore, and based on this, I agreed to join the Paisa
Akhbar [Meaning, he joined the Paisa Akhbar in Lahore, to avail the opportunity to also publish Al Hakam more conveniently from Lahore]. However, when I attended the Jalsa Salana Qadian in December 1897, a resolution was moved for the establishment of a madrasah [school], for which I offered my services; thus, destiny brought me to settle in Qadian.
“At the launch of Al Hakam, discouraging factors like the decline in interest in religion and the rise in opposition to Ahmadiyyat were brought to my attention, asserting that Al Hakam would result in failure. [...]
“The editor of Al Hakam [referring to himself] came to Qadian in January 1898, sacrificing, for the sake of Qadian, the newfound ties with the Paisa Akhbar and other prospective benefits associated with Lahore; by the grace of Allah, I feel I have been prosperous. [...] It was a great challenge to access a press in Qadian; there was no press, no designers and no copywriters, and none of these wanted to come and settle in Qadian. However, the editor continued to handle these challenges.” (Tarikh-eAhmadiyyat, Vol. 1, pp. 641-642)
Hazrat Sheikh Yaqub Ali Irfanira was gifted with the wonderful skill of shorthand writing. Whether the Promised Messiahas spoke during his walks or to the evening audience, Sheikh Sahibra would immediately
note down every word and publish it in Al Hakam.
Through Al Hakam, the fresh revelations of the Promised Messiahas also got published. Events taking place in Qadian started to get coverage and articles written not only by scholars but also by the Promised Messiahas himself were published. Members of the Jamaat were thus able to enlighten themselves with Huzoor’sas spiritual provisions.
Al Hakam served this unique cause singlehandedly up to 1901, making it an extraordinary example. Then the newspaper Al Badr [later Badr] joined in sharing this sacred responsibility.
Hazrat Mufti Muhammad Sadiqra states that the Promised Messiahas used to say:
“These newspapers, Al Hakam and Badr, are my two ‘arms’. They immediately publish the revelations to [other] countries and become witnesses.” (Zikr-e-Habib, p. 151)
Regarding the publication of revelations and divine visions of the Promised Messiahas, Hazrat Sheikh Yaqub Ali Irfanira states:
“It is among the many blessings of Allah the Almighty on me that I published those revealed glad tidings, after hearing them directly from Hazrat [the Promised Messiahas] in Al Hakam generally and some in Maktubat-e-Ahmadiyya. For this, all praise belongs to Allah.” (Hayat-e-Ahmad, Vol. 5, Part 1, pp. 205-206)
On 17 September 1902, Al Hakam (Urdu) published a letter of Hazrat Mufti Muhammad Sadiqra, in which he appreciated Al Hakam’s services in spreading the Promised Messiah’sas message.
In that letter, Hazrat Mufti Sahibra said that many great tasks were being accomplished through this useful paper, including showing the world miracles and wonders by publishing the revelations of the Promised Messiahas and by conveying his pure sayings to people living in distant lands.
(“Hazrat Mufti Muhammad Sadiq’s letter on the brilliance of Al Hakam”, Al Hakam, 19 March 2021, Issue 157, pp. 34-35)
While publishing this letter in Al Hakam, its editor, Hazrat Sheikh Yaqub Ali Irfanira added an editorial note:
“We have received, and continue to receive, so many letters on various occasions about Al Hakam, that if we compile all of them, they could, without any exaggeration, form a large book. But we rarely publish these [letters] because, firstly, they should not appear as self-appreciation and secondly, the services that are appreciated in those [letters] are not due to any personal characteristic or striving of the editor of Al Hakam. In fact, it was and is the sheer grace of God that He accepted service from his humble servant and granted me the opportunity to render such services. So, Allah the Almighty alone is worthy of all kinds of praise. […]
“So, we are publishing this letter only as a means of mentioning God’s grace and bounties and also so that perhaps, by realising the need for Al Hakam, our community [Jamaat-e-Ahmadiyya] ponders upon those practical suggestions that are necessary for its [Al Hakam’s] steadfastness and strength. As Mufti Sahib always had a special love and connection with Al Hakam, which is because it is the trustee of the pearls and sayings of the sadiq [truthful one] of God – the Promised Messiahas – for this reason, due to his passion, he has, from time to time, sent his letters of thankfulness about Al Hakam.
“After reading this letter of gratitude from Mufti Sahib, I recalled an old letter of Mufti Sahib, when Al Hakam’s pace was rather slow, i.e. [when it was published] every 15 days and only spanned eight pages of text. In that letter, Mufti Sahib mentioned a dream he saw regarding Al Hakam, which was published in Al Hakam of 27 March 1898. For the interest of readers, it becomes necessary for it to be mentioned here. Mufti Sahib writes that a few days ago, he had a dream that Al Hakam was on his table, as if a postman or someone had placed it there. It had a green page. When he picked it up and opened it, it happened to be a huge newspaper on a long and wide page, just like The Civil and Military Gazette and it was published in a very neat and beautiful Urdu font. This dream, by the grace of God, has been fulfilled to an extent. If Allah the Almighty wills, it will be fulfilled in its literal meaning as well.” (Ibid.)
While mentioning the claims and teachings of the Promised Messiahas, The Madras Weekly Mail wrote:
“Ghulam Ahmad[as] keeps up a printing
into the hand of Hazrat Sahibzada Mirza Bashiruddin Mahmud Ahmad[ra].
“The Anjuman was present, and its renowned workers were at hand, yet Huzoorra entrusted the responsibility of Al Hakam’s continuation and endurance to Hazrat Mirza Bashiruddin Mahmud Ahmad[ra], and pledged to offer 1000 rupees from his own earnings. However, Divine will had it otherwise. His time to depart was nearing. For this reason, having committed Al Hakam to the trust of [Hazat Mirza Bashiruddin Mahmud Ahmadra], he returned to the threshold of the Most High.
“At that juncture, the continuation of Al Hakam was crucial. In the midst of the disorder, that arose at the demise of Hazrat Khalifatul Masih Ira, Al Hakam, by the grace of God, was at the forefront in the capacity of a successful and experienced soldier. However, various ignorant and shortsighted people assumed that Al Hakam was responsible for this happening; hence, Divine decree postponed its publication, to let it be clear that it is solely the Hand of God that acts in support of Khilafat. Around two years
of its financial situation, and I even know that sometimes its management has to face a hand-to-mouth situation, however, they have never given up despite these circumstances.”
(Anwar-ul-Ulum, Vol. 4, p. 476)
During his Jalsa Salana address on 27 December 1920, Huzoorra called the attention of members of the Jamaat towards subscribing to the Al Hakam newspaper, and then said:
“It has been a characteristic of Al Hakam […] that it preserves the history of the Jamaat, and strives to instil a [new] spirit within the Jamaat. In this field, even Al Fazl or any other periodical could not compete with it.” (Islah-e-Nafs, Anwar-ul-Ulum, Vol. 5, p. 415)
In 1934, when Al Hakam resumed publication after a break, Hazrat Musleh-eMaudra said:
“Al Hakam is the first ever newspaper of the Jamaat and the service it has rendered, as well as Badr in the last years of the Promised Messiahas, can never again be accomplished by any newspaper, even in exchange for millions of rupees.
“I declare that whether Al Hakam survives in its present form or not, its name will forever endure. No significant work on the Jamaat can be considered complete without its mention, as it carries the history of the Jamaat.
“It is my heartfelt desire that Al Hakam –the name which suggests the reverence given to the Promised Messiahas by members of the Jamaat since the beginning – remains in its physical form also.” (Al Hakam, 14 January 1934, p. 3)
Relaunch of Al Hakam during the blessed era of Khilafat-e-Khamisa
Now let’s take a glimpse into the progress of The Weekly Al Hakam during the blessed era of Hazrat Khalifatul Masih Vaa
On 23 March 2018, during his Friday Sermon, Hazrat Khalifatul Masih Vaa announced the relaunch of Al Hakam:
press and a book depot. He publishes two rather wide-awake papers, Al Hakam in Urdu, and The Review of Religions, in English.” (The Madras Weekly Mail, 22 October 1903, p. 18)
In an editorial of Al Hakam, published on 14 August 1918, Hazrat Sheikh Yaqub Ali Irfanira wrote that during the time of Hazrat Khalifatul Masih Ira, Al Hakam experienced financial difficulties due to some issues related to the printing press, and had to incur financial losses:
“Hazrat Khalifatul Masih Ira was conscious of the need for Al Hakam to such an extent that he made me pledge not to have it closed down, not on one single occasion but three times. In his last speech [at Jalsa Salana Qadian on 27 December 1913], he appealed for 6,000 rupees for Al Hakam [Khitabate-Nur, p. 565] and in his final illness, he entrusted Al Hakam to Hazrat Sahibzada Mirza Bashiruddin Mahmud Ahmad[ra]. In this manner, he practically passed my hand
later, Al Hakam was reinstated once again and this is now its new era.
“It is the collective responsibility of every sincere Ahmadi to preserve this memorial of the blessed era of the Promised Messiahas This is the newspaper that the Promised Messiahas declared to be his ‘arm’. This is the newspaper that succeeded as a great sign in all that the Promised Messiahas presented. Thereafter, Hazrat Khalifatul Masih Ira made an appeal in relation to its establishment and sustenance. In the final days of his life, he entrusted its responsibility to his successor, Hazrat Khalifatul Masih II[ra].” (“100 Years Ago… – Al Hakam and its Helpers”, Al Hakam, 17 August 2018, Issue 22, p. 4)
On 27 December 1919, during his address at the Jalsa Salana Qadian, Hazrat Musleh-e-Maudra said:
“In regards to Al Hakam, I would say that it is still continuing its efforts like a glimmering lamp [chiragh]. Its steadfastness is also very commendable. I am well aware
“Today, there is also an announcement and a source of good news in that the Al Hakam newspaper that was once published in Qadian will now be published from here. In 1934 it began printing again but stopped soon after. Today, on the Promised Messiah Day it will be launched from here [UK] in the English language. This newspaper was the first newspaper published in the time of the Promised Messiahas. It will be printed in a small quantity, however, immediately after this Friday Sermon it will be available on the internet at www.alhakam.org.
“Similarly, there will be an app called ‘Al Hakam’ for mobile phones and tablets, from which one will be able to easily download the newspaper and read it. The app will be available for familiar mobile devices such as Apple and Android after this sermon. The first edition is a special feature for the Promised Messiah Day and in the future, a new edition will be uploaded every Friday. Also, there will be a few printed copies available. Nevertheless, people will be able to benefit from this.
“After this launch, may God Almighty enable it to continue incessantly. Since this newspaper will be in English, the Englishspeaking members should derive maximum benefit from this.” (Al Hakam, 20 April 2018, Issue 5, p. 11)
A special message from Huzooraa Hazrat Khalifatul Masih Vaa graced this historic occasion with the following special message for the readers of Al Hakam, in which he said:
“Alhamdulillah, after a long period, Al Hakam newspaper is being launched online.
“Al Hakam bears great significance in that it was the first newspaper of the Jamaat, established during the life of the Promised Messiah, peace be upon him. Then, after a long interval, it was re-established in 1934, during the time of Hazrat Khalifatul Masih II, Allah be pleased with him, by Irfani Sahib. Now, Allah the Almighty has granted the opportunity to Asif Mahmood Basit Sahib to launch it once again, on the internet.
“May Allah enable this newspaper to be published regularly and may Allah accept the desire of Hazrat Khalifatul Masih II, Allah be pleased with him, which he expressed in 1934 upon its relaunch:
“‘Its name will forever endure. Not even the most important of Jamaat tasks can be achieved without mentioning it because it bears the history of the Jamaat. … It is my heartfelt desire that Al Hakam, the name which suggests the reverence given to the Promised Messiah, peace be upon him, by members of the Jamaat, remains in its physical form also.’ [Al Hakam, 14 January 1934, p. 3]
“Now that it is being relaunched with the effort of our youth, may Allah enable this newspaper to remain forever and may it continue unimpeded so that we never see its termination.
