6 Hazrat Musleh-e-Maud’s historic journey of 1924: A turning point in the history of Ahmadiyya Muslim Jamaat
Embrace modesty and prepare to lead the world
Scottish waqifaat-e-nau have mulaqat with Huzoor
On Sunday, 23 June 2024, a group of waqifaat-e-nau from Scotland, visited Islamabad, Tilford, UK, and had the honour of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa
Upon arrival at the MTA studio, Huzooraa greeted everyone with salaam and invited Maria Akbar Sahiba to recite a portion of the Holy Quran, followed by its English translation read out by Farhana Saeed Sahiba. Then, Meerab Goraya Sahiba read out a hadith, after which Sabeeka Basharat Sahiba had the opportunity to recite a nazm (poem).
The participants then asked several questions, which Hazrat Amirul Momineenaa addressed and answered.
The first question presented to Huzooraa was from Rashika Sarmad Khan Sahiba, Regional Coordinator Waqifaat-e-Nau Scotland. She asked Huzooraa how they could increase the attendance in classes of those who are now married and cannot join the causes due to being busy with marriage and looking after their children.
In response to the question, Huzooraa referred to the Waqifaat-e-Nau secretary and noted that she also has children, yet she manages to conduct classes and fulfil
her duties. “It is all about one’s intention,” Huzooraa said. If one makes the intention to participate in classes and allocates time, it is possible to do so. Huzooraa acknowledged that sometimes children are very young and require care, which is understandable. However, Huzooraa emphasised that regularly abstaining from attendance is not the correct approach.
Huzooraa further explained that being a waqif-e-nau is not meant to be easy; otherwise, everyone would be a waqif or waqifah. He said, “Doing waqf means that:
‘For whatever duty I am called towards for the sake of God, for the cause of the Jamaat, or for a Jamaat-related programme that
Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
It is narrated by Hazrat Abu Hurairahra that, “Allah’s Messengersa said, ‘Charity does not decrease wealth; and when a servant forgives, Allah increases his honour; and whoever humbles himself for Allah, Allah will elevate him.’” (Sahih Muslim, Kitab al-birri wa s-silati wa l-adab, Hadith 258)
Mirza Ghulam Ahmadas, In His Own Words
Friday and the Promised Messiah
“The completion of favour that God Almighty has bestowed is manifest in this religion, which He has named Islam. Additionally, this favour encompasses the ‘Friday’ on which this completion was realised. This pointed to another consummation of grace that was
occur in the form of
He may cause it to prevail over all religions’ (Surah as-Saff, Ch.61: V.10)], and was also to be a momentous ‘Friday’. That ‘Friday’ has now arrived because God Almighty has specifically reserved this ‘Friday’ for the Promised
Hazrat
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Messiah. [...] I truthfully declare that this is a celebration that Allah the Exalted has ordained for those who are fortunate. Blessed indeed are those who derive benefit from it. You, who have established a connection with me, must never become complacent, believing that you have attained all that was to be achieved.” (Malfuzat [1988], Vol. 2, pp. 134-135)
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is beneficial – even if I have to undergo hardships – I shall attend to it.”
Huzooraa added that it is essential to help Waqf-e-Nau members realise, with compassion, their responsibilities. They must manage their time effectively to fulfil both their duties and their roles as parents.
Zeba Ahmad, 12, asked about the significance of the numbers 33, 33, and 34 in tasbih after salat, and why we do not recite any surah after Surah al-Fatihah in the last two rak‘ahs during prayers.
Huzooraa said:
“The significance is: once, a party of poor Companionsra of the Holy Prophetsa came to him and said that ‘there are quite a few welloff people who do all types of sacrifices; they do Jihad, and because of their being well affluent, they spend money in the cause of Allah, but we do not have enough money to spend.’ The Holy Prophet, peace and blessings of Allah be upon him, said, ‘Okay, I will tell you one thing which can make you such as if you have done all those types of sacrifices which they are making.’”
Huzooraa said, that the Holy Prophetsa then recommended reciting SubhanAllah, Alhamdulillah, and Allahu Akbar – 33 times, 33 times, and 34 times, respectively, totaling 100 times, after each salat. This practice was advised because reciting these names and praising Allah 100 times earns blessings from Allah the Almighty.
“It is not that you cannot go beyond that. You can even recite, if you have time, more than that, even the whole day. Hence, as the Holy Prophetsa has advised, you should do
zikr-e-ilahi. Always remember Allah all the time.”
Alluding to the tasbihat after salat, Huzooraa said, “In the short time, you can do this much. If you do it after each prayer, that means you have recited the name of Allah the Almighty, glorified His name, and sought His blessing 500 times in a day. That is quite a good number, which can please Allah the Almighty.”
Further, alluding to the second half of the question, Huzooraa said, “Whatever we are doing, we have to follow the Sunnah of the Holy Prophet, peace and blessings of Allah be upon him.”
Next, upon being asked how Huzooraa prevents himself from getting overwhelmed by his busy schedule and heavy workload, he said: “That is all due to Allah’s blessing.”
Anaya Ahmad, 8, said she was lefthanded and found it hard to use her right hand for tasks. She asked Huzooraa to pray for her and guide her.
Huzooraa, speaking with her, said: “If you are left-handed, it doesn’t matter. There are quite a number of people who are lefthanded. But, make it a point that whenever you are eating food, you should try to use your right hand.”
Next, a member told Huzooraa that she wanted to start practising proper and better purdah but felt shy about doing this in front of her friends and teachers. She asked for Huzoor’saa advice on this.
In response, Huzooraa said:
“Do you believe in God? Do you think it is a commandment of Allah the Almighty that you should be modestly dressed – And cover your face and head? Do you think this is the Quran’s injunction?”
In response, the questioner affirmed that she did believe. Then, Huzooraa said, “Then, you should not feel shy. Then, you will have to make yourself determined that whatever you are going to do, you will do according to the teachings of Islam and according to the commandments of Allah the Almighty. There is no need to feel shy or worry about what other people say about you.”
Huzooraa reminded her that she is among those people who will be guiding the world and added that she should create confidence within herself. “If you are shy, then who will lead the world?”
Next, a young girl requested Huzooraa if he could kindly visit Scotland. In response,
Huzooraa smiled and said: “Okay, Pray!”
Sabeeka Basharat said that at times it is seen that children and parents have differences of opinion on some matters, such as choosing a subject in school. She said that on one end, there is the matter of obeying the parents, and on the other hand, there is the matter of how a child is more interested in another subject. She asked what one should do in such a situation.
Huzooraa answered that the matter is that the students themselves are the ones who will have to study the subject, and thus what the child desires to study should be chosen. Huzooraa said that when people ask him for guidance on what subject they should choose, they give three choices. And, Huzooraa added, out of the three choices, he tells them what he deems to be suitable and also states that they should opt for what they desire.
Hala Akbar requested prayers as she was soon to be travelling abroad to work in a Jamaat hospital for four weeks. She also asked Huzooraa for guidance, as she was soon to be graduating as a new doctor.
Huzooraa said that the institute she was going to was a state-of-the-art institute. Huzooraa added that she should learn and gain experience, and if she saw anything where she could give her suggestions, then she may do so.
Next, Kashifa Naeem asked Huzooraa about the appearance of Hell.
Huzooraa said that when Allah punishes and Allah is angry with someone, that alone is a kind of Hell for a person of good nature. “So, try to do good things in this world, so that Allah the Almighty is always pleased with your actions and gives you good rewards.”
Huzooraa added that one should try to make their Heaven in this world, meaning that whatever good deeds one performs here will take one to Heaven and bad deeds will take one to Hell. “In Hell, Allah the Almighty says that there will be fire there. Those who do bad things will get their punishment in Hell for their bad deeds.”
Dania Shams stated that Hazrat Muslehe-Maudra saw a dream regarding the propagation of Ahmadiyyat in Scotland. She mentioned that the Jamaat is spreading in Scotland to such an extent that the mosque is now too small to accommodate various events and asked if the dream has further
meanings.
In response, Huzooraa said that it means that one should try to spread the message of Islam Ahmadiyyat in Scotland. “If you do it sincerely and with prayers, Allah the Almighty will also help you and you will see the spread of the message of Islam in Scotland very rapidly. But it all depends on your own effort. If you want to make this dream come true, you will have to work hard for it. It also means that all the Ahmadis living there in Scotland should work hard to spread the message of Islam.”
Aqeela Zafar, a medical student, said that many in university ask: if attaining secular knowledge alone makes one a morally good human being, then what is the need for religion in this age? She asked how we can explain the importance of religion to people in light of this.
Huzooraa emphasised that merely fulfilling one aspect of life is insufficient; one must also fulfil the other. Allah has stated that He created human beings for two primary purposes: to fulfil His rights and to fulfil the rights of fellow human beings. Therefore, it is essential to recognise that gratitude towards God is incumbent upon us, Huzooraa said. Furthermore, Huzooraa pointed out that it was religion that originally taught moral goodness.
When asked about Huzoor’saa favourite sport as a child, Huzooraa said that he used to play cricket.
Upon being asked how one can persuade people in their class to believe in God, Huzooraa said that she can tell them her personal experience with God.
Huzooraa asked her if she believed in God and if God had helped her. She answered in the affirmative. Huzooraa then said that she could tell her friends about her personal experience, as it is the reason why she believes in Him. “But you can not force anybody to just accept or believe in Allah the Almighty. And, read the book: Ten Proofs for the Existence of God, it is a small booklet that will also help you. And, also read the book: Our God. Then, you will know how to tackle the situation in different ways.”
In the end, Huzooraa conveyed his salaam and the meeting came to a successful conclusion.
(Report prepared by Al Hakam)
Prepare for global catastrophe
How world leaders are catching up to Ahmadiyya wisdom and warnings
Faran Shaheen
London
A widespread global catastrophe seems imminent. The UK government has officially started preparations for future wars and pandemics, a move some see as melodramatic and political. However, we should seriously consider this a prompt to prepare for potential global devastation in the near future.
Stock up on rations!
The government, with its long-standing commitment to short-sightedness, has only recently aligned with the emphasis of Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, worldwide head of the Ahmadiyya Muslim Community, on stocking up supplies in preparation for wars and natural disasters:
“Ahmadis should stockpile rations for two to three months in their homes, especially in those parts of the world where the impact of the war can be direct. Even if the war does not take place, this is beneficial. The stockpiles people made prior to this helped them through various troubles that came, and they reported that it was beneficial for them.” (Friday Sermon, 8 March 2024, “Muhammad (sa): The Great Exemplar”, www.alhakam.org)
The ‘Prepare’ website has been launched by the government, instructing households to ensure they have bottled water (three litres of drinking water per person per day) and non-perishable food that doesn’t require cooking. (“Britons should have three days’ worth of tinned food and water, government says”, news.sky.com) https://x.com/SkyNews/ status/1793225218766331967
‘O Europe, you are not safe!’
Beloved Huzooraa has persistently referenced potential global destruction in countless Friday sermons, speeches, and classes, based on the prophecies of the Promised Messiahas, who warned the world in the following words:
“O Europe! You are not safe! And O Asia! Neither are you secure! And O the dwellers of Islands! No artificial ‘God’ will come to your aid. I see cities falling and habitations in ruin. That One and Unique God remained silent for a long time.
Abominations were committed before His eyes and still He remained silent. But now He shall reveal His countenance in an awe-striking manner. Let him who has ears hear that the Hour is not far. I strived to bring everyone under the protection of God, but the ordained decrees had to be fulfilled. I say it truly that this country’s turn is also drawing near. The age of Nuh [Noah] shall appear before your eyes, and you will witness with your own eyes the incident of the land of Lut [Lot]. But God is slow to wrath. Repent so that you are shown mercy. He who abandons God is a worm, not a man; and he who does not fear Him is dead, not alive.” (“The Philosophy of Divine Revelation [Haqiqat-ul-Wahi]”, p. 328)
Hazrat Khalifatul Masih Vaa, when asked by a Swiss khadim in a virtual mulaqat on 15 October 2023 about the Israel-Palestine conflict, said:
“I have already spoken, in my Friday Sermon, on this issue. The effect on the world is quite clear; these people are trying not only to harm themselves, but they are also trying to doom the world. The world is going towards its destruction, and as I have already said, it is not going to stop here. It will escalate and more nations will be involved in it, and [it is] quite possible that a nuclear arsenal is also used in this war.
“So, we should pray to save the world from destruction, and we should pray that Allah the Almighty gives them wisdom and Allah the Almighty gives the capability and wisdom to the big powers to use justice.” (Al Hakam, 20 October 2023, Issue CCXCII, p. 3)
The rhetoric of Western leaders and prophecies
We now see that world leaders have begun to embrace the possibility of the world facing the destruction that the Promised Messiahas and his Khulafa have long warned of. The UK Defence Secretary, Grant Shapps, outlined how Britain has shifted from a post-war to a pre-war world. (“Are we heading for World War Three – and is Britain’s military ready?”, www. chathamhouse.org)
The UK Prime Minister, Rishi Sunak, has warned that the world is “closer to a dangerous nuclear escalation than at any point since the Cuban Missile Crisis.”
(“Rishi Sunak warns of ‘nuclear escalation’ threat - as he refuses to set general election
date”, news.sky.com)
World leaders openly discuss the prospect of war with other countries. Vladimir Putin has issued threats of a world war, mocking Europe for being “defenceless and unprepared for nuclear war.” (“Europe defenceless and unprepared for nuclear war, warns Putin”, www.telegraph.co.uk)
One may reasonably assert that this is not the sort of language one would expect from 21st-century world leaders, representing countries that were torn apart by the bloody world wars less than a century ago.
