On Tuesday, 2 July 2024, missionaries serving in the USA had the honour of a virtual mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa
At the outset of the mulaqat, Huzooraa conveyed his salaam and led everyone in silent prayer.
Hazrat Amirul Momineenaa then asked Sahibzada Dr Mirza Maghfoor Ahmad, Amir Jamaat-e-Ahmadiyya USA, about the composition of the missionary team and the details of the recently concluded Jalsa Salana USA 2024.
Amir Sahib reported that there are a total of 44 missionaries in the USA, with 41 serving in the field, while others are serving in offices. He added that the Jalsa Salana was successful, by the grace of Allah. Huzooraa mentioned that he had received feedback indicating that while the food arrangements were good, the sound quality on the ladies’ side needed improvement. Amir Sahib assured that steps would be taken to address this in future events. Huzooraa then enquired about Officer Jalsa Gah responsible for overseeing the arrangements. Amir Sahib confirmed that it was Mirza Ehsan Ahmad Sahib. Huzooraa instructed Amir Sahib to inform him to ensure that this issue is addressed.
Discipline and Jalsa Salana
Huzooraa also advised that the sound issues might also stem from a lack of discipline
among some attendees, emphasising the importance of continuous tarbiyat by missionaries and stating that it should not
be seen as the responsibility of just one individual or Secretary Tarbiyat. Instead, Continued on next page >>
Hazrat Abdullahra reported that, “Allah’s Messengersa led us in the Isha prayer one evening – the prayer the people refer to as al-‘Atamah. After completing the prayer, he turned to us and declared, ‘Do you comprehend the significance of this night? One hundred years from now, none of those who are upon the earth this evening will remain alive.’” (Sahih al-Bukhari, Kitab mawaqiti s-salat, Bab dhikri l-‘isha’i wa l-‘atamati wa man ra’ahu wasi‘an, Hadith 564)
Hazrat Mirza Ghulam Ahmadas, In His Own Words Fountain of life
“The undeniable truth is that you have come close to the fountain which God Almighty has ordained for eternal life. Yet, you are still to drink its water. Therefore, earnestly seek the
Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
<< Continued from previous page
favour and mercy of God Almighty to satiate you. For without God Almighty, nothing can transpire. I am certain that whoever drinks from this fountain shall not perish, for this water bestows life, wards off destruction, and safeguards against the assaults of Satan. But how does one partake of this fountain? It is by restoring and wholly fulfilling the two duties that God Almighty has placed upon you – one owed to God and the other to His creation.”
(Malfuzat [1988], Vol. 2, p. 135)
<< Continued from previous page
all missionaries should, throughout the year, actively teach Jamaat members about the virtues of patience and proper decorum during Jamaat events. He cited the example of Ghanaian Ahmadi women and children who remained composed in the “scorching heat” for hours during a jalsa of Jamaat-eAhmadiyya Ghana, both before and after Huzoor’saa arrival. Huzooraa noted that this level of discipline is crucial and should be a focus of tarbiyat for Ahmadis not only in Ghana but also in Europe, the UK, and America. He stressed that achieving such discipline requires missionaries themselves to embody and instil these values consistently.
Hazrat Amirul Momineenaa then provided comprehensive guidance to all missionaries on various aspects, stating:
Waqf: Consider it a favour of Allah “Allah Almighty has granted you the opportunity to dedicate yourselves and study at Jamia Ahmadiyya, thereafter serving the Jamaat and striving, to the best of your abilities, to fulfil the mission of the Promised Messiahas. Recognise this as a favour from Allah the Exalted. When you perceive it as His favour, you will be inspired to work with the spirit that this is a favour of Allah Almighty, which has enabled us to serve the faith and thus extinguish any complaints. When you embrace the concept that this is a favour from Allah, there will be no demands left. Fostering this understanding is crucial. It is a distinct mark of a successful murabbi and muballigh.”
Loyalty
“The Promised Messiahas once asked what was the special quality in Hazrat Ibrahimas that was pleasing to Allah. It was his fulfilment [of God’s commandments. (Surah an-Najm, Ch. 53: V. 38)]:
“He was full of loyalty, a loyalty towards Allah. Therefore, your duty is to fulfil the vow of loyalty and loyalty you have made with Allah. Be faithful to the Holy Prophet Muhammadsa, to the Promised Messiahas, to the Khalifa, and to the system of the Jamaat. When this notion of loyalty is established within you, you will remain conscious of Allah’s favours, and your attention will be drawn towards disseminating the teachings
of the Holy Quran and the sharia of the Holy Prophet Muhammadsa, and towards fulfilling the mission of the Promised Messiahas. Your connection with the Khalifa will strengthen, and so will your relationship with the Jamaat’s system. Instead of focusing on your personal needs or pondering over your issues, there will be a zeal to complete this mission, to fulfil that loyalty, and to attempt to repay the favour that Allah the Exalted has bestowed upon us. And the one who embodies this will indeed become a successful murabbi and muballigh.”