“May Allah always help those who work for this newspaper and may Allah the Almighty also enable its readers to derive true benefit from it. Now that it is to be published in English, I hope, and it is my prayer, that it will prove to be a beneficial organ of the Jamaat for the English readership, inshaAllah Ta‘ala.” (“Message From Huzoor”, Al Hakam, 23 March 2018, Issue 1, p. 3)
By the grace of Allah, Al Hakam continues to flourish in light of the divine guidance, prayers and support from our beloved Imamaa
The aim of Al Hakam has been to amplify the message of the Promised Messiahas throughout the world. By printing the words of Hazrat Khalifatul Masihaa, publishing academic articles and research, showcasing the great legacy of Islam, presenting the true teachings of religion and showing to the world how Khilafat-eAhmadiyya continues to spread the dawn of a new era, Al Hakam is honoured to contribute to the purpose of the Promised Messiahas
Al Hakam publishes the official English translation of Hazrat Amirul Momineen’saa Friday Sermon every week, as well as exclusive interviews with him. It covers Huzoor’saa tours and makes the updates available to its readers. Moreover, Al Hakam publishes summaries soon after Huzooraa has delivered an address at Jalsa Salana, a special reception, a mosque opening, or any other event as ‘From the Markaz’. ‘Answers to Everyday Issues’ is another feature wherein answers to questions given by Hazrat Khalifatul Masih Vaa on various
occasions in his written correspondence and during MTA International programmes are officially published. There has also been a special emphasis on preserving the history of the Ahmadiyya Muslim Jamaat in Al Hakam with regular feature articles such as ‘100 Years Ago’, ‘This Week in History’, ‘From the Archives’, ‘Pioneer Missionaries’, and ‘Coming from every distant track’.
Al Hakam regularly receives questions on an array of topics, particularly in relation to the beliefs of Ahmadiyyat, and thus, Al Hakam initiated a new column called “Islam Today”, in which all such questions are answered that are general and beneficial to a large audience.
In addition to the above, Al Hakam publishes news from the Ahmadiyya Muslim Jamaat around the world, book reviews, special editorials commenting on contemporary affairs from the Islamic viewpoint and articles on the various aspects of the theology of Islam and Ahmadiyyat.
Al Hakam’s articles are on an array of topics, both religious and secular. It publishes special issues on certain occasions, which include articles on various topics such as the blessed life of the Holy Prophetsa, blessings of the Holy Quran, Khulafa-eRashideen, history of Islam, blessed life of the Promised Messiahas, the prophecy of Musleh-e-Maud, Khilafat-e-Ahmadiyya, history of Ahmadiyyat, companions of the Holy Prophetsa and the Promised Messiahas, the holy month of Ramadan, Eid-ul-Fitr, Eid-ul-Adha, and Hajj.
During the early days of the Covid-19 pandemic, on 27 March 2020, Hazrat Khalifatul Masih Vaa delivered a special message for the worldwide Ahmadiyya Muslim Jamaat. While advising the members as to how they could spend their time during quarantine, Huzooraa said:
“They can read an extract from Malfuzat [sayings and discourses of the Promised Messiahas], the books of the Jamaat, other writings of the Promised Messiahas, Al Fazl, Al Hakam or from any other periodicals of the Jamaat and deliver the Friday sermon.” (Al Hakam, 24 April 2020, Issue 110, p. 19)
Since this is an established fact that the works of the divine communities never pause, the world witnessed a new avenue opening for the Jamaat in the shape of virtual mulaqats with Hazrat Khalifatul Masih Vaa, through which members of the Jamaat from around the world had the opportunity to meet with their beloved Imamaa, and get guidance from him on an array of topics. Al Hakam has had the privilege of publishing comprehensive summaries of these virtual meetings for the benefit of its readers.
In March 2022, Al Hakam commenced its podcast titled “The Al Hakam Inspire”, which explores inspiring research and ideas with guests from various fields of science, medicine, history, politics, and religion. Where applicable, inspiration and ideas from Islam and religion are discussed.
On various occasions during its five years, Al Hakam has been mentioned by Hazrat Amirul Momineenaa with great love and affection. On one hand, it is a source of great honour for the newspaper, on the other hand, it also urges this organ of the Jamaat to put in even more effort.
On 7 August 2021, during his second-day address at Jalsa Salana UK, Hazrat Amirul Momineenaa spoke about the blessings of
Allah showered upon the Jamaat during the previous year. In regards to Al Hakam, Huzooraa said:
“There is Al Hakam. It is published weekly. Through social media, it is being reached and read quite widely and young English people are benefitting quite considerably from it. They are also doing good work and they have good intellectual articles and articles of historical nature.” (Al Hakam, 13 August 2021, Issue 178, p. 17)
On 6 August 2022, during his secondday address at the Jalsa Salana UK, while mentioning the Jamaat’s progress, Huzooraa said that Al Hakam is published in English and, by the grace of Allah, the readership is growing and its podcast – Al Hakam Inspire is getting viewership from outside the Jamaat as well.
The words of our beloved Imam prove to be very helpful for the Al Hakam team and encourage them to make even greater efforts to serve the cause of Islam Ahmadiyyat.
In short, Al Hakam is continuing to flourish by the grace of Allah and with the help of the guidance and prayers of Hazrat Amirul Momineenaa Alhamdulillah.
We wish to request that our readers remember the whole team of Al Hakam in their prayers so that Allah the Almighty may enable us to serve the cause of Islam Ahmadiyyat with sincerity, steadfastness, and diligence. May we all become the Sultane-Naseer of Hazrat Khalifatul Masihaa
The Weekly Al Hakam is available in print as well. We request everyone that if they wish to receive a copy at their home, please contact: subscribe@alhakam.org
Jalees Ahmad
Al
HakamThe Holy Quran and Ramadan share a unique relationship. “The month of Ramadan is that in which the Quran was sent down as a guidance for mankind with clear proofs of guidance and discrimination.” (Surah al Baqarah, Ch.2: V.186)
Ramadan is filled with immense blessings. As Muslims, we are once again reminded of God’s grace upon mankind. The Holy Quran, the lamp that aids us in navigating through the darkness of the world, was revealed in this very month. Without it, man is in perpetual darkness.
This month affords us Muslims a deeper opportunity to further strengthen our bond with this roadmap to righteousness, the Holy Quran. It is at the top of every Muslim’s to-do list to recite the Holy Quran daily. In this month, we should strive to engage with the Quran in all ways possible, whether it be by reading and completing the recitation, listening to the recitation, or even learning a new surah. As the Holy Prophetsa said, a person who recites even a letter of the Holy Quran, shall receive a great reward from it.
(Jami‘ at-Tirmidhi, Kitab thawabi l-qur’ani ‘an rasulillahsa, Hadith 2910)
Thus, when we read and study this glorious book, we must remember that we are holding in our hands the Word of God revealed to our master, the Holy Prophetsa
In our day-to-day lives, as we go about the day, we should always remember to take a step back, reflect and remind ourselves why we are here on earth and what our purpose is. In our everyday lives, aren’t we all trying to improve? Don’t we all try to go the extra mile to attain God’s love and become “the best”? Imagine the Holy Prophetsa advising his companions with a two-step guide to becoming the best Muslim. Hazrat Uthmanra narrated that Allah’s Messengersa said:
ہملعو نآرقلا ملعت نم مكريخ
“The best among you are those who learn the Holy Quran and teach it.” (Sahih Bukhari, Kitab fazaili l-qur’an, Hadith 5027)
Simple and neat, isn’t it? Ramadan is a great month to deepen our relationship with the Holy Quran. As Muslims, to become “the best” – as described by the Holy Prophet –we must ensure we not only read but also study the Holy Quran and know it to such an extent that we can then impart its wisdom to other Muslims and the rest of the world. One way we can do this is by simply telling a friend about a point you found interesting in your daily recitation of the Holy Quran.
Hazrat Musleh-e-Maudra has explained:
“Regarding this study [of the Holy Quran], it should be remembered that every
man should fix for himself a certain amount of the text, which he should read daily. He should not indulge in desultory reading but should observe a regular system and measure. Desultory and irregular reading is not fruitful. What is therefore required with reference to the study of the Holy Quran is that a certain amount of it should be fixed for daily study and the same [should be] fully read every day.” (The Review of Religions (English), January and February 1920, pp. 4-6)
Further, Huzoorra added:
“[...] the reading should be intelligent and never so hurried as to preclude a proper understanding of the sense. Slow reading should be practised so that a comprehension of the sense may accompany the reading of the text and, at the same time, due reverence may be paid to the sacred nature of the book.” (Ibid.)
While reciting the Holy Quran is of great significance, we must also remember and spare time to listen to the Word of Allah.
It is reported that the Holy Prophetsa desired to listen to the Holy Quran:
Hazrat Abdullahra narrates that the Holy Prophetsa said to him, “Recite the Quran to me.” Abdullah replied, “Shall I recite [the Holy Quran] to you while it has been revealed to you?” He said, “I like to hear it from others.” (Sahih Bukhari, Kitab faza’ili l-qur’an, Hadith 5049)
The Holy Quran has a profound effect on the heart. One only needs to recall the incident of Hazrat Umar’sra acceptance of Islam. A man who went out to kill the Prophetsa returned home as one of his greatest devotees. Indeed, it was the light and impact of the Holy Quran that caused his heart to melt before the glory of Allah.
Hazrat Umar narrates that the Holy Prophetsa said:
“By this Book, Allah will exalt some nations and degrade others.” (Sahih Muslim, Kitab salati l-musafirina wa qasriha, Hadith 817a)
It is important to recite the Holy Quran in a melodious voice. The Holy Prophetsa explained:
“Allah listens more attentively to a man with a beautiful voice who recites Quran out loud than the master of a singing slave listens to his slave.” (Sunan Ibn Majah, Kitab Iqamati s-salati wa s-sunnatu fiha, Hadith 1340)
Further, the Holy Prophetsa said:
“Whoever does not make his voice melodious [while reciting the Holy Quran], he is not one of us.” (Sunan Ibn Majah, Kitab Iqamati s-salati wa s-sunnatu fiha, Hadith 1337)
Hazrat Khalifatul Masih Vaa, in his Friday Sermon of 29 March 2019, narrating a tradition from the history of Islam, said:
“In one of the traditions, it states that once Hazrat Aishara arrived a little late to see the Holy Prophetsa. The Holy Prophetsa asked her why she was late, and she replied, ‘A qari [reciter] was reciting the Holy Quran in the most beautiful manner. I began listening to his recitation of the Quran, and thus got late.’ The Holy Prophetsa put on his cloak and went outside and saw that it was Hazrat Salimra who had been reciting the Holy Quran. Upon seeing this, the Prophetsa
proclaimed, ‘I thank God Almighty, Who has granted my people such a beautiful qari as yourself.’ (Usdul Ghabbah, Vol. 2, p. 383, Salim Maula Abi Huzaifah, Dar-ul-Kutb al‘Ilmiyyah, Beirut, 2003)” (Hazrat Khalifatul Masih Vaa, Friday Sermon, 29 March 2019)
The Holy Prophetsa, upon reciting the Holy Quran, would seek God’s refuge and mercy. It was part of his practice to seek God’s mercy when hearing or reciting verses that related to the topic of mercy. A companion of the Holy Prophetsa reported that he once prayed along with the Holy Prophetsa: “When he [the Holy Prophetsa] recited a verse which spoke of mercy, he stopped and made supplication, and when he came to a verse which spoke of punishment, he stopped and sought refuge.” (Sunan Abi Dawud, Kitab as-salat, Hadith 873)
Further, in light of seeking Allah’s forgiveness upon reading a verse relating to His mercy, we read that Hazrat Huzaifahra narrated, “The Holy Prophetsa recited Surah
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Awwab Saad Hayat Al Hakam
The Holy Quran’s chapter al-Infitar, which consists of 20 verses, was revealed during the Meccan period of Islam. In its fifth verse, Allah the All-Knowing announces news about the end times and states:
ترثعب روبقلا اذاو
“And when the graves are laid open.” (Surah al-Infitar, Ch.82: V.5)
With regards to the word رثعب, used in the above verse, it is stated in the Dictionary of the Holy Quran:
“[aor. رثعبی inf. noun ةرثعب]:
“(1) He took a thing out; (2) He laid it open or exposed it; (3) He raised what was in a thing and caused it to come forth; (4) He examined; (5) He searched; (6) He searched or dispersed a thing and turned it over.