Inherent failure of mankind to learn from history
A familiar chorus has echoed through time: mankind never learns from history. If we examine the causes of the First World War, Germany’s desire for territorial expansion, the construction of alliances (as seen with the Triple Entente and the Triple Alliance), and imperialism feature heavily. Despite the unimaginable atrocities of the First World War, the Second World War began due to the failure to resolve the messes of the previous war, as evidenced by failed initiatives like the Treaty of Versailles and the League of Nations, along with an increase in territorial expansion and imperialism, as seen through Hitler’s rise to power in Germany. This perfectly illustrates mankind’s colossal infallibility in rapidly forgetting past mistakes and repeating blunders at the expense of innocent lives.
Is it any wonder that we are in this global mess today? We are witnessing the dismantling and disintegration of the current world order as we know it. Injustice is rampant in global society. The West, a self-proclaimed advocate of global peace, supports a genocidal regime in the Middle East, launching unprecedented attacks on the UN, ICC, and ICJ, and thus bringing into question their commitment to international law. We see imperialism and a desire for conflict in its bloodiest forms in the words and actions of leaders from countries like Russia, Iran, and North Korea, who senselessly brag about their nuclear arsenals while brutally suppressing their innocent citizens and illegally invading and obliterating lands beyond their borders. Domestic situations in many countries, especially in the West, are deteriorating at unprecedented rates, with increasing homelessness and a broken future for the next generation.
Great resolutions are needed, for the world is like a kettle, boiling uncontrollably and inevitably towards an unwanted catastrophe.
Flawed modernised philosophy of mankind
The root cause of this chaos is the lack of adherence to Islamic principles, which has given rise to immoral, incompetent, selfish, Continued on next
Stijn Swinnen | Unsplash
This Week in History
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat
28 June 1955: On this day, a German newspaper, Hamburger Anzeiger, reported of a reception held on the previous day at the Hamburg Town Hall, along with Hazrat Musleh-eMaud’sra photograph. The heading of this article was [Translation] “‘Prince of the Faithful’ received at Town Hall.”
For more details, see “‘Prince of the Faithful received at Town Hall’: Hazrat Musleh-e-Maud in Hamburg, Germany, 1955”, at alhakam.org (18 August 2023, p. 11).
29 June 1938: On this day, Hazrat Musleh-e-Maudra sent his son, Mirza Mubarak Ahmad Sahib, to Egypt so he could acquire knowledge of Arabic and excel in his experience of agriculture in the land of Egypt. On this occasion, Huzoorra wrote down and highlighted some important matters and gave some advice to Mirza Mubarak Ahmad Sahib, which has been recorded on pages 485 to 490 of the seventh volume of Tarikhe-Ahmadiyyat
Among many other important matters, Huzoorra mentioned the importance of offering salat at its prescribed time.
2 July 1974: On this day, during the anti-Ahmadiyya riots in Jhelum, Maqbool Ahmad Sethi Sahib was martyred by criminals who broke into his house.
He was born in 1942. His maternal grandfather and paternal grandfather were both Companions of the Promised Messiahas. He completed his education at Talim-ul-Islam College, Rabwah, and then started his own business in Jhelum.
He was martyred under the supervision of the police, during which the family members of the deceased were also
30 June 1902: On this day, the Promised Messiahas wrote a touching letter to Hazrat Haji Seith Allah Rakha Abdur Rahmanra citing his recent observation. Huzooras said that he saw four cats carry a sparrow’s neck in their jaws, one after the other.
For details of this incident, see “Lessons from four cats and a bird”, at alhakam.org (18 November 2022, p. 13).
30 June 2008: During his visit to Canada, Hazrat Khalifatul Masih Vaa visited the newly established Hadiqa Ahmad, which is a site of 250 acres. The same evening, Huzooraa met with more than three and a half thousand Ahmadis in group mulaqats. (Al Fazl International, 12 September 2008, p. 16)
2 July 1993: During his tour of Norway, on this day, Hazrat Khalifatul Masih IVrh delivered his Friday sermon in Oslo and directed the auxiliary organisations to plan to teach the Arabic language to Ahmadi children. Huzoorrh added that these children should learn Urdu along with Arabic and should master their local language as well, so that we can use these three sources to spread the message of Islam in the world. (Khutbat-e-Tahir, Vol. 12, p. 491) 1 July 28 - 29 June 30 June 3 - 4 July 2 July
1 July 1927: On this day, an article by Hazrat Musleh-e-Maudra was published in Al Fazl, titled “Rusoole-Karimsa ki Izzat ka Tahaffuz aur Hamaara Farz”, i.e., Protection of the Holy Prophet’ssa honour and our duty. Huzoorra suggested that Muslims organise jalsas on 22 July 1927 all over the country, and take an oath from everyone that they will preach the teachings of Islam in their respective areas. Thereafter, Muslims of the Indian subcontinent held jalsas in many places throughout the country.
seriously harmed. (Khutbat-e-Tahir, Babat Shuhada, p. 161)
For more details, see “Hazrat Musleh-e-Maud’s services to the Muslim cause: Guiding Muslims of the Indian subcontinent amid religious and political conflicts”, at alhakam. org (26 February 2021, pp. 17-20).
1 July 1988: On this day, Hazrat Khalifatul Masih IVrh called on the members of Jamaat-e-Ahmadiyya Canada to raise a fund of $2.5 million for the construction of new mosques. (Silsila Ahmadiyya, Vol. 4, p. 97)
Joseph Johann August Maria von Fisenne meeting with Hazrat Musleh-e-Maud | Hamburger Anzeiger, 28 June 1955
28 June – 4 July
3 July 1998: During his tour of the USA, on this day, Hazrat Khalifatul Masih IVrh delivered his Friday Sermon in San Joze. With this sermon, Huzoorrh inaugurated Bait-ul-Baseer Mosque, located in Milpitas, California. (Khutbate-Tahir, Vol. 17, p. 447; Silsila Ahmadiyya, Vol. 4, p. 894)
4 July 1978: On this day, Hazrat Khalifatul Masih IIIrh called on Albert Kenneth Cragg, who was an Anglican bishop and scholar who commented widely on religious topics for more than fifty years, most notably Christian–Muslim relations. This meeting took place in the Fazl Mosque compound and continued for two hours in which views were exchanged in a friendly atmosphere. (Al Fazl, 19 July 1978, p. 2)
4 July 1989: On this day, Hazrat Khalifatul Masih IVrh granted an audience to the then-president
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and vulnerable leaders who act in their short-term interests. The flawed modern philosophy of mankind, with its increasing decline of religion and God-fearing nations, has led to dangerous and ignorant beliefs that place human autonomy above everything else. Existentialist reasoning promoted by atheistic philosophers like Jean-Paul Sartre and Friedrich Nietzsche has taught people that humans dictate how we should operate, as there is no God. This so-called power of man has created worldwide destruction and suffering. These atheistic scholars, who have misled people away from the path to God, are dancing within their reveries, confidently resting upon foundations doomed to shatter into a million pieces.
The solution
To those stranded in hopelessness and confusion amid current worldly circumstances, it must be acknowledged that God has sent down the means for our salvation through the Holy Quran and the sustenance of its teachings through the Promised Messiahas and Khilafat. Based on these teachings, one of the fundamental values needed for world peace is the establishment of justice. Hazrat Khalifatul Masih Vaa explained this in the following
“If there is no justice, there is no peace. If you have double standards, as we can see in today’s world, as shown by the big powers, you cannot maintain peace in the world. […] This is why you can see there is disturbance in the world today. So, if there is no justice, there is no peace.” (Al Hakam, 28 May 2021, Issue 167, pp. 1-2)
While there is great hope, let this not distract us from the dangerous times we are in and the need for the world to recognise its Creator. We must do everything to avert a nuclear war, a nuclear holocaust so petrifying that, as President Kennedy once warned, its “fruits of victory would be ashes in our mouth.” (President John F. Kennedy, Cuban Missile Crisis Address,”, loveman. sdsu.edu)
In the past, the world has witnessed countless nations and generations that sowed the seeds of their destruction by ignoring the warnings of our All-Merciful God. Just as God Almighty gave numerous warnings to the opponents of Prophet Noahas, the Egyptian opponents of Prophet Mosesas, and countless others who did wrong, He is giving us numerous warnings now. The same Omnipotent God is posing the question to us: Will we alter our course before our chances of redemption are terminated, or will we wait for the windows of full-scale devastation to open before our very eyes?
Jalsa Yaum-eKhilafat held in Bradford, Canada
of Guatemala. Huzoorrh arrived in this Central American country a day before. This was the first ever visit of any Khalifa to this part of the world. During his stay, Huzoorrh, besides meeting with local Ahmadis and some dignitaries like the country’s Foreign Minister and Minister of Health, also inaugurated the first Ahmadiyya Muslim Mosque and Mission House in Guatemala. (Silsila Ahmadiyya, Vol. 4, pp. 856857)
4 July 1997: Hazrat Khalifatul Masih IVrh delivered his Friday sermon in Bait-us-Salam Mosque, Toronto, Canada. Huzoorrh emphasised that before the beginning of the new century, every Ahmadi house should be filled with worshippers, and recitation of the Quran should be done daily. (Khutbat-e-Tahir, Vol. 16, pp. 489-509)
Touseef Ahmad Rehan Secretary Ishaat, Jamaat-e-Ahmadiyya Bradford East, Canada
Jamaat-e-Ahmadiyya Bradford East, Bradford West and Hadiqa Ahmad in Canada organised Jalsa Yaum-e-Khilafat on 27 May 2024. The arrangements for Lajna members and nasirat to listen to the proceedings of the jalsa were made at the Baitul Khabeer Mosque in Bradford, while the arrangements for khuddam, ansar, and atfal were made at the Bradford Community Center.
The formal programme started with a recitation from the Holy Quran with its Urdu and English translations, followed by a poem. The first speech was delivered on “Khilafat: An Eternal Promise” by Missionary Qasim Ghumman Sahib, followed by a tarana and another speech on “Fruits of Khilafat” by Missionary Khalid Minhas Sahib. After this, a documentary on Khilafat was shown. The proceedings of jalsa were live-streamed on YouTube.
The event concluded with a silent prayer, and was attended by 482 members.
Vice President of Guatemala, Roberto Carpio Nicolle meeting Hazrat Khalifatul Masih IVrh on the inauguration ceremony of Baitul Awal, Guatemala, 3 July 1989.
Hazrat Musleh-e-Maud’s historic journey of 1924
A turning point in the history of Ahmadiyya Muslim Jamaat
Fazl Malik Canada
Preamble
The 1924 historic journey to England by Hazrat Mirza Bashir-ud-Din Mahmud Ahmad, Khalifatul Masih IIra — during which he also participated in the Conference on Some Living Religions Within the Empire, also known as the Wembley Conference — was a momentous event not only for the Ahmadiyya Muslim Jamaat but also in the context of the wider world still reeling from the aftermath of World War I. This voyage to England was a profound leap into uncharted territories, echoing the grand-scale restructuring of the world seen in the Paris Peace Conference of 1919. Just as the leaders in Paris had the monumental task of redefining nations and principles in a world emerging from war’s shadows, Hazrat Khalifatul Masih IIra embarked on his journey with a vision to establish peace and religious harmony.
The conference
One of the reasons behind this historic journey was the Wembley Conference of 1924, set against the canvas of England’s famous and symbolic exhibition. This conference was envisaged as a platform where representatives from various religions of the British Empire would converge to elucidate the principles of their respective faiths. The proposal for this religious conference was put forth by socialist leader Mr William Loftus Hare, who was, at the time, a Director of Studies in Comparative Religion and Philosophy at the Theosophical Society. His vision was to align this grand exhibition with a spiritual dimension, thereby creating a confluence of culture, trade, and religion. This idea was well-received by the organisers of the exhibition, including orientalists, and a committee was formed under the auspices of the School of Oriental Studies at the University of London. The committee’s task was monumental: to organise a conference that would not only be an intellectual feast but also a beacon of religious harmony. It was a groundbreaking initiative in an era where interfaith dialogue was still in its nascent stages, and the presence of a leader from the Islamic world was of immense significance.
History behind the desire to send a representative to the Wembley Conference
The Ahmadiyya Muslim Jamaat, established in 1889 by Hazrat Mirza Ghulam Ahmadas in Qadian, India, had already made strides in laying down the foundations of Islamic revival and interfaith dialogue. The Community, under its dynamic leadership, had been active in dispelling misconceptions about Islam and promoting its true, peaceful teachings. The decision of the second Khalifa to visit Europe was a testament to the Jamaat’s commitment to spreading a message of peace, harmony, and spiritual enlightenment.
The desire of Hazrat Mirza Ghulam Ahmadas, Imam Mahdi, to reach out to the English-speaking world for purposes of tabligh has its roots in his early years. When, in obedience to his father’s desire, he moved to Sialkot for a court job in 1864, he entered a hub of evangelical Christian missionary activity. Despite having no prior English skills, these missionaries piqued Huzoor’sas curiosity. He began sitting in on their talks and debating eschatology and salvation, aiming to prove Islam’s excellence.