Always strive for betterment
“Then, there will no longer be this thinking that we have such and such deficiencies everywhere, and such weaknesses; we do not claim that everything in our entire system is always absolutely perfect. There are weaknesses, and shortcomings do occur, but it is the duty of murabbian and muballighin to overcome these deficiencies and weaknesses. First, rectify them within yourselves, then in your surroundings, and wherever you are posted. Those in the field should consider how far they have instilled a spirit of tarbiyat within the Jamaat, a spirit that creates a bond with the system of the Jamaat. This will only happen when the spirit within us is awakened to improve our conditions as far as possible, to strive to follow the commands of Allah Almighty as much as we can, to endeavour to act upon the teachings of the Holy Quran, and to understand our objectives.”
Practice what you preach
“You deliver speeches. You come on stage; there are many good speakers among you. [...] However, just being a speaker is of no use unless there is action. Therefore, strive to establish good examples. When you establish your examples, then the Jamaat will also be trained, and you will find support in your tabligh endeavours, and your efforts will be blessed, and the pace of progress will multiply.”
Paving pathways amidst challenges
“An issue among us is that even minor matters quickly give rise to complaints; sometimes it is with the administration, sometimes with the president of a jamaat, sometimes with the national president, the regional president, the local president, the vice-president, and so forth. Complaints begin to emerge, accompanied by statements
‘It
seems inevitable that war will occur’
During his Friday Sermon, delivered on 28 June 2024, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa said:
“Continue to pray for the Ahmadis in Pakistan. Persist in your prayers for the improvement of conditions there. May Allah Almighty improve the general state of peace and security in that region and keep the Ahmadis under His protection.”
like ‘This didn’t happen, that didn’t happen.’ Instead of adopting this approach, everyone should consider what they themselves need to do and how, despite these adverse circumstances, they must explore new ways that accelerate their work rather than hinder it. These pathways you must pave on your own. Always keep this in mind.
“This can only happen when you constantly feel that you need to strive to repay the favours of Allah Almighty with loyalty, recognising and appreciating His blessings. And remember that, ‘Now nothing belongs to me; rather, everything is God’s, since I have dedicated my life for the sake of Allah’s pleasure. Therefore, I must do whatever is within my capability.’ Then you will see that your actions and words will positively influence the tarbiyat of people in your area.”
Humble ways lead to lasting influence
“If a missionary does not properly attend the Fajr prayer, or if he attends but hurries through his prayers, or if he doesn’t focus on themes in his duroos that are crucial for tarbiyat in that region, or if he does not practice what he preaches, then he will not have an impact on the people. Therefore, it is essential to consider how you are going to make a positive impact on others. Regardless of how a person perceives himself, it is always important to assess the level of humility within oneself. This was stated by Allah Almighty about the Promised Messiahas too, and I repeatedly say this to you all – I have said it before and I say it again – that Allah Almighty was pleased with the humble ways of the Promised Messiahas. [Tadhkirah [English], 2019, p. 961] And it is these humble ways that we are also taught to follow. We must strive to walk on them. Therefore, while you should consider yourself as nothing, always keep in mind that people are watching, and they regard you in a certain light, meaning that you need to set an example. Thus, you should not cause anyone to stumble in any way.
“With love, affection, compassion, and wisdom, you must educate and train people. Patiently acknowledge their shortcomings while demonstrating forbearance. If you perform all these tasks with a good intention, then Allah the Exalted will take care of the rest, addressing other issues and needs that arise.”
“Also pray for the general situation of Muslims worldwide, that they may regain their honour by recognising the Imamas of the Age. Pray about the global situation, which is leaning towards war. It seems inevitable that war will occur, as the world is moving in that direction, but may Allah Almighty protect every Ahmadi and every innocent from its harm.” [Amin]
Ignore trivialities and focus on higher goals
“We give examples, read stories, and narrate events about the elders. Were these incidents only specific to those elders? You too can achieve those heights. However, as a poet once said:
“It requires greater effort. (Altaf Hussain Hali, Paimana-e-Ghazal, Vol. 1, p. 209) Allah Almighty has decreed that you must do a kind of Jihad. Therefore, this struggle is something that a murabbi and muballigh must always keep in mind, and for this, you must determine the best paths, most suitable for your individual circumstances.