“ ترثعب روبقلا اذاو: And when the graves are laid open (82:5). روبقلا ىف ام رثعب: When those in the graves are raised (100:10).” (Malik Ghulam Farid MA, Dictionary of the Holy Quran, pp. 77)
Five Volume Commentary
Interpreting the verse to mean the revival of the spiritually dead or the extraction of mineral wealth, the Five Volume Commentary states:
“These verses (2-5) may refer to the great spiritual revolution brought about by the Holy Prophetsa. In this case, [...] ‘the laying open of the graves’ would mean
that through the teachings of Islam, the spiritually dead people would receive a new life and, as it were, come out of their graves. Or the verse may mean that the earth would throw out its treasures of mineral wealth.” (Five Volume Commentary, Surah al-Infitar, Ch. 82: V. 5)
Interpreting the verse to mean the exhumation of dead bodies and excavation of long-buried cities etc., the Five Volume Commentary states:
“The verse may signify that in the Latter Days, graves will be laid open, as has been done in the case of the tombs of the ancient kings of Egypt; or it may mean that towns and monuments submerged and long forgotten would be dug out.” (Ibid.)
Hazrat Musleh-e-Maudra has also presented the following interpretation of the verse:
“[Exhumation] is a phenomenon that we observe to be prevalent among Christians today. In the past, cemeteries were highly respected, and historical records show that when a cemetery was discovered during city expansion, people would change the direction of the expansion to preserve the cemetery’s sanctity. However, in this nation, there is no respect for cemeteries. During the construction of Delhi, hundreds of cemeteries were destroyed without any regard for their significance. When we read old history, we are surprised by how much the dead were respected by [our human ancestors]. If a cemetery was found during city expansion, people would change the direction of expansion to preserve it. However, nowadays, when a cemetery is discovered during a city’s construction, it is boldly uprooted, and a building is erected in its place, with no consideration for its significance. Hence, this [verse] suggests that cemeteries will be destroyed due to overpopulation.
“The phrase ‘ روبق ةرثعب’ also refers to the opening of old tombs, as seen in Egypt, where mummified bodies are excavated. The dictionary defines it as ‘ راثاو ہمشکف ہجرختسا ہیف ام,’ which means to remove the soil from the grave, expose it, and spread the contents.
“Christians also dig up graves, and mummies are sent to museums in France, England, America, and Russia. They divide the bodies among themselves as if they were property, stripping the corpses bare and displaying them in different museums. When Muslims are in power, it is their duty to bury the dead in graves,
rather than exhuming and humiliating them. They should also bury the body of the Pharaoh of Egypt and inscribe a plaque over his grave.
“Moreover, since the word ‘ ربق’ can also refer to buried things in general, [the verse] could mean that old cities, libraries, and buildings will be excavated in this era. Therefore, old burials, buildings, and cemeteries will be discovered.” (Tafsir-eKabir, Vol. 8, pp. 252-253)
Through the study of the pages of the Old Testament, we learn about the transfer of the remains of the dead from one country to another, such as when Prophet Josephas transferred his father’s body from Egypt to the land of Canaan several months after his demise, with the King’s permission. (Genesis 50) Additionally, when Prophet Josephas himself was nearing his demise, the Bible records:
“And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence. So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt.” (Genesis 50:25-26)
In the Victorian era, European nobles purchased mummies or other artefacts from Egyptian tombs (pyramids) and displayed them in their homes as a symbol of their wealth and grandeur. (Collin Renfrew and Paul Bahn, Archaeology: Theories, Methods, and Practice, London, 1991, Thames & Hudson Ltd, p. 22)
Recent examples of exhumation
In recent times, exhumation practices have been conducted for various reasons, including forensic investigation, historical research, and religious or cultural traditions. Forensic exhumations are often performed to gather evidence in criminal investigations, such as murder cases, where the body of the victim may provide crucial clues to help solve the crime. Historical exhumations, on the other hand, are carried out to uncover and learn more about the lives and deaths of historical figures, such as kings, queens, and other notable individuals. Exhumations are also conducted for religious or cultural reasons, such as the reburial of remains according to specific customs or beliefs.
As we reflect on the Quranic verse under discussion, the following cases of various kinds of exhumation can provide valuable insights and much to ponder over:
The Romanov family, including Tsar Nicholas II, his wife Alexandra, and their five children, were brutally executed in the basement of the Ipatiev House in Yekaterinburg on 17 July 1918.
After the execution of the Romanovs, the Bolshevik guards dumped the bodies into an abandoned mineshaft. Two days later, the leader of the guards returned with kerosene and sulfuric acid, poured acid on the remains of two of the tsar’s children, Alexei and Maria, burned them, and buried the remnants nearby. The rest of the bodies were burned, placed into a
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al-Baqarah, Aal-e-Imran, and an-Nisa in one rak‘ah, and he did not reach any verse that spoke of mercy but asked Allah for it, nor any verse that spoke of punishment but he asked Allah for protection therefrom.”
(Sunan an-Nasa’i, Kitab al-iftitah, Hadith 1009)
It is important to recite the Holy Quran in Arabic and read its translation, if need be, for a deeper understanding. This is essential when establishing a close connection with the context of the Holy Quran. However, we must also bear in mind the significance of reciting the Holy Quran in the language it was revealed in.
The following hadith shines ample light on the importance of reciting the Holy Quran. In Sahih Muslim, we read:
Hazrat Aishara narrated that the Holy Prophet Muhammadsa said, “One who is proficient in the Quran is associated with the noble, upright, recording angels; and he who falters in it, and finds it difficult for him, will have double rewards.” (Sahih Muslim, Kitab salati l-musafirin wa qasriha, Hadith 798a)
The hadith is simple and clear; however, the more one reads and ponders over it,
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grave, and had sulfuric acid poured onto them.
The burial site of the Romanovs was unknown until 1979, when it was discovered. The remains were reburied the following year but were exhumed by the post-Soviet government in 1991. After extensive debate, the Kremlin successfully reburied five of the seven sets of remains in 1998, only to have them temporarily exhumed in 2015 for further investigation.
The remains of Maria and Alexei were missing. The final two remains were unearthed in 2007, leading to further debate with the Russian Orthodox Church, as a result of which the reburial of the last two Romanovs, whose remains are being held in Russian state vaults, is yet to take place. (Cora Burridge, The Romanov Remains: Reburial and Controversy, 2020, University of Amsterdam, pp. 3-6)
In October 2019, the remains of Francisco Franco, the former Spanish dictator, were exhumed from a grand mausoleum and reburied in a more usual kind of grave near Madrid. The long-awaited relocation fulfilled a key pledge of the socialist government, which stated that Spain should not continue to glorify a fascist who ruled the country for nearly four decades. (www.bbc.co.uk/news/worldeurope-50164806)
The remains of Yasser Arafat, the former President of the State of Palestine, were
the more one can understand the Holy Prophet’ssa wisdom and various other matters. Apart from mentioning the grand reward one receives for reciting the Book of Allah, it seems as if the Holy Prophetsa was encouraging readers who found it difficult to recite the Holy Quran to continue doing so and not give up. Often, people abandon tasks they find challenging. However, this hadith serves as an encouragement to continue reciting the Holy Quran even if one finds it difficult to do so properly.
So, at any point, whenever one faces difficulty in reciting the Holy Quran correctly, remember the reward and the words of the Holy Prophet’ssa that serve as encouragement.
Through the common practice of reading, studying, and following the Holy Quran, Man is able to establish a relationship with the One Who revealed it and is counted among His people. The Holy Prophetsa is reported to have said:
“Allah has His own people among mankind.”
When asked who they were, the Holy Prophetsa replied:
“The people of the Quran, the people of Allah and those who are closest to Him.”
to be exhumed by a team of international forensic experts in 2012 to investigate the cause of his death. The move divided opinion among Palestinians and the international community, with some believing that the investigation was necessary to uncover the truth about Arafat’s death, while others saw it as a violation of his memory and legacy. Despite the controversy, the investigation proceeded, but the results were inconclusive, leaving unanswered questions about his death. A reburial ceremony with full military honours had been planned, but this was ultimately not deemed necessary as the body was not removed from the grave during the collection of the samples. (www.bbc.co.uk/ news/world-middle-east-20501945)
Modern construction works may involve excavation and the disturbance of the ground, which could require exhumation in sites previously used for burials. Examples of such projects include the construction of new buildings, roads, railways, and other infrastructure. Several high-profile cases have made headlines worldwide in recent years, including the discovery of the remains of King Richard III in Leicester, England, in 2012. His skeleton was found buried beneath a car park during construction work. (www. kriii.com/about-the-centre/an-incrediblediscovery/)
The Catacombs of Paris are a renowned underground network of tunnels,
The Holy Quran, is the perfect book of guidance that illuminates the path of life with its brilliant teachings. Like a radiant moon, it provides invaluable light to help the reader navigate the twists and turns of existence and achieve the true purpose of creation. It is the complete step-by-step guide, serving as a compass to lead Man to achieve the epitome of life and their purpose. To truly benefit from the Holy Quran, one must strive to make it one with their soul by making full efforts to follow each commandment to the best of their ability. One must strive to keep the Holy Quran close to the heart. The Holy Prophetsa is reported to have said:
Hazrat Ibn Abbas narrates that the Messengersa of Allah said: “Indeed, the one who does not have the Quran within him [i.e. his heart], is like the ruined house.”
(Jami‘ at-Tirmidhi, Kitab thawabi l-qur’ani ‘an rasulillahsa, Hadith 2913)
Our relationship with the Holy Quran should last throughout our lives and not be limited to a single month. However, as the month of Ramadan has a unique and close link with the Holy Quran, we must strive to elevate our relationship with Allah and His Book, which He revealed for the benefit of mankind.
chambers, and passageways that serve as a burial site for millions of human remains.
The history of the Catacombs dates back to the first century AD, when the first open-pit quarries were established to extract building materials. In the fourteenth century, underground quarries were created, which led to the development of an extensive network of tunnels and passages beneath the city of Paris. In 1774, a severe collapse of Rue DenfertRochereau resulted in the swallowing up of 300 metres of the city’s infrastructure. This event prompted King Louis XVI to sign a decree prohibiting material extraction from beneath public roads. In April 1777, the Department of General Quarry Inspection was established to protect Parisian quarries.
Around that time, Paris also faced the issue of overcrowded cemeteries. To address the issue, the Parisian authorities repurposed the Tombe-Issoire quarries into a large underground ossuary. Hence, between 1787 and 1814, millions of human remains were moved from parochial cemeteries to the Catacombs. The ossuary was opened to the public in 1809 and became a popular tourist attraction. Decorative displays with bones, such as arches and pillars, were created between 1810 and 1814, resulting in the striking underground monument that is open to visitors to Paris today. (www.catacombes. paris.fr/en/history)
Exhumation is only one aspect of the interpretation of this verse (82:5), examples of which the world has seen throughout history and which we continue
On 6 March 2023, two officials from the US Embassy in Kosovo visited the centre of Jamaat-e-Ahmadiyya Kosovo, in Prishtina. They were Mr Dominic P McIntyre, the Political Officer for Human Rights and Ms Raba Gjoshi, the Political Advisor for Human Rights.
On 9 March, two officials from the European Union Special Representative’s Office in Kosovo also visited the centre of the Community. They were Mr Stefano Gnocchi (Head of Section Non-Majority Communities, Religious Cultural Heritage and North Section) and Mr Pleurat Kurti (Language/ Outreach Officer for Community Affairs).
They were informed about the history of the Ahmadiyya Muslim Jamaat in Kosovo. We also had the opportunity to tell them about some of the religious, cultural and educational activities that we organise in the Jamaat.