Huzooras started learning English. However, he never advanced beyond a rudimentary level. (Life of Ahmad [2008], p. 48) This early exposure sparked in him an interest in reaching English speakers with the message of Islam. On at least one occasion, Huzooras expressed his utmost desire that if he could learn English, he would go door-to-door to save humanity from false idols and disbelief, even if it cost him his life. (Malfuzat [1984], Vol. 3, pp. 291-292)
The enthusiasm and conviction, Huzooras first experienced, had ignited a lifelong calling to engage with Christians. (Tarikh-e-Ahmadiyya, Vol. 1, pp. 92-93)
The Promised Messiah’sas desire came to fruition years later when his Khalifa, Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, was invited to represent Islam in the heart of the British Empire. As the first Ahmadi Khalifa to leave India, Hazrat Khalifatul Masih IIra aimed to raise the flag of Islam and represent the teachings of Hazrat Muhammad Mustafasa in this historic journey.
The conference was highly significant for the religious communities it represented, particularly for the Ahmadiyya Muslim Jamaat. This event was seen as an opportunity to introduce Islam to the West and as a fulfilment of various prophecies.
Understanding the era
In the 1920s, the small Community of the Promised Messiahas, guided by its Khalifa, endeavoured for betterment amidst postwar uncertainties. The world around them was rapidly transforming, marked by social revolutions and political complexities, showcasing the contrast between localised efforts for stability and the widespread dynamism of the era.
During the Roaring Twenties, there was remarkable cultural, social, and economic progress. Technological advancements, such as the radio and automobile, transformed daily life, while the arts and literature flourished, reflecting the period’s complexities and contradictions. Yet, beneath the surface of glamour and prosperity, underlying tensions and disparities, along with economic inequality
and political extremism, continued to gnaw at the fragile fabric of society.
The British Empire, at its zenith in territorial terms, was confronting challenges both at home and abroad. Weakened after the war, they confronted growing nationalism in colonies. This era saw heightened interest in spiritual matters – people sought solace in religious movements, fueling a resurgence in interfaith dialogue.
It was in this climate that the 1924 Wembley Conference aimed to foster unity among faiths, reflecting a quest for stability through mutual respect. Hazrat Khalifatul Masih’sra participation was profound – an Islamic voice engaging the Western world at a critical juncture.
His journey offered perspectives to a predominantly Christian audience, participating in post-war conversations on religion’s role in peace-building. This came as Islam articulated its modern identity, confronting stereotypes and furthering meaningful dialogue.
Who should be sent to attend the conference?
As the world of 1924 bustled with the usual stirrings of progress and change among unfolding chaos, a significant development was developing within the Ahmadiyya Muslim Jamaat, one that would have far-reaching implications. This was the prelude to a historic journey – the preparations for a momentous venture that would take Hazrat Khalifatul Masih IIra to the heart of the Western world.
The idea for the journey germinated from the upcoming Wembley Conference, a confluence of religious thought leaders set
against the backdrop of a grand exhibition in England. It was a unique platform where different faiths could present the tenets of their beliefs. For the Ahmadiyya Muslim Jamaat, this was not just an invitation; it was a blessed opportunity to articulate the essence of Islam to a global audience.
Hazrat Khalifatul Masih IIra convened a Shura [consultative assembly], seeking the opinion of the members of the Jamaat on who should represent Islam Ahmadiyyat. The discussions were profound, weighing the significance of his personal attendance against logistical and strategic considerations.
As news of the conference reached Qadian, it stirred a wave of planning. Hazrat Khalifatul Masih IIra, known for his sagacious leadership, was at the forefront of this deliberative process. A meeting was convened to discuss the most suitable response. The options were weighed with careful thought. The Jamaat could do as it normally does and send a seasoned missionary to present its teachings. However, this time was different altogether and the organisers had made requests for the blessed attendance of Hazrat Khalifatul Masihra. The majority leaned towards the latter, seeing it as a monumental opportunity for direct engagement with the Western world. Huzoorra agreed to the advice and history was made.
This pivotal moment was not just about a leader attending a conference; it was about showcasing the essence of Islamic teachings to a global audience at a time when misconceptions and stereotypes about Islam were rampant. It was an opportunity to present a narrative of Islam that spoke of its true, peaceful, and compassionate nature. This narrative was much needed in the global discourse of the time, as it is now.
I. The consultation process and the ultimate decision
The consultation process and the ultimate decision leading up to the journey of Hazrat Khalifatul Masih II’sra to Europe in 1924 exemplifies a harmonious blend of spiritual guidance, Islamic values, and visionary leadership within the Jamaat.
At the heart of this process was the principle of Shura, or consultative decisionmaking. Rooted in Islamic teachings, Shura emphasises collective deliberation and counsel in important matters. Huzoorra, initiated discussions with key members of the Community. It was a leader seeking the insights and perspectives of his companions, reflecting the inclusive and participatory ethos of the Community as per the command of the Holy Quran. (Surah ash-Shura, Ch.42, V.39)
The consultative assembly convened by Hazrat Khalifatul Masih IIra after the Asr prayer on 16 May 1924 was a critical forum. It was here that diverse viewpoints were expressed, each carrying its own weight and significance. Some advocated for the Khalifa himself to attend the conference in London, seeing in this an unparalleled opportunity for the propagation of Islam. Others suggested sending a representative, considering the risks and challenges of such a journey for the Khalifa.
The consultative ethos of the decisionmaking process was further enhanced by seeking the opinion of the external Ahmadiyya Muslim Community. Huzoorra
penned a letter to the Community members, elucidating the situation and the options at hand.
Central to the decision-making process was the role of spiritual guidance. Huzoorra and the Jamaat members engaged in istikhara – seeking guidance from Allah through prayers. This spiritual dimension was pivotal, indicating a deep-rooted belief in divine will and guidance in all affairs.
This process also highlighted the visionary aspect of Huzoor’sra leadership. Understanding the broader implications of the journey, he foresaw its potential to enhance the global presence of the Ahmadiyya Muslim Community and present the true, peaceful teachings of Islam to a Western audience. His willingness to personally undertake this journey, despite the physical and logistical challenges, spoke volumes about his commitment and dedication to the cause and his courage to tread new paths.
II. The consultation: Pros and cons
(Derived from Hazrat Musleh-e-Maud’sra special message, dated 14 May 1924)
This process can be analysed through its pros and cons, providing a comprehensive understanding of the intricacies involved.
Pros:
1. Inclusive consultation: The decision to convene a consultative assembly demonstrated a commitment to inclusive decision-making. It allowed for a diversity of opinions and perspectives to be heard, ensuring that the decision was well-rounded and considered various viewpoints.
2. Democratic approach: Seeking the opinion of the wider Community displayed a democratic approach. This fostered a sense of responsibility and involvement among Jamaat members.
3. Spiritual guidance: The incorporation of istikhara, seeking divine guidance, added a spiritual dimension to the decision-making process. This reflected the Community’s deep faith and reliance on divine will in crucial matters.
4. Leadership vision: Huzoor’sra willingness to consider personally attending the conference showcased his visionary leadership. It underscored his commitment to propagating the message of Islam and leveraging the opportunity to make a global impact.
Cons:
1. Potential risk to health and safety: Huzoor’sra personal involvement in the journey carried risks, particularly considering his health and the logistical challenges of such a long-distance journey at the time.
2. Resource allocation: The significant expenses involved in the journey, especially with the plan for Huzoorra to bear personal expenses and the Community to cover the costs for accompanying members, raised concerns about resource allocation.
3. Uncertainty of impact: While the opportunity to present Islam’s message at an international conference was promising, there was no guarantee of the impact or reception it would have.
4. Divergent opinions and potential discontent: The decision-making process, while inclusive, also brought to light divergent opinions within the Community. Those opposed to the journey had concerns
about the implications of Khalifa’s absence from the Centre [Markaz]. (Tarikh-eAhmadiyyat, Vol. 4, pp. 423-427)
The decision-making process was a delicate balance of various factors, each with its merits and drawbacks. However, we see that the Khalifatul Masihra, through the divine command of istikhara showcases the Community’s strength and reflects the Community’s foundational belief in divine guidance. The visionary leadership of Huzoorra was a significant pro, as it demonstrated foresight and commitment to a more significant cause. The entire process was a testament to spiritually guided decision-making, albeit not without its challenges and risks.
Preparation for the journey: Highlighting the singular focus of the Khalifa
“I am touring Europe so that I may observe the religious condition of Europe with my own eyes and make an accurate assessment to aid me in devising an ongoing scheme for the propagation of Islam in these countries. And my purpose is that I desire to raise the flag of peace in the world; therefore, I must observe the elements that bring the East and West together.” (Al Fazl, 29 November 1924)
This statement by Huzoorra encapsulates the essence of his journey. It was not just about representing the Ahmadiyya Muslim Community; it was about understanding the nuances that unite different cultures and religions. This meant stepping out of the geographical confines of the Community’s base, venturing into unfamiliar territories, and addressing a diverse and potentially challenging audience. There was a sense of solemnity mixed with anticipation: Huzoorra was about to step onto a world stage, carrying the message of Islam’s peace and compassion.
The preparations for the journey were extensive and meticulous. It was a period marked by intense spiritual reflection and prayer. Huzoorra and members of the Community engaged in istikhara – a prayer seeking guidance from Allah – to ascertain the divine Will in this undertaking. This spiritual exercise underscored the Community’s reliance on divine guidance in all its major decisions.
Moreover, the journey was not just a physical movement from East to West. It was laden with symbolic significance – a journey of Islamic teachings from their birthplace to a land unfamiliar with its true essence. It represented a bridge being built between civilisations, an effort to dispel myths and bring to light the authentic teachings of Islam, which misinterpretations and cultural barriers had long overshadowed.
One of the most significant aspects of the preparation was the authoring of the Paper that was to be read at the Conference. This work was to be presented at the conference, highlighting Khalifa’s dedication to using this opportunity to articulate the Ahmadiyya Muslim perspective on Islam comprehensively.
Hazrat Khalifatul Masih IIra was personally involved in every aspect of the preparation, from writing the key literature to overseeing the logistical arrangements. This involvement exemplified his commitment and the immense importance he placed on the journey.
Deputy arrangements in Qadian Huzoor’sra commitment to the welfare and continuity of the Community’s activities during his absence led to the establishment of a deputy system in Qadian. This was a strategic move to ensure that the Community’s functioning remained seamless and effective, reflecting his foresight and meticulous planning.
The appointment of deputies ensured that the day-to-day affairs of the Community continued seamlessly in the absence of the Khalifatul Masihra. It highlighted the importance Huzoorra placed on maintaining uninterrupted leadership and governance.
The formation of a consultative council (Majlis-e-Shura) with 14 members ensured that diverse viewpoints were considered in decision-making.
Despite its importance, the establishment of this system was not without its challenges. The Community was accustomed to direct guidance from the Khalifa, and adapting to a deputy system required trust and significant adjustment.
Another challenge was maintaining effective communication channels between the deputies in Qadian and Huzoorra in Europe. Any lapse in communication could lead to delays or misunderstandings in decision-making.
The deputy arrangements in Qadian are a testament to Huzoor’sra meticulous planning and understanding of effective leadership dynamics. Despite potential challenges, this move was instrumental in maintaining the stability and continuity of the Ahmadiyya Muslim Jamaat’s operations, illustrating Khalifa’s commitment to the well-being and progress of his Community.
The journey
As Hazrat Khalifatul Masih IIra prepared for departure, there was a palpable sense of expectation and responsibility. This was not just a journey for the Ahmadiyya Muslim Community; it was a journey for Islam itself, a journey to sow the seeds of understanding and peace in the hearts of people across continents. The farewell was not merely a physical parting but symbolised a moment of trust and faith. It was a testament to the strength and resilience of the Community, now entrusted to the capable hands of the deputies in his absence.
The farewell and departure of the Khalifatul Masihra from Qadian in 1924 marked a profoundly emotional and historic moment for the entire Jamaat. It was the first time a Khalifa would leave their homeland, akin to parents stepping away from their home while their children were still in the tender stages of infancy. As dawn broke on the day of departure, a palpable sense of anticipation and somberness enveloped Qadian. The Community members, akin to a family watching their guardian embark on a significant journey, gathered in large numbers. Their faces mirrored a complex array of emotions – pride for the monumental task ahead, coupled with a deep sense of longing and concern. Huzoorra, standing amidst his followers, mirrored the same emotional depth.
The scene of departure was stirring – the final prayers at the blessed grave
‘The Conference of the Birds’ and the Promised Messiah’s philosophy
Much of Sufism revolves around the abstract and the non-tangible. These ideas are translated into Sufi poetry and prose. Amongst them, perhaps one of the most globally celebrated poems is Faridud-Din ‘Attar’srh allegorical tale The Conference of the Birds from 1177 CE, which consists of 4,500 verses.
‘Mantiq at-tayr’ – The Conference of the Birds and the Quran
The title of the poem is often translated as The Conference of the Birds; however, the original name is ریطلا
, i.e., the language of the birds, and is derived from the following verse of the Holy Quran:
“And Solomon was heir to David. And he said, ‘O ye people, we have been taught the language of the birds; and we have had everything bestowed upon. This indeed is [God’s] manifest grace.’” (Surah an-Naml, Ch. 27: V.17)
A summary of the poem
A congregation of birds from all around the world becomes the backdrop to set the scene for the events that occur throughout the narrative of the poem. All the birds gather to discuss who amongst them should be crowned as their king. Among the muttering, the hoopoe becomes a voice of reason. He reminds the birds that a being exists far greater than them: the Simorgh
The hoopoe leads the birds, each of whom represents a human fault which prevents humanity from attaining the Divine.