“If you get bogged down in minor issues, you will not be able to undertake significant constructive tasks or achieve the purpose of becoming a true murabbi and muballigh.”
Zarreen Hidayaat (Bara’ey Muballighin wa Tulaba)
“Hazrat Musleh-e-Maudra has imparted countless pieces of advice on this subject. I previously mentioned this to the missionaries and said that the book Zarreen Hidayaat (Bara’ey Muballighin) should also be in your possession. It will be available there [in the USA]; if someone has not purchased it yet, they should buy and read it. It contains numerous instructions for enhancing your spirituality, for strengthening your practical endeavours, for your tarbiyat, for fostering your connection with the Jamaat, and for maintaining good relations with the administration, etc.”
Effective administrative relations
“In administrative dealings, minor issues are inevitable. Consequently, some missionaries share their grievances with me; these issues often surface in various reports, sometimes explicitly or in subtle terms. Regardless, these issues are inevitably mentioned in some form. Questions about how to handle these matters arise, and it is incumbent upon you to resolve them yourselves. These issues are universal and exist everywhere. Effective missionaries strive to resolve them. This is not a new phenomenon. I have repeatedly stated that this has been ongoing since the nizam-e-jamaat was established; disputes do occur. However, it is crucial not to let these disputes escalate to the point where they begin to impede work. Hazrat Musleh-e-Maudra once also addressed this
in a meeting – I have previously mentioned that Abdul Maalik Khan Sahib personally told me about a session with missionaries where Hazrat Musleh-e-Maudra remarked, ‘I do not understand why the cooperation and collaboration evident between the Amir of Karachi and Abdul Maalik Khan cannot be emulated elsewhere.’ Thus, it comes down to mindset. If the correct mindset is present, solutions will manifest. Otherwise, one might get bogged down with complaints such as ‘The Secretary for Tarbiyat said this, the Secretary for Tabligh said that, the Amir of the Jamaat remarked this, the President of a jamaat remarked that, someone obstructed my path there, I withdrew, what am I to do?’, etc. Such thinking is unproductive. Erase the notion of ‘What am I to do?’ from your mind. Instead, your mindset should consistently be, ‘I must accomplish this.’ And how should this be done? By exploring new avenues. When one route closes, explore another. With this approach, you will see substantial progress in your efforts.”
Importance of team building in tabligh
“Several years ago – around 15 or more – I suggested that the message of Ahmadiyyat should reach 10% of the population. America is such a vast country with a significant population. And as stated by Amir Sahib, there are 41 field missionaries. While it may seem unattainable under normal circumstances, if your system is well-organised, and everyone is involved, then surely this message can be spread. A single person can achieve little on their own. However, a single individual can form a team and inspire them. If you possess leadership qualities, you can lead them effectively. This becomes possible when people realise that their missionary, their leader, is also prepared for every sacrifice and is deeply committed to fulfilling the duties to which he is drawing their attention, with unwavering loyalty. When they see this, they will become your supporters, and you will witness how rapidly the introduction of Ahmadiyyat progresses in your country.”
Opposition and perseverance
“Sometimes, we perceive opposition as occurring. Where opposition exists, it acts as a fertiliser. In places where there has been opposition, like in a few places in America, against Muslims, the Jamaat’s profile has consequently increased. Since the Jamaat became known about three years ago, some might have thought that merely holding an annual function fulfilled their duty. However, it is essential to consistently maintain this effort. Sustaining this task with perseverance is crucial. With steadfastness, one opportunity will lead to another, and introductions will continue to unfold.
“Thus, these are matters that every murabbi and muballigh must always remember.”
Strategic planning in the workplace
“Similarly, those who work in offices must remember where they are placed in their field of action. It is there that they must work and devise new ways to advance. It should not be that one heads to the office or the field whenever one pleases, just because no one is supervising. Establish a
set schedule. I have mentioned this before and you acted upon it for some time, and perhaps some still do, but generally, it is not the case. Create a timetable. What time must you rise in the morning? Then consider that performing voluntary prayers and Tahajjud is essential for a missionary. Even if the nights are short nowadays, you can still perform some nawafil, even if it’s just two. Then, plan for after Fajr. You have to plan your entire day, to see what needs to be done, etc. Then review how many hours you have spent in the service of the Jamaat, in worship, or in study. I am speaking about specific hours here. You need to calculate the hours. How many hours did you sleep? How many hours did you engage in constructive activities? How many hours did you spend on activities that generally benefit the Jamaat? How many hours did you spend on tabligh?