We presented them with some books of the Jamaat, such as Islam’s Response to Contemporary Issues, and the Albanian translations of The Philosophy of the Teachings of Islam, Life of Muhammadsa, and World Crisis and the Pathway to Peace
to observe today. However, it is important to remember that the teachings of the Holy Quran are so profound that even if all the oceans were ink and all the trees in the world were pens, they could not fully convey its meanings.
In this modern era, the Ahmadiyya interpretation of the Holy Quran provides the most comprehensive and accurate solutions to the issues that we face. Thus, in this era, it is essential to interpret the Holy Quran in light of the writings of the most ardent devotee of the Holy Prophet Muhammadsa, that is, the Promised Messiahas and the Khalifa of the time.
24 March 1889: The Promised Messiah as was in Ludhiana on this day, and on this second day of the inception of the Bai‘at , Huzoor as accepted some more new members as mentioned in the Register Bai‘at ( Weekly Al Hakam , 23 March 2018, Issue I, pp. 5-6)
24 March 1989: On this day, Hazrat Khalifatul Masih IVrh delivered the fi rst Friday sermon of the second century of Ahmadiyyat from Islamabad, Tilford, UK, which was listened to in Mauritius and Germany as well via telephone, and it was the fi rst-ever occurrence of this kind. Huzoor rh said that at the outset of the second century of Ahmadiyyat, Allah Almighty had vouchsafed him the gift of “ as-salamu ‘alaykum wa rahmatullah ”. ( Khutbat-e-Tahir , Vol. 8, p. 179)
On this occasion, various events took place; for instance, Huzoor rh planted a tree, and a person took bai’at as well.
24 March 2004: On this day, during his tour of Ghana, Hazrat Khalifatul Masih Vaa visited Salaga and inspected the Talim-ul-Islam Ahmadiyya Secondary School there. Huzoor aa was the principal of this school from 1977 to 1979. ( Al Fazl International , 2 April 2004, pp. 10-11)
25 March 1910: The Jalsa Salana, which had been postponed in December 1909, commenced in Qadian and spanned three consecutive days starting on this day. It was attended by 3,000 people. During the Friday sermon of Hazrat Khalifatul Masih I ra on this day, some members were assigned to repeat and echo the words of Huzoor ra so that everyone in the large audience could clearly hear his voice. ( Tarikhe-Ahmadiyyat , Vol. 3, p. 316)
25 March 1933: On this day, the foundation stone of a mosque in Ambala, India, was laid, and it was
later inaugurated on 30 July 1933. ( Tarikh-e-Ahmadiyyat , Vol. 6, p. 135)
25 March 1952: On this day, Hazrat Musleh-e-Maud ra addressed a press conference in Hyderabad, Pakistan. Huzoor ra also addressed a gathering of 1,000 people in the Theosophical Hall in Hyderabad about the importance of Muslim unity. ( Tarikhe-Ahmadiyyat , Vol. 14, pp. 62-63)
25 March 2004: On this day, during his tour of Africa, Hazrat Khalifatul Masih Vaa travelled from Ghana to Burkina Faso. ( Al Fazl International , 2 April 2004, p. 11)
26 March 1934: On this day, under the instructions of Hazrat Muslehe-Maud ra a delegation from Jamaate-Ahmadiyya called on Freeman Freeman-Thomas, 1 st Marquess of Willingdon, GCSI, the Governor General and Viceroy of India, and called his attention to the rights of the Muslims of British India, especially during the transfer to the new government set up. This meeting took place in Delhi, and the delegation consisted of 22 members, including Hazrat Mirza Sharif Ahmad Sahib ra. ( Tarikh-e-Ahmadiyyat , Vol.
6, p. 159)
26 March 1939: On this day, a subcommittee was formed to discuss and formulate the programmes to mark the upcoming Jubilee of Ahmadiyyat and Khilafat of Hazrat Khalifatul Masih II ra. Hazrat Mir Muhammad Ismael ra was assigned to head this historic task. ( Tarikh-e-Ahmadiyyat , Vol. 7, p. 577)
25 March 1977: On this day, an exhibition of the Holy Quran and Jamaat literature was organised in Japan. Ataul Mujeeb Rashed Sahib, then serving as a missionary in Japan, reported in the Dai ly Al Fazl Rabwah of 5 April 1977 that a very successful exhibition of Islamic literature was organised by the Ahmadiyya Muslim Jamaat in Japan on 26 March 1977. This exhibition showcased translations of the Holy Quran in more than 15 languages, along with various other Islamic books, newspapers and magazines. It was the fi rst exhibition of its kind in Japan. Many researchers, professors and journalists from Japan, and ambassadors and students from other countries showed great interest.
26 March 2004: On this day,
during his tour of Africa, Hazrat Khalifatul Masih Vaa granted separate audiences to the then prime minister of Burkina Faso, Per Langa Ernest Yonhi, and the then president, Blaise Compaore. ( Al Fazl International , 9 April 2004, p. 2)
27 March 1972: On this day, Hazrat Khalifatul Masih III rh inaugurated the science block of Jamia Nusrat, Rabwah, Pakistan. Huzoor rh delivered a speech and provided guidance and instructions on various matters Earlier, on 8 March 1970, Huzoor rh had laid the foundation stone of this block. ( Tarikh-e-Ahmadiyyat , Vol. 28, p. 41)
27 March 2004: On this day, Hazrat Khalifatul Masih Vaa addressed the closing session of the Jalsa Salana of Burkina Faso. During the proceedings, Omar Moaz Sahib recited a poem based on the following revelation of the Promised Messiah as:
رسم ای كعم ىن ا “Surely, I am with you, O Masroor.”
This revelation was repeated in the poem and 13,000 Ahmadi Muslims, together in one voice, repeated the revelation during the recitation of the poem. ( Al Fazl International , 9 April 2004, p. 4)
28 March 1999: On this day, Hazrat Khalifatul Masih IVrh led the Eid-ul-Adha at the proposed site of the Baitul Futuh Mosque, Morden, UK. ( Al Fazl International , 16 April 1999, p. 1)
28 March 2004: On this day, during his tour of Burkina Faso, Hazrat Khalifatul Masih Vaa granted audience to the regional presidents along with their amilas, the presidents of the auxiliaries,
za‘eems , and other offi ce bearers from 12 regions, who numbered around 500. ( Al Fazl International , 9 April 2004, p. 7)
29 March 2004: On this day, during his tour of Burkina Faso, Hazrat Khalifatul Masih Vaa visited the Ahmadiyya Humanity First Centre in Ouagadougou and granted audiences to the local mayor, Ouadragou Zakaria, and the Minister of State for Agriculture, Hon Salif Dialo. ( Al Fazl International , 9 April 2004, p. 8)
30 March 1893: On this day, the Promised Messiah as dispatched a detailed letter to his fi erce foe, Maulvi Muhammad Hussain of Batala. In it, Huzoor as forwarded a concise idea through which a decisive duel was to be held between the two parties. With that proposed competition in the commentary of selected verses of the Holy Quran, Huzoor as sought to put an end to the long-running severe opposition of Maulvi Sahib. In the event of, God forbid, the failure of Huzoor’s arguments, Huzoor as off ered that he would burn all his books and repent of all his claims. Maktubat-e-Ahmad [compilation of the letters of the Promised Messiah as], volume 1, pages 359–362, recorded this dispatch.
30 March 1905: On this day, the Promised Messiah as appointed Hazrat Mufti Muhammad Sadiq ra as the editor of Al Badr [later Badr ] after the demise of Babu Muhammad Afzal Sahib ra. ( Malfuzat [1988], Vol. 4, p. 251)
30 March 2004: On this day, during his tour of Burkina Faso, Hazrat Khalifatul Masih Vaa departed from Ouagadougou to Dori, and the distance was around 265 kilometres, of which only 105 kilometres were covered with a proper road. There, Huzoor aa graced various events arranged by the local jamaat . ( Al Fazl International , 9 April 2004, p. 8)
On 20 February 2023, Jamaat-e-Ahmadiyya Canada held Jalsa Yaum-e-Musleh-e-Maud across the country. All imarats and jamaats of Canada, across the six time zones, held jalsas
A jalsa was held at the Mubarak Mosque in Brampton, Ontario. A picture exhibition showcasing the life of Hazrat Musleh-eMaudra was set up by Brampton East Imarat’s Ishaat department. Majlis Khuddamul-Ahmadiyya, Majlis Ansarullah, and Lajna Imaillah each prepared exhibitions showcasing how Hazrat Khalifatul Masih IIra founded, nurtured, and guided their respective auxiliary organisations. The jalsa was presided over by the local Amir Zahid Masud Sahib. It commenced with a recitation from the Holy Quran and its Urdu and English translations, followed by an Urdu poem with its English translation. Asif Ahmed Arif Sahib gave the opening remarks and highlighted the reasons behind holding Jalsa Yaum-e-Musleh-e-Maud. He spoke in both English and Urdu. Misbah Ahmed Sahib made a presentation on behalf of Majlis Khuddam-ul-Ahmadiyya on the topic of “Aiming Higher”. The words of the Prophecy of Musleh-e-Maud were then presented in Urdu and English, followed by a video documentary on the life of Hazrat Musleh-e-Maudra that was prepared by MTA. Asfand Suleman Sahib delivered a speech in Urdu on the “Spiritual Knowledge of Hazrat Musleh-e-Maudra”. The event concluded with a silent prayer, followed by dinner. The event was attended by over 650 members.
Another jalsa was held at the Baitul Islam Mosque in Toronto. Amir Jamaat Canada, Lal Khan Malik Sahib presided over the
session, which started with the recitation from the Holy Quran with its Urdu and English translations. Musleh Shanbour Sahib, who is originally from Palestine, presented the hadith about the Promised Messiahas marrying and being blessed with children, in Arabic and Urdu with English translation, followed by a poem with its English translation. Amir Jamaat Canada delivered an address on the importance and purpose of holding Jalsa Yaum-e-Muslehe-Maud. The words of the Prophecy of Musleh-e-Maud were read in Urdu with their English translation. Mubashar Ahmad Badar Sahib delivered a speech in English on the topic of “Introduction of the Books of Hazrat Musleh-e-Maudra”, followed by a video documentary on the life of Hazrat Musleh-e-Maudra, produced by MKA Toronto West Region. The final speech of the jalsa was in Urdu, and was delivered by the local amir, Misbah Baloch Sahib, on the “Importance of the Prophecy of Musleh-
e-Maud”. It highlighted the achievements of Hazrat Musleh-e-Maudra and shared prophecies about him in earlier scriptures. Amir Jamaat Canada concluded the event with a silent prayer. The total attendance was 450.
A jalsa was held at the Bradford Community Center, which started with the recitation from the Holy Quran with its English and Urdu translations, followed by a poem. The words of the Prophecy of Musleh-eMaud were then read out with their English translation. Naib Amir Jamaat Canada, Hadi Ali Chaudhary Sahib, presided over the session and delivered a speech on the numerous achievements of Hazrat Muslehe-Maudra and demonstrated how the divine prophecy was fulfilled in him. He led everyone in silent prayer to conclude the session, which was attended by 170 members.
Additional Qaid Tabligh, Majlis Ansarullah UK
Majlis Ansarullah UK held a National Tabligh Day on 19 February 2023. Its theme was “Stop World War 3”. The programme was announced at the beginning of the year in the Tabligh annual plan and detailed instructions were provided to the regions and majalis weeks before the day through various meetings and communication channels.
On the day, the ansar brothers participated in person and virtually as well. Ansar from 16 regions and many majalis throughout the country gathered in their local towns and city centres to set up stalls.
They displayed posters based on various instructions from the addresses of Hazrat Khalifatul Masih Vaa about the importance of peace, and leaflets on the same subject were also distributed. Many children participated along with their fathers.