The hoopoe tells the birds they must cross seven valleys to reach the abode of the Simorgh. These seven valleys each represent a different attribute that man must acquire to achieve a greater connection with the Divine and cognisance of the Greater Being. The seven valleys are: quest, love, knowledge, detachment, unity, wonderment and annihilation.
Sholeh Wolpé, an Iranian American poet, writes:
“When the birds hear the description of these valleys, they bow their heads in distress; some even die of fright right then and there. But despite their trepidations, they begin the great journey. On the way, many perish of thirst, heat or illness, while others fall prey to wild beasts, panic, and
violence. Finally, only thirty birds make it to the abode of Simorgh.” (The Conference of the Birds, translated by Sholeh Wolpe, W. W. Norton, 2017)
Yet, after such a strenuous journey, they come to the ultimate anti-climax. There was no Simorgh.
The legend that was – wasn’t.
It is only then, that the realisation seeps in; Simorgh is just a play on words.
Si morgh is Persian for “thirty birds”.
“If Simorgh unveils its face to you, you will find
“that all the birds, be they thirty or forty or more,
“are but the shadows cast by that unveiling.
“What shadow is ever separated from its maker?
“Do you see?
“The shadow and its maker are one and the same,
“so get over surfaces and delve into mysteries.” (Ibid.)
Like many members of various Sufi orders, ‘Attarrh promotes the idea of finding God within oneself. The Promised Messiahas writes in one of his letters:
“In some books, the saying, ‘Whoever knows himself, knows his Lord,’ (man ‘arafa nafsahu fa-qad ‘arfa rabbahu) has been presented as a Prophetic hadith. In Ihya ‘ulum ad-din [by al-Ghazali], there are many such ahadith about which hadith scholars have raised objections or doubts based on their established principles. However, there is nothing in this saying that contradicts the words of Allah and His Messengersa Allah the Exalted says: “And [also] in your own selves. Will you not then see?” (Surah adh-Dhariyat, Ch.51: V.22) The Lord of the Worlds created the entire universe for the purpose of being recognised. The human self is a comprehensive compendium of all the secrets of the universe. And there is no doubt that whoever truly acquires the knowledge of the self will attain the knowledge that can be obtained by understanding the reality of the entire universe. Thus, this is the closest and easiest path: that one should strive to know their own self.” (Maktubat-e Ahmad, Urdu [2008], Vol. 1, p. 574)
The idea of finding God through introspection can be easily, and mistakenly, conflated with the concept of Wahdat alwujud, i.e., the idea that there is no true existence except the Ultimate Truth (i.e., God) and that the universe is finite to one being, which is God. And that all that one sees and all that one is – is God. Perhaps a refraction of God’s light, but in itself, God. (“Wahdatul wujud and its influence toward concept of Islamic tawhid according to Ibn Arabi”, wahdatulwajud.blogspot.com)
Though some Sufis will argue that the idea of Wahdat al-wujud is not shirk (associating partners with God), one must always fear the narrow paths of religion and the threat of committing shirk
Wahdat al-wujud, Wahdat ash-shuhud and the Promised Messiahas
The Conference of the Birds can be read in a variety of ways and touches on a number of concepts; however, it is interesting to read it in light of the teachings of the Promised Messiahas
The Promised Messiahas makes it clear that he does not conform to the wujudi school of thought. Once, he criticised their
views during a discourse, and then stated:
“I am no enemy of the wujudis. On the contrary, I consider them to be worthy of pity.” (“The Purpose of Religion”, www. alislam.org; Malfuzat, Urdu, 2022, pp. 224227)
Thus, reading the poem in light of the teachings of the Promised Messiahas offers a new perspective on finding God.
Contrary to the concept of Wahdat al-wujud, there is the idea of Wahdat ashshuhud – which is the supremacy of love. In this perspective, one is so engulfed by God’s love that they appear transformed by its intensity. Nevertheless, it is paramount to acknowledge that God remains God,
Labeed Ahmad
Jamia Ahmadiyya UK
Darklabs India | Unsplash
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and the human remains human, with no alteration of their fundamental essences.
The Promised Messiahas illustrates this distinction with an analogy:
“Just as a piece of iron thrown in the fire becomes red hot and if someone were to call it ‘fire’ in its red-hot state, he may be excused because it was totally covered by fire.” (Ibid.)
Such allegories are very common in the Promised Messiah’sas writings and we should continue to analyse and consider the meanings they suggest to us. If we were to consider this allegory alongside the one in Conference of the Birds, it reveals a timeless message: surrendering to the love of God and dissolving the self in pursuit of His way. By this way of reading, the birds find the Higher Being through introspection which is aligned with our belief in self-reformation and also the connection between the individual and God.
The Promised Messiah’sas aforementioned idea can also be related to the Quranic terms ‘ayn al-yaqin, ‘ilm alyaqin and haqq al-yaqin. Drawing on a wellknown Sufi analogy, he explains these terms as follows:
1. ‘Ayn al-yaqin: certainty of inference; one sees smoke and infers the existence of fire,
2. ‘Ilm al-yaqin: certainty of sight; one sees fire and thus realises its existence by way of sight,
3. Haqq al-yaqin: certainty of experience; one enters into fire and realises its existence by way of experience. (The Philosophy of the Teachings of Islam, p. 182)
Stages of knowledge in The Conference of the Birds
Interestingly, Faridud-Din ‘Attarrh illustrates a similar idea of belief and submission in the following section of his epic. He narrates a story of moths gathering one night to discern the truth about candlelight. The following verses show the importance of themes of belief amongst Sufi poets throughout the ages. Take the following verses for example: Moths gathered in a fluttering throng one
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of the Promised Messiahas, the tearful goodbyes, and the last glances exchanged. These moments were imbued with a profound sense of devotion and sacrifice. The emotional weight of the occasion was evident as Huzoorra and the companions set forth on their journey, leaving behind a Community that stood strong, yet with hearts filled with prayers and eyes brimming with tears.
Conclusion
The 1924 voyage of Hazrat Khalifatul Masih IIra to England bore profound significance. This marked a turning point in the history of the Jamaat, setting the stage for a new era of outreach and dialogue that would resonate far beyond the boundaries of nations and religions. His participation in the Wembley Conference represented the fulfilment of divine prophecy – a testimony to the far-reaching vision of the Promised
night
To learn the truth about the candle light, […]
One flew till in the distance he discerned A palace window where a candle burned -[…]
The mentor of the moths dismissed his claim, Remarking: “He knows nothing of the flame. (The Conference of the Birds, Ibid.) ‘Attarrh employs the motif of moths as a symbolic element denoting man and knowledge. This clearly resonates with the understanding of ‘ayn al-yaqin that, among others, also the Promised Messiahas mentions. The moths see the candle but the mentor amongst them knows that seeing is simply not enough.
In the same allegory, ‘Attarrh seems to use a similar motif to explain the concepts of ‘ilm al-yaqin and haqq al-yaqin. He writes:
A moth more eager than the one before Set out and passed beyond the palace door. He hovered in the aura of the fire,
A trembling blur of timorous desire, […]
The mentor said: “You do not bear the signs Of one who’s fathomed how the candle shines. (Ibid.)
In this instance, the moths enter a new realm of knowledge, that is to feel the aura and the warmth of the fire. There is no doubt that this realm offers a new understanding to the candle that was not discerned before –howeve, there is still a gap in understanding the complete truth about this mesmerising light. Exiting the realm of ‘ilm al-yaqin and discovering the complete and undoubtful truth requires one to enter the realms of haqq al-yaqin. ‘Attarrh states:
Another moth flew out – his dizzy flight Turned to an ardent wooing of the light; […]
The flame engulfed his wing-tips, body, head, His being glowed a fierce translucent red; And when the mentor saw that sudden blaze,
The moth’s form lost within the glowing rays, He said: “He knows, he knows the truth we seek,
That hidden truth of which we cannot speak.”
To go beyond all knowledge is to find That comprehension which eludes the mind (Ibid.)
Messiahas. His very footsteps on European land, his powerful voice resonating Allah’s message to receptive ears in London, actualised Imam Mahdias dreams through divine orchestration. The All-Mighty spoke, the mortal yearned, and destiny delivered. The path paved by Khalifatul Masih IIra in 1924 remains critically relevant today in uniting the Muslim Ummah, fractured by toxicity and radicalisation. It illuminates the way forward with moral resilience.
On 12 December 1924, shortly after his return, Huzoorra delivered a powerful message with deep spiritual and religious significance. It was a heartfelt call to the believers to turn towards God with sincerity and devotion. Huzoorra stated:
“I call upon my Jamaat, those present here and those who are outside [of Qadian], with complete faith and belief in Allah, Who is the Lord of the worlds, the Most Gracious, the Most Merciful, and the Master of the Day of Judgment, towards the voice found in
[‘Thee
These verses describe how the moth, representing the Sufi seeker, is consumed by a flame until it glows a fierce red. The mentor observes the moth losing its form within the radiant light. This symbolises the Sufi’s journey of mystical self-annihilation (fana’), where they surrender their identity to be lost in the divine, akin to the moth becoming one with the flame.
Another point worthy of mentioning is how ‘Attarrh depicts fana’ in this section of the poem. As it has been stated, haqq al-yaqin is achieved by engulfing oneself in fire. The Promised Messiahas in ‘A’ina-e Kamalat-e Islam expounds upon the word zulm. Though in most theories of the word’s meaning, it would hold connotations of cruelty, the Promised Messiahas presents a different meaning for zulm when referring to a true believer:
“[…] idolaters and disbelievers and rebellious oppressors will be cast into hell, and it is stated in this verse that the righteous are also not devoid of the touch of that fire. The implication of this statement is that the righteous, in this world, which is an abode of trial, plunge their bodies with great courage into various kinds of afflictions, and sacrifice their lives for God’s sake as if throwing themselves into a blazing fire. And various divine destinies and decrees descend upon them in the form of a fire.”
(‘A’ina-e Kamalat-e Islam, Ruhani Khazain, Vol. 5, p. 144)
Fanāʾ in The Conference of the Birds and the Promised Messiahas
In ‘Attar’srh poem, the journey across the Seven Valleys serves as a metaphorical exploration of the stages of spiritual development, each valley representing a different facet of the seeker’s path towards enlightenment. As the birds progress through these valleys, they face trials that test their commitment to selflessness and spiritual growth. The concept of fana’ becomes more pronounced as the birds gradually shed their individual identities and selves, ultimately culminating in the realisation of the divine oneness in the Valley of Unity. The journey through the Seven Valleys is a process of continual annihilation
worship.’]. The world does not remain in one state; times change, and some servants among human beings who are extremely useful and effective in terms of means depart from this world. Therefore, I call you all towards that one cave and shelter, outside of which you cannot remain safe and secure.
O those who say
[‘Thee alone do we worship and Thee alone do we implore for help.’], do not be like the child who thinks there is money in the pocket of his coat, while it is completely empty.
“So do not utter
with your tongue if your hearts are devoid of this reality. Reflect on your conditions. Your states are weaker than even a feeble child. Seeing your conditions, I am overcome with a state of frenzy. A small child does not separate from his mother in the jungle. I also advise you not to separate from Allah, who loves you more than a mother.
“I have travelled halfway across the world and have observed that everywhere, you are being opposed. Neither your lives nor your
and rebirth, a spiritual metamorphosis that mirrors the Sufi teachings on the path to self-realisation.
The Promised Messiahas enjoins his Community to also partake in this very death – he states:
“When a person, conforming with the purpose of this verse, submits the whole of his being and his faculties to God Almighty, and dedicates himself to His cause, and wholly refrains from all personal moves and rests, then undoubtedly he experiences a type of death. The Sufis designate such death as fana’.” (‘A’ina-e Kamalat-e Islam, Ruhani Khazain, Vol. 5, p. 63)
It is for this very fana’ that Islamic mystics of the past found comfort in their sorrows. They believed that once the self had been annihilated, all pain inflicted on them thereafter was in the path of Allah.
This is confirmed by a tradition of the Prophetsa from Sahih Muslim that this world is like a prison for the believer and a paradise for the disbeliever. (Sahih Muslim, Kitab az-Zuhd, Hadith 2956)
In fact, Sufis would fear those days in which pain is not inflicted on them. The Promised Messiahas mentioned this to his Companions too, as is recorded in Malfuzat that Rabi‘a Basri would be restless in those days when she would not be inflicted with some kind of difficulty. (Malfuzat [2022] Urdu, Vol. 6, p. 140)
There is nothing pessimistic about this view of life; it is far from the nihilistic approach of Western philosophers such as Nietzsche and Schopenhauer; rather, for Sufis, the idea of pain and conflict are just another means to adopt the path of suluk, by remembering and praising their Lord.