The events started with silent prayer and briefings from allocated locations and then ansar spread in the area with posters and leaflets. These events were held in Wimbledon, South Kensington, Kingston Upon Thames, Fulham, Stratford, Hounslow, Slough, Epsom, Guilford, Birmingham, Nottingham, Cardiff, Manchester, Huddersfield, Wakefield and many more places. Representatives from Qiadat Tabligh of Majlis Ansarullah UK also visited all these locations.
Despite the cold and challenging weather, over 600 Ansar from 111 majalis took part and distributed over 6,000 leaflets and 250 books, along with other literature. Around 250 members of the public engaged in tabligh discussions with the members. Over 500 members used digital platforms and social media to project the message of this campaign.
Members of the public took great interest in these events and appreciated the efforts of Ahmadi Muslims to promote the message of peace. People liked the campaign very much and some asked the ansar to come to their church. Amongst these visitors was also the First Secretary at the Embassy of Bosnia and Herzegovina in London.
After reciting the tashahhud, ta‘awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
Today I shall relate some further details in relation to the Badri companions, after which the series on the Badri companions which I wanted to present will be completed.
In relation to Hazrat Amirra bin Rabi‘ah it is recorded that his father’s name was Rabi‘ah bin Ka’b bin Malik bin Rabi‘ah. There are also several narrations which he related.
Abdullah bin Amir bin Rabi‘ah relates on the authority of his mother Hazrat Umm Abdillah Laila bint Abi Hathmah, who states, “We were departing towards Abyssinia and whilst Amir bin Rabi‘ah had gone to carry out a certain task, Hazrat Umarra – who at the time was still a polytheist – appeared and stood before me. We were subjected to grave difficulties and cruelties by him. Hazrat Umarra told me, ‘O Umm Abdillah, are you leaving?’ I replied, ‘Yes, by God we are setting out in the land of Allah until He grants us ease. You people have caused us so much pain and subjected us to so much persecution.’ Upon this Hazrat Umarra said, ‘May Allah be your Protector.’” She says, “On that day I heard a tenderness in Hazrat Umar’sra voice that I had never heard before. Thereafter, Hazrat Umarra left and he was saddened by our departure.” She then says, “Meanwhile, Hazrat Amir returned from his business, so I said to him, ‘O Abu Abdillah, did you just see Umar, and his tenderness and grief? (she must have informed him).
Hazrat Amirra replied, ‘Are you hopeful that he will become a Muslim?’ I answered in the affirmative. Thereafter Hazrat Amirra said, ‘The donkey of Umar ibn al-Khattab can become a Muslim but the man you just saw (i.e. Hazrat Umar) will not accept Islam.’” Hazrat Laila says, “Hazrat Amir said this out of despair which was developed from the persecution and cruelty that Hazrat Umarra put him through due to his acceptance of Islam.” (Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 3, Amirra bin Rabi‘ah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003], p. 11) (Imam Ahmad bin Hanbal, Fada’il al-Sahabah, Vol. 1 [Jami’ah al-Qura’, 1983], p. 279) (Ibn Hisham, Al-Sirah al-Nabawiyyah, Vol. 1 [Beirut, Lebanon: Dar al-Kitab al-‘Arabi,
1990], p. 370)
Hazrat Abdullah bin Amirra bin Rabi‘ah relates from his father, “The Holy Prophetsa dispatched us for the Expedition of Nakhlah, also known as the Expedition of Abdullah bin Jahsh, which took place prior to the Battle of Badr. With us was Hazrat Amrra bin Suraqahra who was slim and tall. En route he felt severe starvation, as a result, he arched up, was unable to continue with us and fell over (this was his state of starvation). We then firmly tied a rock to his stomach and back, and he was able to carry on with us. We reached an Arab tribe which accommodated us. Thereafter, he went forth and said, ‘I used to think that a person’s legs support the stomach, but in reality, a person’s stomach supports the legs.’” (Allamah Abu Na’im, Ma’rifat al-Sahabah, Vol. 1, Amr bin Suraqah [Dar al-Watan li al-Nashr], pp. 2004-2005) (Sirat KhatamunNabiyyin, Hazrat Mirza Bashir Ahmadra, p. 330)
When a person is in a state of hunger, starvation and weakness, then they are unable to walk.
Hazrat Abu Umamahra relates that on one occasion the Holy Prophetsa dispatched Hazrat Amirra bin Rabi‘ah and Hazrat Sahlra bin Hunaif on an espionage mission. (Kanz al-‘Ummal, Vol. 4, p. 470, Gahzwat Dhat al-Salasil, Hadith 11399 [Beirut, Lebanon: Mu’assisat al-Risalah, 1985])
In 8 AH, Hazrat Amirra bin Rabi‘ah took part in the Battle of Dhat al-Salasil, in which his hand was struck by an arrow, which caused a wound. (Imam al-Dhahabi, Siyar A’lam al-Nubala, Sirat al-Nabi. Vol. 2 Ghazwat Dhat al-Salasil [Al-Risalah alAlamiyyah, 1985], p. 149)
Abdullah bin Amir relates on the authority of his father Hazrat Amirra bin Rabi‘ah that once, the Holy Prophetsa passed by a grave and asked who it belonged to. The people answered that it was the grave of such and such. He then said, “Why did you not inform me?” The people replied, “You were asleep so we did not deem it right to wake you up.” Upon this, the Holy Prophetsa stated, “Do not do this, you should call me for the funerals.” The Holy Prophetsa then assembled rows there and performed her funeral prayer at the grave. (Ahmad bin Hanbal, Musnad Ahmad bin Hanbal, Vol. 24, Hadith 15673 [Beirut, Lebanon: Mu’assisat al-Risalah], p. 443)
Abdullah bin Amir relates that his father Hazrat Amirra bin Rabi’ah said, “Whenever the Holy Prophetsa used to dispatch us for any expedition, we would only have a sack of dates by way of provisions. The leader of the army would distribute a handful of dates between us until bit by bit it got to the point of handing out a single date at a time. Then they would slowly but surely start to finish whereby every individual would only receive one date.” Hazrat Abdullah states, “I said, O father, how could a single date suffice you or fill your stomachs?” He replied, “Son, do not say such a thing, for we only learnt its importance when we did not even possess that.” (Abu Na’im al-Isfahani, Hulyat alAuliya’ wa Tabaqat al-Asfiya’, Vol. 1 [Beirut, Lebanon: Dar al-Fikr, 1996], p. 179)
Ask those who are starving what the importance of a single date is.
When Hazrat Umarra turned out the Jews from Khaibar and distributed the land in the Valley of Qura, Hazrat Amirra bin Rabi‘ah was amongst those who received a portion
of the land. (Abu Zaid Umar bin Shabbah, Kitab Akhbar al-Madinah al-Nabawiyyah, Vol. 1, Amr Khaibar [Dar al-Ulyan], p. 181)
Hazrat Amir accompanied Hazrat Umarra when he went to Jabiah – a settlement on the outskirts of Damascus. According to one narration, Hazrat Amirra was holding Hazrat Umar’sra flag. Furthermore, when Hazrat Uthmanra set out for Hajj (pilgrimage), he appointed Hazrat Amirra as his representative – or leader in his stead – in Medina. (Ibn Hajar al-‘Asqalani, AlIsabah fi Tamyiz al-Sahabah, Vol. 3, Amir bin Rabi‘ah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1995], p. 469); (Yaqut Ibn ‘Abd Allah al-Hamawi, Mu’jam al-Buldan, Vol. 2 [Beirut, Lebanon: Sadir], p. 91, Zair Lafz al-Jabiyah.); (Imam al-Dhahabi, Siyar A’lam al-Nubala, Vol. 2, Amir bin Rabi’ah [Beirut, Lebanon: Al-Risalah al-‘Alamiyyah, 1985], p. 334)
There are disputes regarding the demise of Hazrat Amirra bin Rabi‘ah. According to some, he passed away during the caliphate of Hazrat Uthmanra, while others say he passed away in the year 32 or 33 AH. Some even say that he passed away in the year 36 AH, while others state that it was in the year 37 AH. According to Allamah Ibn Asakir, narrations about his demise in the year 32 AH seem to be the most accurate. (Ibn Asakir, Tarikh Dimashq al-Kabir, Vol. 27, Amir bin Rabi‘ah [Beirut, Lebanon: Dar Ihya’ al-Turath al-‘Arabi, 2001], p. 229)
In the narration pertaining to his demise, it is reported that after the martyrdom of Hazrat Uthmanra, Hazrat Amirra remained within his home most of the time. The people had not heard from him until the day his funeral procession left his home. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Amir bin Rabi‘ah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], p. 296)
Abdullah bin Amir narrates from his father, Hazrat Amirra bin Rabi‘ah, “During the time of the Holy Prophetsa, a man from the tribe of Banu Fazarah married a woman with a dowry of two shoes. The Holy Prophetsa declared this marriage to be lawful.” (Ahmad bin Hanbal, Musnad Ahmad bin Hanbal, Vol. 24, Hadith 15676 [Beirut, Lebanon: Mu’assisat al-Risalah], p. 445)
In other words, even a meagre dowry such as this was declared lawful.
Abdullah bin Amir narrates from his father, Hazrat Amirra bin Rabi‘ah that once during a journey, he saw the Holy Prophetsa offer two voluntary prayers on the back of his she-camel in the night. The Holy Prophetsa continued to face toward the path of the she-camel. (Sahih al-Bukhari, Kitab Taqsir al-Salah, Bab man Tatawwa’a fi alSafar…, Hadith 1104)
It is permissible to offer prayers whilst facing the direction of travel.
Hazrat Amirra bin Rabi‘ah narrates, “I accompanied the Holy Prophetsa on a journey during a dark night. We stopped at a place where a person collected some stones and prepared a place for prayer, and we prayed at that place. In the morning we realised that our direction [for prayer] was opposite to the Qibla. We said to the Holy Prophetsa, ‘O Prophetsa of Allah, last night we prayed in a direction which was different to the Qibla.’” It is said that upon this, Allah the Almighty revealed the following verse:
That is, “To Allah belong the East and the West; so withersoever you turn, there will be the face of Allah.” [2:116] (Abu Na’im al-Isfahani, Hulyat al-Auliya’ wa Tabaqat alAsfiya’, Vol. 1 [Beirut, Lebanon: Dar al-Fikr, 1996], pp. 179-180)
In other words, if you commit this on account of a misunderstanding, then there is no harm. It is quite possible that the Holy Prophetsa recited this verse at that time. It does not necessarily mean that it was revealed at that particular moment. Nevertheless, this is a narration taken from Hilyat al-Auliya
Hazrat Amirra bin Rabi‘ah narrates that the Holy Prophetsa said, “Whoever recites durood [invoke salutations] upon me once, Allah sends salutations of peace upon them 10 times. Thus, it is at your discretion to offer salutations of peace upon me less frequently or more.”
In another narration, Hazrat Amirra bin Rabi‘ah narrates that the Holy Prophetsa said, “During the time that a person is offering salutations of peace upon me, angels offer salutations of peace upon them. Thus, it is in the hands of the individual whether to offer more salutations of peace or less.” (Abu Na’im al-Isfahani, Hulyat al-Auliya’ wa Tabaqat al-Asfiya’, Vol. 1 [Beirut, Lebanon: Dar al-Fikr, 1996], p. 180)
Next, I will speak about Hazrat Haram bin Milhanra. It is reported that Hazrat Haram bin Milhanra did not have any progeny. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Haram bin Milhan [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], p. 266)
Hazrat Abdullah bin Abi Talhahra narrates, “Hazrat Anasra told me that the Holy Prophetsa commissioned his uncle, Hazrat Haram bin Milhanra – brother of Umm Sulaim – along with 70 mounted men to go towards Banu Amir. The chief of the polytheists there was Amir bin Tufail, who asked the Holy Prophetsa to accept one of his three conditions. He said that city dwellers could follow the Holy Prophetsa, but the villagers would come under his leadership. He also desired to be a successor to the Holy Prophetsa after his demise, otherwise he would attack the Holy Prophetsa with an army of 2,000 men from Ghatafan. As a result, Amir fell ill with the plague at a woman’s house. Amir said, ‘I am afflicted with ordinary boils, the same that afflicted a young camel belonging to a woman from the progeny of Salul. Bring me my horse.’” He mounted his horse and died whilst mounted on his horse His end has been mentioned right at the beginning [of the narration]. Furthermore, the narration mentions his tribe and states that Hazrat Haram bin Milhanra, who was the brother of Hazrat Umm Sulaimra, went to Banu Amir accompanied by a lame man and another man who was from a particular tribe. Haramra addressed both men and said, “Stay close to me. I will approach the people [of Banu Amir] first. If they welcome me with peace, follow behind me, but if they kill me, go back to your companions and inform them.” Hazrat Haramra went to Amir and asked, “Do you welcome me with peace so that I can convey the message of the Holy Prophetsa?” After saying this, they began to have a conversation. The people of the tribe signalled someone who approached from behind him and ambushed him by piercing
his body with a spear. Hazrat Haramra took the blood from his wounds and wiped it over his face, saying:
“Allah is the Greatest. By the Lord of the Ka’bah, I have achieved my purpose.” The people then pursued the others and killed them and attacked the Qaris (those who had memorised the Quran), killing all of them except the lame man who had climbed the peak of the mountain. Allah revealed the details of this incident [to the Holy Prophetsa]. Thereafter, the mention of these people concluded. In other words, the following words were conveyed [to the Holy Prophetsa] “Tell our people that we have met our Lord. He is pleased with us and has granted us contentment.” During that time, the Holy Prophetsa prayed against those people for 30 days every morning, namely the tribes of Ri’l, Dhakwan, Banu Lihyan, and Usayyah – those who betrayed Allah and the Holy Prophetsa. This is a narration from Bukhari. (Sahih al-Bukhari, Kitab alMaghazi, Bab Ghazwat al-Raji’ wa Ri’l wa Dhakwan, Hadith 4091)
According to another narration of Bukhari from Hazrat Anasra, he [Hazrat Haramra] was attacked with a lance as opposed to a spear. (Sahih al-Bukhari, Kitab al-Jihad, Bab man Yunkabu fi Sabil Allah, Hadith 2801)
In light of another narration, the Holy Prophetsa prayed against the two tribes of Banu Sulaim, Ri’l and Dhakwan, for one month during the morning prayers. Hazrat Anasra reports that this was the start of the Qunut prayer [a prayer offered whilst standing upright in Salat]. Before this, they would not perform the Qunut prayer. (Sahih al-Bukhari, Kitab al-Maghazi, Bab Ghazwat al-Raji’ wa Ri’l wa Dhakwan, Hadith 4088)
Whilst mentioning the incident of the martyrdom of those who committed the Quran to memory and the spirit of their sacrifice, Hazrat Musleh-e-Maudra states:
“Upon studying history, we learn that the companions would go into war as though their martyrdom would bring them peace and contentment. If they were inflicted any pain during war, they perceived it to be a means of comfort and not pain. Thus, throughout historical accounts, we find countless examples wherein it shows that the companions deemed being killed in the way of Allah to be a source of contentment for them. For example, the Huffaz [those who have memorised the Holy Quran] who were sent to a tribe towards Central Arabia for the purpose of propagating Islam, among them was Haram bin Milhanra; when he went to meet Amir bin Tufail, the leader of the Amir tribe, the rest of the delegation remained behind. Initially, Amir bin Tufail and his tribesman openly welcomed him out of hypocrisy. However, as soon as he sat down and became comfortable, and began preaching about Islam, a wretched individual indicated to his comrade, and an individual attacked Haram bin Milhanra from the back with a spear causing him to fall down. As he fell, the following words were on his lips:
“I.e. ‘By the Lord of the Ka’bah! I have attained salvation.’ Then these evil individuals surrounded the remaining companions and attacked them. Amirra
bin Fuhairah, the freed slave of Abu Bakrra who was with the Holy Prophetsa during the migration was also among this group of companions. In fact, his killer, who later accepted Islam, stated that the reason he accepted Islam was that at the time he killed Amirra bin Fuhairah, Amir spontaneously said: ہللاو تزف
“I.e., ‘By God! I have attained my objective.’ These incidents prove that instead of being a source of sorrow for the companions, death was a source of happiness.” (Eik Ayat ki pur Ma’arif Tafsir, Anwar-ul-Ulum, Vol. 18, pp. 612-613)
Then, Hazrat Musleh-e-Maudra says that some people from Najd came to meet the Holy Prophetsa – However, I will leave this narration and present the extract of Hazrat Mirza Bashir Ahmad Sahibra. This is a rather detailed incident. Mentioning details about this incident, Hazrat Mirza Bashir Ahmad Sahibra states:
“Bara’ Amiri, who was a chieftain of the tribe situated in central Arabia known as the Banu Amir, presented himself before the Holy Prophetsa in order to meet him. The Holy Prophetsa very gently and kindly conveyed the message of Islam to him and at the outset he also listened to the address of the Holy Prophetsa with interest and attention, but did not accept Islam. Albeit, he submitted to the Holy Prophetsa, ‘Send a few Companions along with me to Najd, who can travel there and preach the message of Islam to the people of Najd. I am confident that the people of Najd will not reject your message.’ The Holy Prophetsa said, ‘I do not trust the people of Najd.’ Abu Bara’ responded, ‘Do not worry, I guarantee their security.’ Since Abu Bara’ was the chief of a tribe and was an influential man, the Holy Prophetsa took his word and dispatched a party of Companions towards Najd. This is the narration as it is related by history. It is narrated in Bukhari that a few people from the tribes of Ri’l and Dhakwan, etc. (which were branches of the renowned tribe known as the Banu Sulaim) presented themselves before the Holy Prophetsa and claimed to accept Islam. Then they requested that a few men should be dispatched along with them to assist them against those people of their
nation who were enemies of Islam (there is no elaboration as to the nature of the assistance they requested – missionary or military. In any case they requested for a few people to be sent with them for assistance). […] One prospect for the reconciliation of both these narrations is that perhaps Abu Bara’ Amiri, chieftain of the Amir tribe, also came along with the people of Ri’l and Dhakwan, and he spoke to the Holy Prophetsa on their behalf. As such, according to the historical account, the Holy Prophetsa said, ‘I do not trust the people of Najd,’ to which he responded, ‘Do not worry, I give you the assurance that your Companions shall not be harmed.’ This indicates that the people of Ri’l and Dhakwan had also come with Abu Bara’ and the Holy Prophetsa was concerned on their account – And Allah knows best.
“In any case, the Holy Prophetsa dispatched a party of Companions under the leadership of Mundhir bin Amr Ansarira in Safar 4 AH. These people were mostly from the Ansar and totalled seventy in number, and almost all of them were Qaris, i.e., they were well-versed in the Holy Quran. They would collect wood from the jungle by day to make ends meet and would spend a better part of the night in worship. When these people reached a place known as Bi’re-Ma’unah, which was named as such due to a water well, an individual named Haram bin Milhanra, who was the maternal uncle of Anas bin Malikra, went forward with the message of Islam to Amir bin Tufail, who was chief of the Amir tribe and paternal nephew of Abu Bara’ Amiri. The rest of the Companions remained behind. When Haram bin Milhanra arrived to meet Amir bin Tufail and his followers as an emissary of the Holy Prophetsa, at first, they warmly welcomed him in their hypocrisy; but after he had been fully seated and made to feel at ease, and began to preach the message of Islam, a few evil ones from among them made a signal to someone, who struck this innocent emissary with a spear from behind and put him to death there and then. At the time, the following words were on the tongue of Haram bin Milhanra:
“‘Allah is the Greatest. By the Lord of the
Ka’bah, I have attained my objective.’ Amir bin Tufail did not suffice upon the murder of this emissary of the Holy Prophetsa alone. As a matter of fact, after this, he incited the people of his tribe, the Banu Amir, to attack the remaining party of Muslims as well, but they refused and said that they would not attack the Muslims due to the guarantee of Abu Bara’. Upon this, Amir collected the Banu Ri’l, Dhakwan and ‘Usayyah, etc. from the tribe of Sulaim (i.e., the same tribes who had come to the Holy Prophetsa as a delegation according to the narration of Bukhari) and attacked this small and helpless community of Muslims. When the Muslims saw these bloodthirsty beasts racing towards them, they said, ‘We have no quarrel with you. We have only come with an assignment from the Holy Prophetsa; we have not come to fight,’ but they did not listen to a word and murdered them all. Among the Companions who were present at the time, only one individual was spared, who had a limp, and had managed to climb to the top of a mountain. The name of this Companion was Ka’b bin Zaidra. From various narrations, it is ascertained that the disbelievers attacked him as well, due to which he was wounded. The disbelievers left him for dead, but in actuality, there was still life in him and he survived.
“Two individuals from among this community of Companions had separated from the group at the time in order to graze their camels, etc., and their names were Amr bin Umayyah Damrira and Mundhir bin Muhammadra. When they looked towards their camp, lo and behold, they sighted flocks of birds flying about overhead. They understood these desert signs well and immediately deduced that a battle had taken place. When they returned, this atrocity of carnage and massacre perpetrated by the ruthless disbelievers lay before their eyes. Upon sighting this scene from afar, they consulted one another as to what should be done. One suggested that they should escape immediately and reach Medina in order to inform the Holy Prophetsa. The other one, however, did not accept this proposal and said, “I shall not flee from where our Amir, Mundhir bin Amrra has been martyred.” Hence, he proceeded forward and was martyred in battle. The other, whose name
was Amr bin Umayyah Damrira was taken captive by the disbelievers. They would have perhaps murdered him as well, but when they found out that he was from the Mudar tribe, according to the custom of Arabia, Amir bin Tufail cut off his forelocks and set him free, saying, ‘My mother has vowed to release a slave from the Mudar tribe, and therefore, I set you free.’ In other words, from among these seventy Companions, only two survived. One was this very Amr bin Umayyah Damrira and the second was Ka’b bin Zaidra, who the disbelievers had left in the belief that he was already dead.
“Amirra bin Fuhairah, the freed slave of Hazrat Abu Bakrra, and a pioneer devotee of Islam, was also among the Companions who were martyred in the incident of Bi’re-Ma’unah. He was slain by a person named Jabbar bin Salamah. Afterwards, Jabbar became a Muslim and states that the reason for his having accepted Islam was that when he martyred Amirra bin Fuhairah, he uncontrollably called out:
ہللاو تزف
“I.e., ‘By God, I have attained my objective.’
“Jabbar states:
“‘Upon hearing these words, I was astonished that I have just murdered this person and he says that he has attained his objective. What a peculiar thing indeed. As such, when I later inquired as to the reason for this, I was informed that the Muslim people considered the sacrifice of their lives in the way of God as being the greatest success a person can attain. This left such a lasting impression upon my disposition that ultimately, this very influence pulled me towards Islam.’