The Promised Messiah’sas couplet serves as the ultimate concatenation on this topic, which is:
What is Islam but to lose one’s self for the sake of God
And to surrender one’s own pleasure for His (Nusrat-ul-Haqq, Ruhani Khazain, Vol. 21, p. 18)
possessions are safe in any country. Nothing can provide you with protection and refuge except one door, where you can find shelter, and that is in the lap of Allah Almighty, which is a greater place of protection than even a mother and father. I find my body devoid of strength, but I know that if you heed my advice, Allah Almighty will protect you in every era. Abandon fights and quarrels. Rectify your affairs. Do not make anything in this world your god. Today, there is no true worship of Allah Almighty anywhere in the world. So do not make yourselves deserving of His punishments due to your sloth and negligence. In the Battle of Badr, the Holy Prophet, peace and blessings of Allah be upon him, wept and prayed, saying, ‘O Allah, if You destroy this small Community, then there will be none left in the world to worship You.’ Therefore, carry out the service you have taken upon yourselves with full attention.” (Khutbat-eMahmud, Vol. 8, pp. 537-538)
Human milk banks, Islamic Law and recent controversy in Pakistan
Ata-ul-Haye Nasir Al Hakam
With the passage of time, the idea of human milk banks is spreading all around the world. These banks collect, screen, process, pasteurise, and dispense prescription human milk donated by nursing mothers who are not biologically related to the recipient infant.
However, since milk bank donors are typically anonymous and the donations are often combined, the practice is rejected in most of the Muslim world. Iran is currently believed to be the only country in the Muslim world with a network of such milk banks. (“Pakistan’s Sindh province suspends human milk bank, refers initiative to Islamic Ideology Council”, www.arabnews.com)
Global history of human milk banks
The first-ever human milk bank was established in Vienna, Austria, in 1909. The most critical demand for human donor breast milk is for the most vulnerable neonates who are either preterm or require gastrointestinal surgery as newborns. Donor breast milk is increasingly becoming available throughout the world including in the United States, Europe, South America and Australia. (“Human milk banking”, www.ncbi.nlm.nih.gov)
The World Health Organization (WHO) recommends donor human milk for lowand very-low-birthweight infants, as well as small and sick newborns who cannot be fed their mother’s own milk. In 2020, it was estimated that there were 756 milk banks in 66 countries, with an increasing number of milk banks being established in low- and middle-income countries. However, there is no global coordinating body issuing minimum quality, safety and ethical standards to inform national policies on donor human milk. (“Developing global guidance on human milk banking”, www. ncbi.nlm.nih.gov)
It is believed that despite the growth in human milk banking, the majority of human milk banks are not routinely being regulated at the national level and that global regulation is lacking altogether. (Ibid.)
First-ever milk bank in Pakistan
Just recently, Pakistan’s first Human Milk Bank was established by The Sindh Institute of Child Health and Neonatology (SICHN), however, it has now been suspended pending further guidance from the
Council of Islamic Ideology, according to a statement from the SICHN, dated 21 June 2024. (“Pakistan’s Sindh province suspends human milk bank, refers initiative to Islamic Ideology Council”, www.arabnews.com)
Mentioning the purpose behind such an initiative, the statement by SICHN stated, “Our commitment to improving child health and neonatal care has been a driving force behind our initiatives, including the establishment of the Human Milk Bank.” Highlighting the need for the milk bank, the statement noted that babies born prematurely, particularly those below 34 weeks of gestation or less than 2 kg in weight, often do not have sufficient breast milk to support their nutrition.” (“Pakistan’s first Human Milk Bank ‘suspended’ over religious concerns”, www.thenews.com.pk)
According to a recent study, Pakistan has one of the largest birth cohorts globally, with over five million children born each year. Currently, infant and under-five child mortality rates are 62 and 74 deaths per 1000 live births, respectively. Malnutrition is considered one of the most important underlying causes of child mortality, with almost 50% of all under-five deaths attributable to undernutrition. The situation is even worse in Sindh province, where 41.3% of children are underweight, 45.5% stunted, and 23.3% wasted, with rural areas worse than urban areas. (“Barriers and facilitators to exclusive breastfeeding in rural Pakistan: a qualitative exploratory study”, www.ncbi.nlm.nih.gov)
Islamic point of view
In Islam, emphasis has been given to breastfeeding, with passages from the Holy Quran and Hadith shedding light on various aspects. It is considered a child’s right to be breastfed. In the Holy Quran, we read that Allah the Almighty explicitly mentions the period of breastfeeding:
“And mothers shall give suck to their children for two whole years; [this is] for those who desire to complete the suckling.”
(Surah al-Baqarah, Ch. 2: V. 234)
This clearly highlights the significance of breastfeeding.
Further, we must note that breastfeeding establishes a specific type of kinship called rada‘ah. Those children who are breastfed by the same woman are considered siblings and are forbidden to marry each other, even if they are not biologically related.
Hazrat Ibn Abbasra narrates that it
was proposed that the Holy Prophetsa be married to the daughter of Hazrat Hamzara, whereupon he said:
“She is not lawful for me for she is the daughter of my foster-brother, and what is unlawful by reason of genealogy is unlawful by reason of fosterage.” (Sahih Muslim, Kitab ar-radaa‘, Hadith 1447a)
Recent guidance from Hazrat Khalifatul Masih Vaa
In 2021, a question was asked to Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, about milk banks where human milk, donated by mothers, is provided for orphans. It was written that such an arrangement would lead to the children, who use the facility, becoming foster siblings, without knowing exactly who among them was whose foster sibling. The individual asked whether, in view of this predicament, it was permissible to establish milk banks according to Islam.
On this, Huzooraa gave the following guidance in his letter dated 12 October 2021:
“According to Islamic teachings, children who are suckled by the same mother, establish a mutual foster relationship, due to which such boys and girls cannot marry each other when they grow up. Therefore, an organisation or a government that provides the facility of breastmilk somewhere in response to a need, will have to exercise great care; they will have to keep a record of which child received the breastmilk by which woman, which would seem impossible.
“Therefore, in my view, the establishment of such milk banks is not appropriate as per the Islamic sharia because it can potentially create many types of ambiguities and other issues. Anyway, what is the need for these types of milk banks in this era when scores of different types of formula milk are available on the market? If any institution or government is concerned about the upbringing of orphaned children, they can provide the facility of formula milk for such children.
“Anyway, I am having more research conducted on this issue, but for now, I am of the view that establishing milk banks in this way, as stated in your letter, is not appropriate according to Islamic teachings.”
Later, Huzooraa had research conducted on this issue by Dar-ul-Ifta Rabwah. Then, in his subsequent letter, dated 17 August 2022, Huzooraa gave further guidance to the
questioner as follows:
“I have had further research conducted on this issue by Dar-ul-Ifta Rabwah.
“According to the findings of their research, establishing human milk banks and providing milk to children through them is not appropriate as per Islamic teachings. This is so because Islam has established the sanctity of relationships that have been forged on the basis of nursing to such an extent that it has prohibited the intermarriage of these relationships in the same way that it has prohibited the intermarriage of mahram relationships due to descent.
“On the other hand, one cannot know at all about the milk received from these types of milk banks, as to how many women’s and which women’s milk is in a packet of milk. And even if the details of these women were recorded on these packets, the children who drank such milk would become foster siblings of innumerable other children, and it would be seemingly impossible to keep track of them and take precautions with regard to marriages.
“Therefore, if a child needs breast milk, then for this, the method of the foster mother stipulated by Islam should be adopted. However, if this facility is not available somewhere, then instead of making relationships doubtful by taking the trouble to use milk from milk banks, milk from ordinary cows, buffaloes or formula milk should be used, so that the sanctity of relationships established by Islam can be fully respected.” (“Answers to Everyday Issues – Part 45: Adoption, milk banks, witr prayer, kitchen utensils of non-Muslims, marriage, working in the banking sector”, alhakam.org, 9 December 2022)
Debby Hudson | Unsplash
Decoding the language of social media
Hadi Masood Missionary, UK
The prevalence of social media in today’s society has brought both connectivity and complexity. Among its many facets, there exists a darker side – a realm where harmful trends and influences thrive, particularly among the youth. Consider the phenomenon of “13 Reasons Why,” a Netflix series that sent shockwaves through the teenage demographic. The series, depicting sensitive topics such as suicide and mental health, sparked controversy and concern for its potential impact on impressionable minds. Studies revealed a staggering 28.9% increase in teen suicide rates following the show’s release, underscoring the profound influence media can have on vulnerable individuals. (“Release of “13 Reasons Why” Associated with Increase in Youth Suicide Rates”, www.nimh.nih.gov)
Language is more than just words or phrases – it often serves as a window into the culture of the society it belongs to. Similarly, social media has its own unique vocabulary that shapes the digital landscape. Understanding this language is key to comprehending the social media world and its impact on younger generations. In this article, we will not only explore the social media world through its language but also examine how the teachings of the Holy Quran respond to some of the popular trends we encounter online.
Woke culture
For someone unfamiliar with social media’s terms, the word “woke” might simply suggest being consciously awake and aware of one’s surroundings. However, within the realm of social media, heavily influenced by American culture, “woke” takes on a specific meaning: it denotes being consciously aware of social injustices. “13 Reasons Why” and numerous other movies represent a byproduct of this activism – a strong effort to raise awareness regarding issues that resonate deeply with them. These issues predominantly revolve around social injustices related to gender or race.
The Holy Quran extensively addresses the topic of injustice, even asserting that enmity towards someone should not hinder the exercise of justice and fairness. (Surah al-Ma’idah, Ch.5: V.9) However, there is a byproduct of woke culture that the Holy Quran disagrees with: the heightened sensitivity among youngsters due to awareness of bullying, which has
blurred the lines between calling out behaviour for improvement and actual bullying. Statements like: “no one can judge you” seem to promote positivity but may discourage elders from offering guidance and correction, a practice the Holy Quran directly challenges, questioning certain religious leaders why they didn’t forbid people from sinning. (Surah al-Ma’idah, Ch.5: V.64)
‘Redpilled’
The term “redpilled” originates from the 1999 science fiction film The Matrix. In the movie, the protagonist Neo is offered a choice between a red pill and a blue pill by the character Morpheus. Taking the red pill allows Neo to see the harsh truth about the world, while taking the blue pill allows him to remain in blissful ignorance.
In online communities, particularly those discussing politics and social issues, being “redpilled” has come to signify a similar awakening to the truth, particularly regarding perceived falsehoods or deceptions perpetrated by mainstream narratives. While woke culture promotes the rights of different people in hopes of combating the mental health issues that society is facing, there is another group on the opposite end of the spectrum, the Red Pill movement, that has gained popularity, especially in the last decade.
Ben Shapiro, Jordan Peterson, and Andrew Tate are just some of the names you might have seen pop up on your social media feed. These individuals are well-spoken and often can persuade young minds to rally behind them with catchphrases like “Facts don’t care about your feelings,” influencing a whole group of people into thinking that as long as you are stating facts, you don’t have to care about people’s feelings. Terms like “based” are popular amongst teenagers to describe someone who is authentic and true to themselves, often in defiance of societal norms or expectations. It implies a commitment to speaking one’s mind freely, regardless of political correctness or mainstream opinions.
The Holy Quran gives a very balanced view between these two extremes. While it has emphasised speaking the truth to such an extent that it has used the word “ادیُّدسُ”, which can be translated as “straightforward,” meaning that your speech shouldn’t just be truthful but also straightforward, it also emphasises human relations and consideration of people’s feelings. For example:
“A kind word and forgiveness are better
than charity followed by injury. And Allah is Self-Sufficient, Forbearing.” (Surah alBaqarah, Ch.2: V.264)
What is “charity followed by injury”? It is reminding someone of the favour that you have done and hurting their feelings in this way.
While the Holy Quran contains numerous verses emphasising the ineffectiveness of idols worshipped beside God Almighty, it also admonishes Muslims against insulting these idols (Surah alAn‘am, Ch.6: V.109). This verse signifies a balance: while God Almighty upholds the values of freedom of speech, it also safeguards people from unnecessary hurt and sadness.
Traditionalist
Red pill thinking is often associated with another term, “traditionalist”. This term directly refers to someone who upholds traditional values and practices. It’s often used by teenagers to describe themselves or others who prioritise customs and beliefs that have been passed down through generations.
This has started a gender war between traditionalists and the woke culture. The Red Pill movement or traditionalists might use terms such as:
1. Snowflake: This term is often used to mock feminists or progressives who are perceived as overly sensitive or easily offended, implying that they are fragile and incapable of handling opposing viewpoints.
2. Beta male: While not directly aimed at feminism, this term is often used within
red pill communities to criticise men who are perceived as weak, submissive, or lacking in traditional masculine traits, contrasting them with “alpha males”, who are assertive and dominant.
On the other hand, the woke culture would use terms such as:
1. Toxic masculinity: This term is often used by some to criticise certain behaviours linked to traditional ideas of masculinity, like being overly aggressive or suppressing emotions. While it points out how society’s expectations can harm men’s mental health and relationships, others see it as unfairly attacking masculinity itself.
2. Mansplaining: This word, mainly used in feminist discussions, describes when a man talks down to a woman by explaining something in a patronising way. While it started to highlight this kind of behaviour, some think it’s too broad and doesn’t always fit the situation.
The debates surrounding gender and societal norms can have detrimental effects on young people, often leading them to adopt defensive or extreme views. Often, you will come across quotes promoting such views: “A woman’s life starts at 18. A man’s life starts at 30. Only men would understand this.”
The Red Pill movement believes that a woman’s value lies not in her money or education but in her appearance, implying that the younger she is, the more valuable she becomes. While this perspective aligns with extreme traditional views, it is widely promoted among youngsters today. Such
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beliefs prompt individuals to express sentiments like, “Stop thinking your degree brings more value to you as a woman. No, it does not.” Muslim youngsters are also influenced by this thinking, as evidenced by statements such as, “Why are women so obsessed with going to the mosque?” as shared by one account on X.