“The Holy Prophetsa and his Companions received news of the incidents of Raji’ and Bi’r-e-Ma’unah at more or less the same time. The Holy Prophetsa was deeply grieved by these incidents, to the extent that narrations relate that the Holy Prophetsa was never so deeply grieved by anything before or after these events. Undoubtedly, for approximately eighty Companions to be suddenly murdered by deception, especially such Companions who were Huffaz of the Holy Quran, and were from a poor and selfless class of people, was no small event, even by standards of the barbaric customs and practices of Arabia. For the Holy Prophetsa personally, this news was no different than the loss of eighty sons, rather, even more so. The reason is that for a spiritual man, spiritual bonds are far dearer to him than the worldly relations of a worldly man. Hence, the Holy Prophetsa was deeply grieved by these tragic events, but in any case, Islam teaches patience. Upon hearing this news, the Holy Prophetsa said:
“After this, the Holy Prophetsa said the following words:
“‘This is a result of the action of Abi Bara’, for I had disliked sending off these people and was apprehensive of the people of Najd.’ (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, pp. 517-521)
Then there is mention of Hazrat Sa’dra bin Khaulah. He belonged to the tribe of Banu Malik bin Hasl bin Amir bin Lu’ayy, whereas some [historians] have stated that he was
the confederate of Banu Amir. He was of Persian origin and was from those tribes that later settled in Yemen [from Persia]. (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 2 [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah, 2003], p. 427) Amir bin Sa’d narrates on the authority of his father, Sa‘d bin Waqqas, “The Holy Prophetsa came to visit me when I was unwell on my deathbed during Hajjat al-Wada’. I said to the Holy Prophetsa, ‘O Messengersa of Allah! My illness has become severe as you are aware. I am wealthy but my only heir is my daughter. Should I give two-thirds of my wealth away in charity?’ The Holy Prophetsa replied, ‘No’. I then asked, ‘should I give half?’ The Holy Prophetsa replied, ‘No, you may give one-third away, and even this is a substantial amount.’ The Holy Prophetsa then said, ‘It is better for you to leave your heirs prosperous, as opposed to leaving them in a difficult situation whereby they would have to beg from others. And whatever you spend out of your wealth for the sake of attaining Allah’s pleasure, you will certainly receive a reward for it, to the extent that even if you put a morsel of food in your wife’s mouth, you will receive a reward for it.’” The narrator then said, “O Messengersa of Allah! Will I be left behind my comrades?” (i.e. will he die there?) to this the Holy Prophetsa replied, “You will not be left behind. Rather, whatever good deeds you do in order to attain the pleasure of Allah, you will attain a greater rank by means of it. It is possible you will remain (i.e. live for a long time) whereby some people will derive benefit from you and others will be harmed because of you.” The Holy Prophetsa further stated, “O Allah! Fulfil the purpose of migration for my companions, and do not let them turn back owing to it.” The narrator then states, “The Holy Prophetsa consoled him because, after the migration, he passed away whilst he was in Mecca [visiting].”
In one narration it is mentioned that the Holy Prophetsa used to express his regret over the fact that Sa’dra bin Khaulah passed away in Mecca. This was because the Holy Prophetsa did not like for anyone who had migrated from Mecca to remain in Mecca beyond the time they spend performing Hajj or Umrah. (Sahih Muslim, Kitab alWasiyyah, Bab al-Wasiyyah di al-Thuluth, Hadith 2409) (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Sa’d bin Khaulah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], p. 312)
Ismael bin Muhammad bin Sa’d narrates that the Holy Prophetsa ordered Sa’ib bin Umair Al-Qari that if Sa’dra bin Khaluah passes away in Mecca, not to bury him in Mecca. (Ibn Hajar al-‘Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1995], p. 21)
And according to another narration, the Holy Prophetsa said regarding Hazrat Sa’d bin Abi Waqqasra that if he passes away in Mecca, do not bury him in Mecca. (Mustafa ‘Abd al-Wahid, Subul al-Huda wa alRashad fi Sirat Khair al-‘Ibad, Vol. 8 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1993], p. 485)
On the occasion of Hajjat al-Wada’, when Hazrat Sa’dra bin Khaulah passed away, at the time of his demise his wife was pregnant. It was not long after his demise that she gave birth. The child was born soon after his demise and according to narrations, it is stated that it was 25 nights after his demise or even sooner. When the nifas
[40 days after childbirth] period finished she purified herself after childbirth and adorned herself in anticipation of receiving a marriage proposal from potential suitors. A man from the Bani Abd Al-Dar named Abu Sanabil bin Bukakik came and asked her, “What is the matter, I see that you are dressed up, perhaps you intend to marry? By Allah! You cannot marry until four months and ten days have passed by.” Subayyah states, “When he said this to me, I changed into my evening attire and went to the Holy Prophetsa and enquired about this matter. The Holy Prophetsa gave the edict that it became lawful for me to marry after the birth of the child and if I wished I could get married.” (Sahih Muslim, Kitab al-Talaq, Bab Inqida’ Iddat al-Mutawaffa ‘anha […], Hadith 3722) (Ibn ‘Abd al-Barr, Al-Isti‘ab fi Ma’rifat al-Ashab, Vol. 4 [Beirut, Lebanon: Dar al-Jil, 1992], p. 1859)
Certain [jurisprudential] matters can be understood from these incidents.
The next companion is Abu Al-Haitham bin al-Tayyihanra. His brother’s name was either Hazrat Ubaid bin Ubaid or Hazrat Atik bin al-Tayyihan, and he was martyred during the battle of Uhud. (Ibn Sa’d, AlTabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], pp. 341343)
In one narration it is mentioned that Hazrat Abu al-Haitham asked, “I am among the first to pledge allegiance, how should we pledge allegiance?” The Holy Prophetsa replied, “Pledge allegiance to me in the way the Bani Israel pledged allegiance to Mosesas.” (Allamah Abu Na’im, Ma’rifat alSahabah, Vol. 4 [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah], p. 196)
The Holy Prophetsa appointed Hazrat Abu Al-Haithamra and Hazrat Usaid bin Hudairra as guardians for the Bani Abd alAshhal tribe. (Ibn Hajar al-‘Asqalani, AlIsabah fi Tamyiz al-Sahabah, Vol. 7 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1995], p. 365)
In battle he would have two swords, hence he was known as Dhu al-Saifain [The one with two swords]. (Ibn ‘Abd al-Barr, AlIsti‘ab fi Ma’rifat al-Ashab, Vol. 2 [Beirut, Lebanon: Dar al-Jil, 1992], p. 477)
Hazrat Mirza Bashir Ahmad Sahibra has written that he was martyred in the Battle of Siffin, whilst fighting on the side of Hazrat Alira. (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, p. 230)
The next companion is Hazrat Asim bin Thabitra. One of Hazrat Asim’sra sons was Muhammad, who was born to him from Hind bint Malik. (Ibn Sa’d, Al-Tabaqat alKubra, Vol. 3, Asim bin Thabit [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], p. 342)
With regards to those people who were close to the Holy Prophetsa during the Battle of Uhud, Hazrat Khalifatul Masih IVrh expounded upon a verse in which he said that Imam Razirh has mentioned the names of 14 people, about whom it can be said with absolute certainty that they were around the Holy Prophetsa [in the battle] and did not leave him under any circumstances. From those that are mentioned, the names of the Muhajirin are: Hazrat Abu Bakrra, Hazrat Alira – the Shias allege that it was only Hazrat Alira – nonetheless, it was Hazrat Abu Bakrra, Hazrat Alira, Hazrat Abdur Rahman bin Aufra, Hazrat Sa’d bin Abi Waqqasra, Hazrat Talhah bin Ubaidillahra, Hazrat Abu
Ubaidah bin Al-Jarrahra and Hazrat Zubair bin Al-Awwamra. From the Ansar, it was: Hazrat Khabbab bin Mundhirra, Hazrat Abu Dujanahra, Hazrat Asim bin Thabitra, Hazrat Harith bin Asimmahra, perhaps it was Hazrat Sahl bin Hunaifra, Usaid bin Hudairra and Hazrat Sa’d bin Mu’adhra. It is also mentioned that there were eight who swore to fight until death, three of whom were among the Muhajirin and five were from the Ansar. It is interesting to note that since the Holy Prophetsa was in need of his companions, not a single one of these eight individuals was martyred. This is proof of how Allah the Almighty safeguarded them through extraordinary means. (Dars alQuran, 20 February 1994, Zair Ayat Innama Istazallahum al-Shaitan)
The next mention is of Hazrat Sahl bin Hunaif Ansarira. Hazrat Ibn Abbasra narrates that on the occasion of the Battle of Badr, there were a 100 camels and two horses with the Holy Prophetsa. Hazrat Miqdad bin Aswadra was mounted on one [of the horses] and Hazrat Musab bin Umairra and Hazrat Sahl bin Hunaifra were mounted on the other. The companions of the Holy Prophetsa would take turns to mount on the camels. The Holy Prophetsa, Hazrat Alira, Hazrat Marthad bin Abi Marthad Ghanawira, who was a confederate of Hazrat Hamzah bin Abdil Muttalibra, would all take turns to ride on one of the camels. (Tabarani, Mu’jam al-Awsat, Vol. 5 [Beirut, Lebanon: Dar alHaramain, 1995], p. 324, Hadith 5438)
Hazrat Sahl bin Hunaifra is also mentioned amongst those companions who remained close to the Holy Prophetsa during the Battle of Uhud.
Yusair bin Amr narrates that he once went to Hazrat Sahl bin Hunaifra and requested him to narrate a hadith that he had heard from the Holy Prophetsa regarding the Hururiyyah group i.e. the Khawarij. Hazrat Sahl bin Hunaifra stated, “I will narrate to you only that which I heard and nothing else. I heard the Holy Prophetsa mention a group of people who will emerge from here (and he pointed towards the direction of Iraq). Though they will recite the Quran, it will not go beyond their throats. They will leave Islam just like an arrow pierces through the prey.” The narrator states that he asked whether the Holy Prophetsa mentioned any sign to recognise them and he replied, “This is all I heard and I cannot tell you anything more than that. I have narrated to you all that I had heard and you can figure it out yourself.” (Ahmad bin Hanbal, Musnad Ahmad bin Hanbal, Vol. 25, Sahl bin Hunaif, Hadith 15977 [Beirut, Lebanon: Mu’assisat al-Risalah], p. 351)
Umair bin Sa’eed narrates that Hazrat Alira lead the funeral prayer of Hazrat Sahl bin Hunaifra and recited out aloud the takbir five times. Upon this, people asked as to why the takbir was recited in this manner. Hazrat Alira stated, “This is Sahl bin Hunaif, who was among those who took part in the Battle of Badr and the people of Badr have a distinction over the others. Hence, to make this distinction clear to the people I recited the extra Takbir.” (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah, 1990], p. 360)
Next is the mention of Hazrat Jabbar bin Sakhrra. The Expedition of Hazrat Alira to Banu Tayy took place in Rabi’ al-Akhir 9 AH. In relation to this it is written that the Holy Prophetsa sent Hazrat Alira, along with a
150 people, to Banu Tayy in order to destroy their idol, Fuls. The area of Banu Tayy was situated in the northwest of Medina. For this expedition, the Holy Prophetsa gave Hazrat Alira a large black banner and a small white flag. Hazrat Alira attacked the people of Hatim in the morning and destroyed their idol, Fuls. Hazrat Alira returned to Medina with a great deal of wealth taken from the Banu Tayy as spoils of war and also many prisoners. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 2, Siryat Ali bin Abi Talib ila al-Falas… [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah, 1990], p. 124) (Mausu’at Kashaf Istilahat al-Funun wa al-‘Ulum, Vol. 1 [Beirut, Lebanon: Maktabat al-Shamilah], p. 19)
During this expedition, the flag was carried by Hazrat Jabbar bin Sakhrra. In this expedition, when Hazrat Alira sought advice from his fellow companions, Hazrat Jabbar bin Sakhrra said that they should travel on their mounts through the night and attack them first thing in the morning. Hazrat Alira approved this suggestion of his. (Ibn ‘Asakir, Tarikh Dimashq al-Kabir, Vol. 73, Safanah bint Hatim al-Ta’iyah [Beirut, Lebanon: Dar Ihya’ al-Turath al-‘Arabi, 2001], p. 146) (Shifa Muhammad Hasan Hitu, Imta’ alAsma’ fi Sharh Abi Shuja’, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1999], pp. 45-46)
It is narrated by Hazrat Jabir bin Abdillahra that he was standing to the left of the Holy Prophetsa [during prayer] and the Holy Prophetsa placed him on his right side. Then, when Hazrat Jabbar bin Sakhrra came, the Holy Prophetsa placed both of them behind him. (Ibn ‘Abd al-Barr, Al-Isti‘ab fi Ma’rifat al-Ashab, Vol. 2 [Beirut, Lebanon: Dar al- Kutub al-‘Ilmiyyah, 2010], p. 302)
In one narration it is mentioned that Hazrat Umair bin Abi Waqqasra was martyred by Amr bin Abd Wudd. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], pp. 110-111)
Whilst according to another narration, Hazrat Umair bin Abi Waqqasra was martyred by Asim bin Sa’eed. (Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 5 [Beirut, Lebanon: Dar al-Hijr, 1997] p. 252)
The mention of Hazrat Jabbar bin Sakhrra has come to an end and now details regarding Hazrat Umair bin Abi Waqqasra will be mentioned. A narration which had not been mentioned previously in relation to him was that he was martyred by Amr bin Abd Wudd, and according to another narration, he was martyred by Asim bin Sa’eed.