This type of views and opinions contradicts the teachings of the Holy Quran, which emphasises empathy, compromise, and understanding. For example, in addressing the roles of men and women, the Quran offers a profound analogy, likening the relationship between husband and wife to that of garments. (Surah alBaqarah, Ch.2: V.188) Just as garments protect and cover the body, spouses are meant to safeguard and support each other, shielding one another from negativity and concealing each other’s faults. This analogy underscores the importance of mutual care, protection, and acceptance within the marital relationship. By adhering to these principles, individuals can navigate the complexities of gender dynamics and societal expectations with wisdom and compassion, fostering healthy relationships and communities.
Body shaming
Body shaming is a term that’s gained traction in discussions, particularly within
woke culture. It refers to making negative comments about someone’s body, regardless of their weight, size, shape, or appearance. While it’s universally recognised as hurtful behaviour, the concept has spurred another movement known as “body positivity.”
Body positivity, on the other hand, is a social movement advocating for the acceptance and celebration of all body types. It promotes the idea that everyone, regardless of their physical attributes, deserves to feel confident and comfortable in their own skin. However, there’s a growing concern that this movement has sometimes veered into glorifying unhealthy lifestyles under the guise of acceptance.
A sobering example of this appeared in a MailOnline article from 16 December 2023, highlighting the tragic deaths of four social media influencers who championed the belief that obesity was perfectly healthy. This serves as a stark reminder of the dangers of misleading individuals about the realities of their health.
While it’s crucial to treat everyone with kindness and sensitivity, it’s equally important not to propagate beliefs that could have a detrimental impact on wider society. The Holy Quran emphasises kindness towards others but also acknowledges the importance of physical strength and knowledge. For instance, the story of King Talut illustrates that superiority isn’t solely determined by wealth but also by knowledge and physical prowess. (Surah al-Baqarah, Ch.2: V.248) The Holy Prophetsa has been
recorded to have said: “A strong believer is better and is more lovable to Allah than a weak believer.” (Sahih Muslim, Kitab alqadr, Hadith 2664)
Parental debt denial
“Parental Debt Denial”, though not as popular as some of the other concepts mentioned, is still a concept that is gaining traction among the younger generation. They are challenging the traditional idea of owing gratitude and care to one’s parents. This ideology stems from the belief that individuals are not indebted to their parents simply because they were brought into existence without their consent. It has led to strained relationships between parents and children, as both parties adhere to an ideology of “individualism,” prioritising personal freedoms over societal obligations.
Parents, in some cases, rely too heavily on their children financially in their later years, burdening them with responsibilities that breed resentment and dismissiveness. On the other hand, children seek to live freely without the weight of familial obligations.
However, Islam offers a balanced perspective on this matter. It underscores the importance of raising children with love and care, the Holy Prophet Muhammadsa said:
“That you leave your inheritors wealthy is better than leaving them dependent, begging for what people have. Whatever
you spend on them is a charity for you, even the morsel you feed to your wife.” (Sahih alBukhari, Kitab al-wasaya, Hadith 2742) Additionally, Islam reminds children of their duty towards their parents, urging them to honour and tolerate their parents’ needs and opinions as they age. (Surah Bani Isra’il, Ch.17: V.24-25) This balanced approach encourages both parents and children to fulfil their respective roles with compassion and understanding.
Conclusion
It is clear that the absence of adequate cultural and religious guidance has left the younger generation vulnerable to external influences. The realm of social media has transformed the world into a global village, where countless ideas, ideologies, and concepts collide and evolve constantly. In such a dynamic environment, it’s not surprising that children often feel confused and may even adopt extreme ideas.
It’s crucial for parents to recognize and understand this landscape so that they can effectively guide their children. By staying informed about the influences and trends prevalent on social media, parents can provide the necessary support and guidance to help their children navigate through the complexities of the digital age. With proper guidance, parents can play a vital role in shaping their children’s understanding and worldview, ensuring that they develop into responsible and well-rounded individuals.
Historic first-ever Jalsa Salana held in Taiwan
Anis Reis
President Jamaat-e-Ahmadiyya
Japan
The Chinese people are one of the largest global nations, with cultural strongholds in China, Taiwan, Hong Kong, and Macau. Despite political disputes, both Mainland China and Taiwan share a deep cultural heritage influenced by sages like Confucius and Laozi. The Chinese language, widely understood by 1.4 billion people in China and millions abroad, is one of the official languages of the UN.
Message of Ahmadiyyat to Chinese people
During the blessed life of the Promised Messiahas, Islam Ahmadiyyat reached China, and several individuals accepted it.
Hazrat Qari Ghulam Mujtabara narrates that in Hong Kong, he received the Promised Messiah’sas book Izala-e-Auham in 1899, and discussed the claims mentioned in it with another person. By 1901, he had also received Durr-e-Sameen. (Al Hakam, 21-28 December, 1934, pp. 9-10)
Several other companions, including Hazrat Qari Ghulam Ha Mimra, Hazrat Malik Ataullahra, Hazrat Sheikh Abdul Wahidra, Hazrat Sufi Abdul Ghafoorra, and Hazrat Chaudhry Muhammad Ishaqra Sialkoti, also spread Ahmadiyyat in China. Moreover, Hazrat Chaudhry Muhammad Zafrulla Khanra served as an ambassador
of British India to China. Hence, tabligh efforts continued under the guidance of the Promised Messiahas
Now, the UK-based Chinese Desk is publishing literature in Chinese. In addition, a Chinese-language website, islam.cn, is also being maintained for the Chinese people.
Ahmadiyyat in Taiwan
In 2019, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa approved the plan to propagate Islam Ahmadiyyat in Taiwan, and this humble one carried out tabligh
tours in Taiwan. Connections with local religious and educational institutions were established, and lectures on Ahmadiyyat were delivered. We were blessed with the opportunity to deliver introductory lectures on Islam Ahmadiyyat at Fo Guang Shan, the largest Buddhist centre in Taiwan, and at the Tzu Chi Foundation, Taiwan’s
largest charity organisation. Additionally, we reached out to centres of Buddhism, Taoism, and Confucianism located in Tainan, and eventually held lectures there.
In July 2023, the official jamaat was established, with Adeel Ahmad Khan Sahib
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Photo courtesy of AMJ Taiwan
Guardians of Faith: Ahmadi missionaries defending Islam in London
Al Fazl
, 10 June 1924
Hazrat Maulvi Abdur Rahim Nayyarra (1883-1948)
Favours of Islam on India
In the April 1924 issue of the Asiatic Review, while mentioning the discussion that took place after the paper of Mr JC French, Esq., ICS’s on “Continuity in Indian Art” was read out [in the meeting of East India Association], the following excerpt was published:
“The Maulvi Abdur Rahim Nayyar, Imam (Ahmadia Movement in England), speaking as a Muslim missionary and friend of England, observed that the lecturer had used the phrase, ‘destructive flood of Muhammadan invasion’ and the like words, and had thus ignored the large amount of constructive work done by Muslims in India. He wished to point out that Moghuls whose contribution to Indian art had been rightly acknowledged and praised by the lecturer were Muhammadans; and the late Sister Neviditta had once enumerated 150 blessings of Muhammadan rule to India.”
This humble one, [Hazrat Maulvi Abdur Rahim Nayyarra] regrets that while the old prejudices against Islam have not entirely
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appointed as Sadr Jamaat Taiwan.
Approval of Jalsa Salana, Taiwan
On 27 May 2023, the Ahmadiyya Muslim Community in Taiwan discussed organising its first Jalsa Salana and expanding tabligh activities. Hazrat Khalifatul Masih Vaa approved the event for 2 June 2024, appointing Adeel Ahmad Khan Sahib as the Afsar Jalsa Salana. In March 2024, a general meeting was held and preparations for the first-ever Jalsa Salana Taiwan were reviewed.
Commencement of Jalsa Salana
Taiwan
The event began with flag hoisting by Dr Sheng Her, Deputy Chief Director of the Tzu Chi Foundation.
The opening session included speeches on the life of Prophet Muhammadsa, and global peace, “World at Crossroads: Seeking Peace in Times of Turmoil,” highlighting the efforts of Hazrat Khalifatul Masih Vaa Dr Rey Sheng Her, in her speech, proposed collaborative work and invited the Jamaat to visit their headquarters.
The first session was held from 10:30 am to 12:00 pm, followed by lunch, managed by Lajna Imaillah. The proceedings resumed
disappeared, and in some cases, certain political figures wish to keep them fresh, Muslims everywhere are indifferent to protecting their interests.
However, those who consider missionaries of Islam Ahmadiyyat as narrow-minded and partisans should know that the servants of the rightful Khalifatul Masih, Hazrat Mirza Bashir-udDin Mahmud Ahmad[ra], always fulfil their duty to protect and support the religion of Muhammadsa on every occasion.
Pan-Islamism
In a gathering of high-ranking retired army and navy officers at the Central Asian Society, a lecture was given by a French priest.
This priest had joined the French army during the war and participated in battles in Iran and the Caucasus Mountains. Using a magic lantern, [i.e., an early type of image projector], he illustrated his lecture by showing a map of Islamic countries and their populations. He explained that if General Dunston had not halted the Turkish advance in Iran, thereby blocking their path to India, the plans of Pan-Islamism or PanTuranism would have prevailed. This would have been fatal for the future of England
at 1:30 pm with speeches on Laozi’s biography, Khilafat-e-Ahmadiyya: Patron of Global Peace, and Jalsa Salana’s Blessings Moreover, contributions from various speakers highlighted the significance of the event. The research scholar, Mrs Amat-ulKafi Sahiba, introduced the Jamaat in the Taiwanese language. Professors Stefany Kevin and William Shih congratulated members of the Jamaat for the successful event and expressed their desire to attend future jalsas
At the conclusion of Jalsa Salana Taiwan, a special message from Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa was presented to the audience. Huzooraa highlighted the spiritual significance of Jalsa Salana and the responsibilities of attendees. Hazrat Amirul Momineenaa urged adherence to the Conditions of Bai‘at, loyalty to the country, and active participation in tabligh. Stressing the importance of Khilafat-e-Ahmadiyya, he advised regular listening to Khalifa’s sermons for spiritual advancement.
The event concluded with gratitude to attendees, prayers for success, and a commitment to propagate Islam Ahmadiyyat in Taiwan. Along with six professors, the attendees included 29 members and guests from various countries, marking a historic milestone for the Taiwan Jamaat.
and France, who were ruling the Muslim populations.
The president of the gathering also emphasised that France and England must make joint efforts to counter the threat of Islam. After the lecture, speeches were given by General Dunston, General Ian French, and Sir Charles Arthur.
At this point, considering it my foremost duty to defend Islam, I sought permission, with the assistance of Sir Michael O’Dwyer and General Egerton, to give a brief speech. The room was fully packed. Ascending the podium, I first introduced myself and then dispelled their doubts [...] highlighting the teachings of Islam Ahmadiyyat. My speech was well received, and many distinguished attendees shook hands afterwards. The president gladly expressed that, “There is such a peace-loving movement within Islam, as mentioned by Maulvi Nayyar.”
I believe that Allah the Almighty granted me this opportunity to present the teachings of Islam Ahmadiyyat [under the guidance] of our beloved Khalifa and defend the faith of Islam’s founder, Prophet Muhammadsa of Arabia, in front of those whose views significantly impact the global perception of Islam.
On this occasion, nearly the entire
distinguished staff of the French embassy was present. I specifically mentioned that, according to the teachings of Islam Ahmadiyyat, Muslims in every country should strive to progress by cooperating with their governments while remaining obedient to them.
– Abdur Rahim Nayyar
(Translated by Al Hakam from the original Urdu, published in the 10 June 1924 issue of Al Fazl)
Majlis Ansarullah Scotland organises community outreach and clean-up
Arshad Mehmood Khan
Scotland Correspondent
On 2 June 2024, Majlis Ansarullah Glasgow organised a tabligh stall in front of the Baitur Rahman Mosque. Over 200 leaflets and literature were distributed, and a few local
Scottish visitors attended.
On 10 June 2024, Majlis Ansarullah Edinburgh organised the Torryburn Beach Fife clean-up event, where about 22 members of the Jamaat attended. Cllr. Graeme Downie and a few more local villagers participated as well.
Photo courtesy of AMJ Scotland
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
31 May 2024
Muhammadsa: The Great Exemplar
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
The martyrdom of Hazrat Khubaibra was being mentioned while discussing the details of an expedition. Further details in relation to this have been recorded in the following manner. It is mentioned that he was the first Companion to have been martyred by being hung on a stake. That is, he was hung as if being crucified and martyred. ‘Allamah Ibn Athir Jazari writes that Hazrat Khubaibra was the first Companion to have been crucified for the sake of Allah the Almighty. (‘Ali ibn alAthir, Usdul Ghabah Fi Ma’rifatis sahabah, Vol. 2, [Beirut, Lebanon: Dar Al-Kotob AlIlmiyah, 2003], p. 156)
In a narration, it is stated that the Quraish said to Hazrat Khubaibra: “If you leave Islam, we will leave you be. However, if you do not leave [Islam], we will kill you.” Hazrat Khubaibra replied: “Me being killed for the cause of Allah is an ordinary matter.” He then said: “O Allah! There is no one here, who can convey my salaam [greeting of peace] to Your Messengersa Therefore, O Allah, You Yourself convey my Salam to him and inform him of what is happening with us here.” (Ali bin Burhan al-Din al-Halabi, Al Sirat al-Halabiyyah, Vol. 3, [Beirut, Lebanon: Dar Al-Kotob AlIlmiyah, 2002), p. 235)
Hazrat Usama bin Zaidra relates that one day, the Holy Prophetsa was sitting with his Companions and the same condition overtook him as when he would receive revelation. We heard him say:
“And may the peace, mercy and blessings of Allah be upon him too!” When this state of revelation went away, the Holy Prophetsa said: “This was Gabriel, conveying to me the salaam of Khubaib. The Quraish have killed him.”