Then there is mention of Hazrat Qutbahra
It is mentioned that the Holy Prophetsa sent Hazrat Qutbahra, along with 20 other people in 9 AH, towards a branch of the Khatham tribe, who lived near Tabalah. The Holy Prophetsa commanded them to launch a sudden attack. These companions left on 10 camels and they would take turns to ride upon them. On the way, they took hold of a man and started to interrogate him and he began to act as if he was not able to speak, then all of a sudden as soon as he found the opportunity, he began to scream in order to alert the people of his tribe. Upon this, they killed this individual. Hazrat Qutbahra and his companions then waited and when the people of that tribe fell asleep, they launched a sudden attack against them. A fierce battle ensued and men from both sides sustained
wounds. Hazrat Qutbahra killed many of their people and then returned to Medina with their cattle and women. After taking out a portion of Khumus, each person was given four camels, and in that time, each camel was worth 10 goats. (Ibn Sa’d, AlTabaqat al-Kubra, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], 122-123)
Imam Baghvi states that Hazrat Qutbah bin Amirra did not narrate any Hadith. (Imam Baghwi, Mu’jam al-Sahabah, Vol. 5 [Kuwait: Maktabat Dar al-Bayan], p. 66)
In any case, the series on the companions I wished to mention has come to an end.
Also, I would like to remind everyone to pray for the Ahmadis in Pakistan. Pray that may Allah the Almighty create ease for them as they are currently facing very difficult conditions. May Allah the Almighty grant wisdom to those who are responsible for upholding justice, law and order and also those who are perpetrating cruelties in the name of Allah and His Messengersa, or for them to be seized by His wrath.
Also, pray for the members in Burkina Faso as they are still passing through difficult times as the terrorists there are still perpetrating cruelties in the name of Allah and His Messengersa
Also, pray for the members in Algeria as certain government officials and the judiciary are carrying out injustices against Ahmadis. May Allah the Almighty keep everyone in His protection. Particularly, focus on prayers and giving alms. May Allah the Almighty protect everyone from the evil ploys of the enemies.
After the Friday prayers, I shall lead some funeral prayers in absentia. I shall mention their details.
The first mention is of the respected Muhammad Rashid Sahib Shaheed. He was the son of Chaudhry Basharat Ahmad Sahib from Goteriala, in the district of Gujrat, [Pakistan]. On 19 February, two opponents of Ahmadiyyat came into his house and fired shots at him and martyred him.
نوعجر ہیلا اناو ہلل انا
[Surely, to Allah we belong and to Him shall we return.]
At the time of his demise, the deceased martyr was over 70. According to the reports, respected Muhammad Rashid Sahib was on his own in his house in Goteriala, Gujarat. He had a free homoeopathic dispensary in his house for the benefit of the local people in his village and nearby area. Two young men from the local village entered his dispensary with the excuse of seeking medicine and then fired shots at him. It is said that the one who fired the shots was a Hafiz-e-Quran and the bullet from his gunshot hit respected Muhammad Rashid Sahib in the forehead and he passed away immediately. After the incident, the assailants fled from the scene. An assistant of the deceased arrived a few minutes later and reported the incident to the local police station. It is also reported that one of the assailants, who was the Hafiz-e-Quran, his body was found in a nearby field and the police are also investigating his death as well. The other assailant has been arrested by the police. At least in this case, the police have arrested the assailant.
Ahmadiyyat entered the deceased
martyr’s family through Hazrat Munshi Sultan Alim Sahibra, who was a companion of the Promised Messiahas and also lived in Goteriala, Gujarat and was a teacher at a local school. He had the honour of travelling to Qadian from Goteriala and pledged allegiance at the hand of the Promised Messiahas in 1906.
After completing his matriculation exams, the deceased martyr joined the army. However, he left the army after a few years and moved to Norway in 1984/1985 with his family for some time. Despite acquiring Norwegian citizenship, he returned to his ancestral village in 2008 and would often travel back and forth.
Along with the landowner, he started a free homeopathic dispensary in his ancestral village to serve the local people, which continued until the end [of his life]. By the grace of Allah, the deceased martyr was a Musi. At the time of his martyrdom, he was serving as the Secretary Islah-oIrshad in Goteriala. He was very sociable and loving. He treated everyone as his own and had a friendly relationship with them. His passion for serving others was a salient quality of his. Irrespective of faith, he would render financial and moral aid to those in need. He loved Khilafat. Hospitality was a distinct quality of his; he was especially at the forefront of serving any guests from the headquarters. He was regular in offering prayers. From time to time, he would arrange a free medical camp in the area.
His nephew, Rafi Ahmad who is a missionary in Ivory Coast says, “The deceased martyr was loved by everyone. Along with brimming with the passion to serve others, he was also an excellent caller unto Allah and would greatly look after the poor. Allah the Almighty had granted his efforts the ability to heal. He regularly listened to the Friday Sermons with great attention. Recently, the deceased martyr’s wife, Parveen Akhtar Sahiba who is in Norway, saw a dream that the deceased martyr was being attacked and someone was trying to take his life. Hence, she asked him to remain vigilant. The deceased martyr is survived by his wife Parveen Akhtar Sahiba, who is living in Norway, two sons, and five daughters, one of whom lives in Pakistan while the others live in various countries.
The Missionary-in-charge of Norway, Shahid Mahmood Kahlon Sahib writes, “He was an extremely kind and simple person. He would help people in Norway by providing homoeopathic medicines. He had been living in his village in Pakistan for approximately 12 to 13 years since his retirement and serving people there. During this period, he would visit Norway from time to time as well. Allah the Almighty had blessed his efforts with the ability to heal. He was always ready to help the sick and would even deliver medicine to their homes. His wife was from among his relatives. She had not initially accepted Ahmadiyyat, however, she did not oppose her husband. In fact, all of their children were married into Ahmadi households. The last time he visited Norway in October 2018, he helped his wife do the bai’at [pledge of allegiance]. He would say that the very purpose of his visit was so that his wife could do the bai’at. He would say, ‘there is a great deal of opposition in
Pakistan and I even receive threats, however, there is a great deal of poverty there and so people cannot purchase medicine. Poor people can receive free treatment because of me and I am able to help them. I do not fear death, for it is meant to come one day’” Ahmadis still render service to humanity there and do so fearlessly. May Allah the Almighty grant forgiveness and mercy to the respected Muhammad Rashid Sahib and grant the deceased martyr’s family patience and forbearance.
The next mention is of two people, respected Amani Bassam Ajlawi and Salah Abd al-Mu‘een Qutaish, from Iskenderun, Turkey. Sadiq Sahib, who is the missionary and president, writes, “As a result of the two large earthquakes in Turkey on 6 February 2023, two Ahmadis, a mother and son, also lost their lives.
نوعجر ہیلا اناو ہلل انا [Surely, to Allah we belong and to Him shall we return.]
Aside from them, the remainder of Ahmadis generally remained safe from the earthquake, aside from minor injuries. Of [the two] who passed away, one was a 23-year-old Syrian woman named Amani Bassam Ajlawi who was from the Iskenderun Jamaat. She was the wife of Abd al-Mu’een Qutaish and the daughter-in-law of respected Salah Qutaish Abu Khalid, President of the Iskenderun Jamaat. Amani Sahiba accepted Ahmadiyyat about two months ago along with her husband. Her father-in-law respected Salah Qutaish Sahib said that just a day before the earthquake, he asked Amani whether she had informed her family that she had accepted Ahmadiyyat, to which Amani Sahiba said that she had indeed informed her parents about her acceptance of Ahmadiyyat. Salah Sahib said that Amani Sahiba was very pleased at the fact that her parents had not shown a harsh reaction upon learning of her acceptance of Ahmadiyyat. Her three-year-old son Salah also died.
نوعجر ہیلا اناو ہلل انا
[Surely, to Allah we belong and to Him shall we return.]
They were both caught beneath the rubble and were taken out two days later, by which time they had passed away. Amani Sahiba is survived by her husband respected Abd al-Mu’een Qutaish Sahib and a sixyear-old daughter, Abirah.
Shamsuddin Malabari Sahib, the Missionary in Kababir says, “Amani Sahiba and her husband Abd al-Qutaish’s family migrated to Turkey from Syria. Amani Sahiba was a very sincere woman who was given to service and remained content. Upon learning about the importance of doing the bai’at, she did not hesitate in taking the oath of allegiance, in fact, she also encouraged her husband and brothers.” He continues, “My wife tells me that she specifically noticed that the deceased remained attached to her in-laws and treated them with great love and affection. She was extremely happy on the day she did the bai‘at and she bid us farewell with great sincerity.” May Allah the Almighty treat them with forgiveness and mercy.
The third mention and whose funeral
prayer I will offer is Maqsood Ahmad Munib Sahib, a missionary who passed away on 15 February due to a heart attack at the age of 53 years.
[Surely, to Allah we belong and to Him shall we return.]
By the grace of Allah the Almighty, he was a Musi. His father, respected Chaudhary Jaan Muhammad Sahib accepted Ahmadiyyat in 1974. He graduated from Jamia Ahmadiyya Rabwah in 1991 with a Mubashir degree. He then served in various cities of Pakistan under Nazarat Islah-oIrshad Markaziyyah. From 1998 to 2006, he had the opportunity of serving in the East African country of Kenya. He then returned to Pakistan and had been serving these days as the missionary in the district of Quetta. He is survived by his wife, a son and two daughters. The Nazir Islah-o-Irshad has written that he was sincere and devoted to his work and that he was a very hardworking missionary.
Abdul Wakil Sahib, a missionary in Quetta writes, “He had a great deal of respect for life devotees. If the deceased did not know something he would not hesitate to ask me even though I was much younger than him in age. The deceased spent some time in Kenya, and he would always make some mention of Kenya in his conversations. The people of Kenya had found a place in his heart. The deceased would often say that the people of Kenya were at the forefront of showing sincerity and showed a great deal of love.”
Farid Mubarak Sahib, who is the Qaid Majlis writes, “He was extremely pure, pious, devoted, ever ready to sacrifice himself for the sake of the Jamaat and possessed profound love for Khilafat.” He continues, “When I learned that a very senior missionary was being posted in Quetta, I became very happy because this is what the Jamaat in Quetta needed.” He says, “He won me over in our very first meeting. The day he delivered his first sermon at the mosque in the district of Quetta, he was complimented by every person who heard it. He was very hospitable; he would invite everyone to visit his home and would fully serve them. The passion which he had for the Jamaat was apparent in his eyes. Whenever he delivered a speech, it would be so full of passion that tears would flow from the eyes of those listening. He would take part in events and tours and would strive to instil concern for the Jamaat in the hearts of everyone he met. He possessed a vast treasure of Jamaat knowledge. He was extremely humble, the likes of which I have never seen in my life.” He then says, “During the previous Friday prayer (the day before he passed away), there was a unique glow emanating from his face. When I looked at him, I said to the missionary in the presence of the Nazim Umumi that he was looking exceptionally handsome that day. We had no idea that this would be his last Friday.”
It was after this that he passed away. I will lead the funeral prayers in absentia of all of these [deceased members].
(Official Urdu transcript published in Al Fazl International, 17 March 2023, pp. 5-11. Translated by The Review of Religions.)
Editor-in-chief: Qaasid Muin Ahmad | Executive editors: Ataul Fatir Tahir, Aqeel Ahmed Kang | Research coordinator: Awwab Saad Hayat | Associate editors: Jalees Ahmad, Ata-ul-Haye Nasir
Translations: M Adam Ahmad | Design: Tahmeed Ahmad | © Al Hakam 2023