There is a narration that states that the Quraish called 40 men to witness the killing of Khubaibra, whose family members were killed during the Battle of Badr. Each of them was given a spear and told that this
was the person who killed their fathers and elders. (Ali bin Burhan al-Din al-Halabi, Al Sirat al-Halabiyyah, Vol. 3, [Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, 2002], p. 236)
Upon this, they began to lightly pierce Khubaibra with their spears and Hazrat Khubaibra started to feel the discomfort on the cross. He then turned around and looked in the direction of the Ka’bah. He said: “All praise belongs to Allah, Who has turned my face towards His Qibla [direction towards the Ka’bah], which He has chosen for Himself.” Following this, the idolaters killed Khubaibra. (Mustafa ‘Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 6 [Beirut, Lebanon: Dar AlKotob Al-Ilmiyah, 1993], p. 44)
From this, we learn that the idolaters first struck Hazrat Khubaibra with their spears, tortured him severely and then killed him.
From a narration in Bukhari, we learn that when Hazrat Khubaibra had finished reading his couplets, ‘Uqba bin Harith approached him and killed Hazrat Khubaibra. (Sahih al-Bukhari, Kitab almaghazi, Hadith 4086)
The filial appellation of ‘Uqba bin Harith was Abu Sirwah. In some narrations, it has been recorded that Abu Sirwah ‘Uqba bin Harith, was still young at that time. He was given a spear, but it was Abu Maysara ‘Abdari who struck [Hazrat Khubaibra]. In other words, the spear was given to a child, but it was an older man who actually pierced him with the spear. Some scholars have mentioned Abu Sirwah separately and have said that ‘Uqba bin Harith was his brother.
When Abu Maysara struck [Hazrat Khubaibra], it did not prove to be fatal. Upon this, Abu Sirwah stepped forward and killed him. Later, ‘Uqba bin Harith, who accepted Islam at the Conquest of Mecca, stated: “I was still young when Abu Maysarah ‘Abdari handed me a spear but he killed Khubaibra by holding on to my hand.” (Dairah Ma’arif Sirat Muhammad Rasulullah, Vol. 7, pp. 148-149, Bazm Iqbal, Lahore, Pakistan)
In relation to this, Hazrat Mirza Bashir
Ahmadra writes:
“However, before the heartfelt enmity of the Quraish, emotions of mercy and justice were out of the question. As such, it had not been many days when the people of the Banu Al-Harith and other chieftains of the Quraish took Khubaibra to an open field in order to execute him and celebrate his death. When Khubaibra perceived the fragrance of martyrdom, he implored the Quraish to allow him an opportunity to offer two Rak’ah of Salat before his death. The Quraish, who perhaps desired to make the Islamic worship a part of this spectacle, granted him permission. Khubaibra offered two Rak’ah of Salat with great attention and concentration. After completing his Salat, he said to the Quraish, ‘I desired to prolong my Salat even more, but then I thought that you may assume that I am prolonging my Salat with the intention of deferring death.’
Then, reciting the following couplets, Khubaibra leaned forward:
“‘When I am being martyred in the cause of Islam as a Muslim, I care not as to which flank I fall upon after being martyred, all of this is for the sake of God; And if my God so wills, He shall bless my every severed limb.’
“The last words of these couplets were perhaps still echoing from the tongue of Khubaibra when ‘Uqbah bin Harith stepped forward and this lover of the Holy Prophetsa was mixed to dust. In another narration it is related that the Quraish hung Khubaibra to the branch of a tree and then murdered him by repeatedly piercing him with lances.”
(The Life & Character of the Seal of the Prophets, Vol. 2 [English Edition], pp. 365366)
Hazrat Musleh-e-Maudra states in this regard:
“When he was just about to be killed, Khubaibra asked for permission to offer two Rak’ah of prayer. The Quraish permitted him to do so, and thus, Khubaibra performed
his final act of worship in this world in front of everyone. When he completed his prayer, he said, ‘I desired to prolong my Salat even more, but then I ended it lest you assume that I do so out of fear of death.’ He then lowered his head gently before the killers and recited the following couplets:
“‘When I am being martyred as a Muslim, I care not as to which flank I fall upon after being martyred, all of this is for the sake of God; And if my God so wills, He shall bless my every severed limb.’
“Khubaibra had not yet completed all the couplets when the sword of Jallad pierced through his neck, causing his head to fall to the ground.” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, p. 262)
Hazrat Abu Hurairahra narrates that Hazrat Khubaibra was the first person to establish the practice of offering two voluntary raka‘at of prayer before being killed. (Sahih al-Bukhari, Kitab al-Maghazi, Hadith 4086)
What was Hazrat Khubaib’sra prayer about his enemies and what was the fate of these enemies as a result of this prayer? Regarding this, Allama Ibn Hajar AlAsqalani, the commentator of the Sahih al-Bukhari, writes under the expedition of Rajee’, whilst explaining one of the ahadith that Khubaibra at the time of his martyrdom offered the following supplication:
“O Allah, mark thou the number of these enemies so that You Yourself may seek revenge on my behalf,” and in another narration, the following additional words are:
“And kill each of them one by one, leaving not a single one of them.”
When Hazrat Khubaibra stood on the plank at the time of his martyrdom, he offered this supplication. When an idolater heard this prayer, (of Hazrat Khubaibra, saying):
“O Allah, mark thou the number of these enemies and kill them all one by one,” he lied down out of fear. They say that not a year had passed that – save the one person who lied down – every single one of those involved in the killing of Khubaibra were killed. (Fath al-Bari Sharh Imam alBukhari, Ibn Hajr Asqalani, Vol. 7, Dar alRayyan Li al-Turath, Cairo, Egypt, 1986, p. 443)
Anyhow, this point is not actually proven from any source that everyone except the person who lied down was in fact killed. Indeed, it can be said that a majority of them were killed. Either they were killed or, by the time the conquest of Mecca took place, most of them accepted Islam. Hence, Hazrat Khubaib’sra prayer was accepted in a glorious manner in that some earned hell for themselves while the rest were guided to Islam.
Regarding this, one historian writes that the disbelievers were frightened when they heard this prayer of Khubaibra. They were convinced that Khubaib’sra prayer would not go in vain. Harith bin Barsah was there, who had not yet become a Muslim. He relates, “As soon as I heard Khubaib’s prayer, I became convinced that now this supplication against them would not leave any one of them alive.”
This is why, after hearing this supplication, the disbelievers present at that time put their fingers in their ears and ran away. Some started hiding behind one another in order to save themselves from the effects of the supplication – as per their custom at that time – and some of them began hiding amongst the trees, while others lay down on the ground. They believed that they would remain secure from his prayer in this way. According to their custom, it was well known that if someone prays against another and the one being prayed against lies down on his side, it negates the effect of the supplication. Hazrat Mu‘awiyyah bin Abi Sufyanra narrates an incident from before he and his father accepted Islam, saying, “Like others, I too went to that place with my father. I saw that my father became so scared by the supplication of Khubaibra that he pulled me with great force towards the ground and I fell on my back. I was so badly injured from falling that for a long time, I continued to suffer due to its pain.”
Hawaytib bin Abdil Uzzah, who became a Muslim in the year of the victory of Mecca, says that “As soon as I heard Hazrat Khubaib’sra supplication, I immediately put my fingers in my ears and ran away. I feared lest his voice might enter my ears.”
Hakeem bin Hizam narrates that, out of fear of Hazrat Khubaib’sra prayer, I began hiding behind trees. Jubair bin Mut’im says, “I did not have the strength to hear the prayer of Hazrat Khubaibra. I became fearful and began hiding behind other people.” Nofal bin Mu’awiyyah Dili became a Muslim on the occasion of the victory of Mecca. He says “I was present on the day Khubaibra made this supplication. I was wholeheartedly convinced that due to
his prayer, no one who was present would remain alive. I was standing but became terrified owing to his prayer, and fell towards the ground. There was an uproar amongst the people of the Quraish regarding this prayer of his. The fear of Khubaib’sra prayer lingered in their gatherings for a month or even longer, and they commented various things regarding it.” (Sirat Encyclopaedia, Vol. 6, Darussalam, Riyadh, 1434 Hijri, pp. 470-471)
There is another narration that states “an individual by the name of Sa‘id bin ‘Amir was also among the crowd. Afterwards, he become Muslim and even until the Khilafat of Hazrat ‘Umarra, whenever he would remember the incident of Khubaibra, he would be overtaken by a state of swoon.”
(The Life & Character of the Seal of the Prophets, Vol. 2 [English Edition], p. 366)
Regarding Sa’id bin Amir, who has just been mentioned, it is said that during Hazrat Umar’sra Khilafat, he appointed him as a governor in an area of Syria, but on some occasions, he [Sa’id bin Amirra] would suddenly lose consciousness while amongst people. Some people complained to Hazrat Umarra that this person whom he had appointed over them was ill. Once, when he came to meet Hazrat Umarra, he asked him, “O Sa’id, are you ill?” Upon this, Sa’id said “O Leader of the Believers! I have no illness whatsoever. It is only that when Hazrat Khubaibra was being killed, I was amongst those who were present there. And now, whenever I remember that prayer of Hazrat Khubaibra, I lose consciousness out of fear.”
(Ibn Hisham, Sirat Ibn Hisham, Vol. 2, Dhikr Yaum al-Raji’ [Beirut, Lebanon: Dar al-Maarifah, 2000], p. 150)
There is mention of the Holy Prophetsa sending a party to remove the body of Hazrat Khubaibra from the cross. It states in the narration that the Quraish stationed 40 men for the protection of the crucifixion, so that the body stays crucified and decays there, or perhaps so that they keep taking revenge. Nonetheless, the Holy Prophetsa sent Hazrat Miqdadra and Hazrat Zubair bin Al-Awwamra towards Mecca to remove the body of Hazrat Khubaibra from the cross. The Holy Prophetsa was given knowledge of this. Perhaps Allah the Almighty had placed this knowledge in his heart. Nonetheless, according to one narration, the Holy Prophetsa said, “who among you will go and remove Khubaib from the cross? For him, there is paradise.” Hazrat Zubair bin Al-Awwamra said, “O Messengersa of Allah! Me and my companion, Miqdad bin Aswad, will do this.” When both of them reached the place where his body was hanging, they found 40 men there, but all of them were in deep sleep. They both removed Hazrat Khubaibra, and this incident took place 40 days after the martyrdom of Hazrat Khubaibra. Hazrat Zubairra placed the body of Hazrat Khubaibra on his horse, and they both departed. When the disbelievers found out and saw that Hazrat Khubaibra was missing, they relayed this information to the Quraish, after which 70 horse-riders set out. And they added more people in order to pursue after them. Then, when the members of the Quraish approached these Companions, Hazrat Zubairra placed the body of Hazrat Khubaibra on the ground, after which, Hazrat Zubairra opened the turban on his head and said, “I am Zubair bin Al-Awwam, and this is my companion
Miqdad bin Aswad. Both of us are courageous lions who have left our children behind.
“If you so desire, we will welcome you with our arrows, or if you desire, we will attack you, or if you desire you can return from here.” Upon hearing this, the idolaters turned back and left. Subsequently, Hazrat Zubairra looked for the body of Hazrat Khubaibra, but he could not see it anywhere as if it had been consumed by the earth. Owing to this he was given the title:
Meaning the one who is consumed by the earth. The narrations that mention the body disappearing in this manner seem rather strange. However, there is one narration that I will mention later on regarding how the body disappeared, which seems to be correct. Nonetheless, with regards to the angels feeling proud of Hazrat Zubairra and Hazrat Miqdadra, it is written that after this [incident], when Hazrat Zubairra and Hazrat Miqdadra reached Medina and went to the Holy Prophetsa, at that time, Gabrielas was with the Holy Prophetsa. Gabrielas said to the Holy Prophetsa, “O Muhammadsa! Even the angels are proud of these two Companions of yours.” (Ali bin Burhan al-Din al-Halabi, Al Sirat al-Halabiyyah, Vol. 3, [Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, 2002], p. 236; Tarikh al-Khamis, Vol. 2, Dar AlKotob Al-Ilmiyah, 2009, p. 254)
In the books of history, there is mention of another group being dispatched to retrieve the body of Hazrat Khubaibra According to this narration, the Holy Prophetsa sent Hazrat Amr bin Umayyahra on a reconnaissance mission towards the Quraish. He narrates: “I reached the area where Hazrat Khubaibra was crucified. I was hesitant due to other spies. I climbed on the cross and loosened the body of Hazrat Khubaibra as a result of which it fell to the ground. For a short while I remained hidden. I heard a noise behind me; when I looked around I could not see Hazrat Khubaib’sra body anywhere. It was as if the earth swallowed it up. Until today there is no trace of it.” (Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 6 [Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, 1993], p. 45)
Even in this account, there seems to be some exaggeration. Nonetheless, there are narrations like this mentioned in books of history. According to another narration, Hazrat Jabbar bin Sakhr Ansarira was sent along with Hazrat Amr bin Umayyah alDamrira. When the people of the Quraish who were appointed to guard the body chased after these two, Hazrat Jabbarra threw the body in a river. In this way, Allah the Almighty protected the body of Hazrat Khubaibra from the hands of the disbelievers. (Ibn Hisham, Sirat Ibn Hisham, Vol. 2, Dhikr Yaum al-Raji’ [Beirut, Lebanon: Dar al-Maarifah, 2001], p. 885)
Nonetheless, as I mentioned, there are differing narrations regarding this incident and this is the narration, that seems more accurate. When they were being chased, Hazrat Jabbarra threw the body into a river and the flow of the river swept the body away. And this does occur, the fast flow of the river can sweep a body away. Nonetheless, there are different narrations in this regard. However, his body was not
able to remain in the hands of the enemy and it is said that the earth swallowed his body and owing to this he then became known as:
The one whose body vanished into the ground.
The disbelievers were not able to carry out their plans and in this way, Allah the Almighty saved the body from being desecrated. Allah the Almighty protects His loved ones in this way as well and there are many other incidents in which He protected the bodies of others. I narrated one incident last time in which a body was protected through hornets and honey bees and the body was not dishonoured. (Ibn Sa’d, AtTabaqat-ul-Kubra, Vol. 3, [Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, 1990], p. 353)
Nevertheless, these were people who loved Allah the Almighty and sacrificed for His sake. Allah the Almighty, in turn, granted them great honour and then protected their bodies after their demise. The accounts pertaining to this expedition come to an end here.
I have been continuously reminding for prayers. Particularly pray for the Palestinians as the situation has crossed all bounds. The USA previously said that going into Rafah was their red line, but they now say this is not the case, and no one knows what criteria they have for their red line. How many more people are going to be killed for them to take any action? May Allah the Almighty protect the world from these oppressors and also protect the innocent Palestinians from them.
Similarly, pray for the people of Sudan where they are killing their own people and Muslims are killing Muslims. May Allah the Almighty grant them understanding and enable them to be saved from being seized by Allah the Almighty and as Muslims may they truly act upon the commandments of Allah the Almighty.
Pray for those [Ahmadis] imprisoned in Yemen that may Allah the Almighty procure the means for their release. Pray also for the Ahmadis in Pakistan, as the situation there is always unstable. Now, as Eid is approaching, the clerics begin to intensify their efforts against the Jamaat. May Allah the Almighty protect all Ahmadis from every kind of mischief and grant the means for the swift release of the Ahmadis who have been imprisoned.
After the Friday prayer, I will lead a funeral prayer in absentia. The first is for our missionary, Chaudhry Munir Ahmad Sahib, who was serving as the Director of MTA International Teleport USA. He passed away recently, at the age of 73.
[Surely, to Allah we belong and to Him shall we return.]
Ahmadiyyat entered his family through his great maternal grandfather, Hazrat Maulvi Fazl Dinra, whose name appears second in the list of 313 Companions of the Promised Messiahas. Chaudhry Munir Sahib graduated from Jamia Ahmadiyya [Rabwah] in 1978 after passing his Shahid exam. Thereafter, he served as a missionary in various places in Pakistan. He then served as the Motamid in the Majlis Khuddam-ul-
Ahmadiyya Markaziyyah. He was then sent to the USA in 1981 and served there till 1990 and then returned [to Pakistan]. He was then sent again to the USA in 1994 and continued to serve the Jamaat there until his demise. He played an extraordinary role in establishing the MTA Teleport in the USA. Initially, it was just a small studio for transmission and was then further expanded and became a separate department covering North and South America and I appointed him as a director for it in MTA. He served with great effort and diligence. He did not have any formal secular degree in this field but through his own passion for this work, he himself acquired the technical skills for this and operated this teleport in an excellent manner, and, from a technical aspect, took it to new heights.
He is survived by his wife, son and two daughters. His children have mentioned that he always placed His trust in God Almighty and would draw attention to prayers during times of difficulty. He would always say that one should utilise the means available to them and then leave the matter with God Almighty. Hospitality was an outstanding quality of his. His home would always be open for guests. He would always advise his children to remain strongly attached to Khilafat. He utilised all his faculties whilst serving for MTA. In fact, his children have mentioned that when he was ill for a prolonged period of time and would be admitted to hospital on numerous occasions, yet he would continue his MTA work from there as well. He was an exemplary model of a life devotee. Mirza Maghfoor Ahmad Sahib, Amir Jamaat USA writes, “He did not only work with great effort and attention to improve his own department, but he was always ready to give his time and share his knowledge for other projects of the Jamaat as well. In certain Jamaat projects, he very gladly helped me and with great attention. If he ever came across any information which was beneficial for the Jamaat, he would contact the administration of the Jamaat and draw attention to it. Absolute cooperation with the Nizam-e-Jamaat and its importance was clearly evidenced through his words and deeds. He was extremely devoted and obedient to the institution of Khilafat and was always ready to understand and act upon the instructions of the Khalifa of the time.” He further says, “I always saw him striving his utmost to fulfil the desire and expectations of Khalifatul Masih.”
The Amir Jamaat of Burkina Faso, who is also his relative, says, “There is a wellknown incident from his childhood. He was only a few months old and became extremely ill and seemed as if he were in his final moments. At the time, Maulana Ghulam Rasool Rajeki Sahibra was also residing in the same area. In his state of illness, his mother anxiously took him to Maulvi Sahibra and whilst crying placed him in the lap of Maulvi Sahibra and said, ‘Maulvi Sahib! He is about to pass away.’ Maulvi Sahibra lifted the child and said, “He will get better, and you should devote his life [to the service of Islam].’ In this way, he was devoted to the service of faith from a young age. His mother vowed at the moment to devote his life. He would also say himself
Editor-in-Chief:
that Mir Sahib would advise him to recite Surah al-Fatihah during the assembly as he was not very good in his studies and so he would always recite this.”
Almost everyone who has written has mentioned the same qualities he possessed. Shamshad Nasir Sahib, a missionary, writes, “He was completely obedient to every instruction given by the Khalifa. Despite being ill for a long time, he never told everyone about his illness, nor did he make it apparent that he was in any discomfort. He focused solely on his work and dedicated himself to it with great fervour. He possessed a wide range of expertise. He studied everything in great detail, and he would also guide other missionaries. He was an exceptional organiser, and he would treat his co-workers with immense kindness. He was an excellent host. (It was not only his children, but others observed these qualities as well.) He was known to greet everyone with a smile. He had a very relaxed and calm disposition; however, he was also very hardworking. Allah the Almighty had bestowed him with an extraordinarily gifted mind. He was a missionary, however, when Hazrat Khalifatul Masih IVrh appointed him to the [MTA] Earth Station, he thoroughly researched everything and then took it to new heights of success.”
When we started the initiative to install a new satellite dish in order to transmit the programs in all of America, we had to obtain permission from the relevant department. An inspector came for an evaluation and did not give permission, refusing to sign the form. He [Chaudhry Munir Sahib] then wrote to me about it. I told him to keep trying and that Allah the Almighty would help. After some time, another inspector visited, who was originally from Ghana. When he heard our Jamaat’s name, he said that he had studied in a school that belonged to the Ahmadiyya Jamaat. He signed the form then and there and gave the approval. This was an instance of Allah the Almighty’s exceptional support. Through his efforts and prayers, Allah the Almighty made this task easier.
Laiq Mushtaq Sahib, a missionary in Surinam, writes, “He toured various countries in South America and acquired information about MTA. He stayed in Suriname for three days and said, ‘I have been sent here by the Khalifa of the time for a particular purpose. I will only carry out this task, and for this reason, I will not partake in any recreational excursions.’ Thus, he spent all his time testing the MTA broadcast, visiting homes, encouraging members to benefit from MTA and resolving issues the youth encountered whilst receiving the MTA broadcast. He told me that once, a missionary was complaining to him. (Some missionaries express such complaints, even now.) [He complained, saying,] ‘We are made to study in Jamia for seven years, and now we are made to work in an office.’
Chaudhry Munir Sahib said that he replied, saying, ‘The Khalifa of the time knows better as to what service is best suited to each individual.. I am also a missionary, however, under the instruction of the Khalifa of the time, I have been working in the Teleport for the past 15 years. I have a hammer and tools in my hands and I am
involved in technical work as well. If I am told by the Khalifa of the time to sweep the streets, then I would wholeheartedly do so and consider myself a sweeper.’”
Hazrat Musleh-e-Maudra once said that a time would come when missionaries would have to be appointed to offices instead of other clerical staff. Thus, every missionary should abstain from thinking about the nature of the work being asked of them. They can be asked to do any sort of work. It is a good thing that they have studied in Jamia and have attained religious knowledge. They should continue to put that religious knowledge to use.
Ghaalib Khan, serving as the head of MTA Studios in the USA, writes, “He would strive to complete every task himself. He kept records of everything, including the timings of the staff, he overlooked the site and maintained its cleanliness himself. He was always focused on how he could continuously improve the management. He would also treat his co-workers with kindness. He was an excellent manager, and he had firm determination and conviction.”
Mirza Muhammad Afzal Sahib writes, “I knew him for 56 years. We came to the USA together. He was utterly devoted to Khilafat. In 1974, he was also imprisoned [for his faith]. He was filled with sincerity and devotion. He rendered service with love and passion. He was very organised in his work. He could never refuse to partake in work of any nature. I always found him to be a true helper and servant of Khilafat.”
Zafar Sarwar Sahib also says that when the transmission began from the teleport in the USA, he [the late Chaudhry Munir Sahib] requested Hazrat Khalifatul Masih IVrh for an engineer to be appointed for the technical work. Hazrat Khalifatul Masih IVrh said that he should try to become an engineer himself. Hence, he learned how to do the work himself and gained expertise and he carried out all of the work with a great deal of confidence. He served in MTA for 29 years, despite having a heart condition throughout this time. It was owing to his efforts that one can watch MTA programmes with ease across North and South America.
Dr Hameed-ul-Rehman Sahib from Los Angeles, USA, writes that in 1993 he was posted in Los Angeles and he helped them in purchasing land in Chino and then immediately tried to build a mosque. The deceased was a very brave and courageous individual and would place his trust in Allah. He went to the Chino mayor’s office in order to introduce the Jamaat. After giving an introduction, he spoke about building a mosque in Chino. The mayor immediately said that a mosque would not be built there and very angrily said, “Over my dead body.” Upon hearing this, Chaudhary Sahib stood up with extraordinary zeal and said, “Mr Mayor, this mosque is a place to worship Allah the Almighty; it will most certainly be built.” Hence, all praise belongs to Allah for a mosque was built there and the same mayor came and apologised. After that, he visited the mosque on several occasions. [Chaudhary Munir Sahib] was a very brave individual.
Hammad Sahib is a missionary and was
also related to Munir Sahib. He says, “When I initially went into the field [of service] I started facing some challenges. He would listen very lovingly to what I had to say and then would explain things to me in a very wise manner. In this way, whatever matters or difficulties I had resolved themselves. I sought his advice on many matters.”
Munir Shams Sahib, Director of MTA, says, “He set up the teleport in an excellent manner. One of Chaudhary Munir Sahib’s good qualities was that he always strove to seek consultation in every matter and always tried to save the funds of the Jamaat. He would only buy those machines, which were absolutely necessary. An extraordinary bond of sincerity and loyalty with Khilafat was evident through everything he did and said. He would always strive to obey every single word of the Khalifa of the time, down to the letter. Even though he was the director for MTA Teleport, he did not have any pretentiousness or desire any fame for himself, that such and such tasks were achieved because of him.”
He worked with complete humility and in fact, he would give others the credit. I have seen that he fulfilled his waqf [life devotion] with the utmost sincerity and selflessly strived to ensure MTA reaches the continent of America. He gave excellent advice based on whatever he sincerely thought was accurate. He would write to me as well. He never desired to step into the limelight. He had a deep yearning to complete the task assigned to him by the Khalifa of the time in the best manner possible. May Allah the Almighty bestow His forgiveness and mercy and elevate his station.
The second mention is of respected Abdulrehman Kutty Sahib of Alanallur Kerala who also recently passed away.
[Surely, to Allah we belong and to Him shall we return.]
By the grace of Allah the Almighty he was a musi. He accepted Ahmadiyyat at the age of 16 through his maternal uncle Maulana Muhammad Alwi Sahib. He was regular in keeping fasts and offering prayers and had a very sincere connection with the Jamaat. He was a simple, humble and virtuous person. He always tried to incorporate a religious aspect into everything he did. His son writes, “He kept religion at the forefront of our training, as such early in the morning before we went to school he would arrange for a religious tutor and he would ensure that we regularly recited the Holy Quran at night before going to sleep.” His wife passed away three years ago; he is survived by two daughters and four sons. One of his sons, Shamsuddin Malabari Sahib, is serving as the Missionary-in-Charge of Kababir and was unable to attend the funeral. May Allah the Almighty grant him patience and forbearance. May He elevate the station of the deceased and grant him forgiveness and mercy.
(Official Urdu transcript published in the Daily Al Fazl International, 21 June 2024, pp. 2-6. Translated by The Review of Religions.)
Qaasid Muin Ahmad | Executive Editors: Ataul Fatir Tahir, Aqeel Ahmed Kang
Research: Awwab Saad Hayat, Iftekhar Ahmed | Associate
Jalees Ahmad, Ata-ul-Haye Nasir