“You say there are no avenues for tabligh, or there are no opportunities for preaching, how should we preach? You are the ones who are there in the field. You should explore for yourself how to undertake this task. You say, if we do this on social media, then that happens. Some people are working on social media, and very good programmes are happening, but those of your programmes happened two or three years ago and then ended. Some have not continued them. Those who have continued are benefiting, both there and elsewhere in the world.
“These are the considerations that a murabbi and muballigh should ponder. So, if you work in this manner, I hope, inshaAllah, you will achieve success, and where, on the one hand, the paths of tarbiyat will improve, the avenues of tabligh will also open. May Allah grant you the ability to do so.” Amin.
Importance of prayer
Huzooraa then asked a young missionary to ensure he comprehended the earlier discussion. Affirmatively, the missionary mentioned his new understanding of innovating in the methods of tabligh and tarbiyat and focusing less on lodging complaints. Huzooraa responded with a smile, emphasising the importance of self-reflection before raising complaints elsewhere and added: “Prayer is also essential. One cannot do anything without prayer.”
Prioritising Jamaat’s
work over auxiliary duties
Next, Amir Sahib sought guidance about missionaries who hold additional executive roles within auxiliary organisations, noting that their dual responsibilities may be affecting their engagement and focus on assigned local jamaats
In response, Huzooraa addressed the missionaries directly, emphasising the importance of balancing their responsibilities. He explained that while the additional duties assigned by the Sadr of an auxiliary organisation should not detract from their primary obligations to their designated jamaats, they are expected to manage both roles effectively.
Huzooraa pointed out that many Ahmadis manage to fulfil their secular jobs and still dedicate significant time to Jamaat duties. He stressed the greater responsibility of life devotees in this regard, given their full-time dedication to
the Jamaat. Citing the example of another country, Huzooraa highlighted that Jamaat employees and missionaries there prioritise their Jamaat responsibilities and fulfil their duties to auxiliary organisations outside of work hours. Huzooraa also mentioned the commendable practices of past elders like Mir Daud Ahmad Sahib, who effectively managed their Jamaat roles alongside their auxiliary duties. Furthermore, Huzooraa briefly referenced his own experiences from before his Khilafat, where he ensured that his primary duties were not compromised despite holding additional responsibilities.
Huzooraa reminded the missionaries that, as life devotees, their primary commitment is to their Jamaat roles. He underscored that managing additional tasks should be seen as a blessing and an opportunity for service bestowed by Allah. He stressed that being exemplary in fulfilling both roles effectively would positively impact the Jamaat members too and enhance their respect and trust in the missionaries.
Huzooraa said that if any missionary finds the dual responsibilities unmanageable, they should communicate this to the Sadr of the concerned auxiliary organisation, acknowledging the extent of their commitments and seeking an appropriate resolution. This would prevent any grounds for complaints from the jamaats and maintain the integrity and effectiveness of their service.
Ahmadis’ love for Khilafat and the responsibilities of missionaries
Next, a missionary expressed gratitude to Allah for the outpouring of prayers and love from Ahmadis during Huzoor’saa recent medical procedure, reflecting the deep affection they hold for Khilafat.
Huzooraa acknowledged this as Allah’s grace, highlighting that such love is instilled by God alone. He recounted how the Promised Messiahas also wrote about such sentiments by his followers, emphasising that these were the works of Allah alone. Huzooraa said that all this demonstrates the spirit of sincerity and loyalty among the members, and a missionary’s role is to further enhance and illuminate this spirit. He reminded the missionaries that such moments should inspire them to intensify their tarbiyat efforts. By improving their own spiritual state and conduct, missionaries can foster this quality more effectively among
the people. Huzooraa prayed for Allah’s blessings on all who showed their love and for the missionaries to become even stronger helpers of Khilafat.
Additional study
Following this, Huzooraa enquired about the number of missionaries working in various offices and, addressing one serving at Alislam.org, he emphasised the importance of pursuing additional studies beyond their routine work-related reading, which would not only enhance their knowledge but also expand opportunities for tabligh. Huzooraa stressed the need to consider how best to utilise their capabilities for the benefit of the Jamaat in current circumstances.
How to gauge success
A missionary then asked Huzooraa about assessing the success of their tenure when transferred from one jamaat to another. Huzooraa explained that the feedback should primarily come from the Jamaat members, many of whom also write to him directly, while others inform him during mulaqats. He advised missionaries to conduct a general assessment comparing the spiritual state of the Jamaat members upon their arrival and departure. Huzooraa stressed the importance of continuous improvement and not settling for perceived successes, likening spiritual progress to an unbounded ocean. He also encouraged missionaries to reflect on their personal spiritual growth and relationship with God during their tenure and by the time of their transfer.
Family disputes
Another missionary enquired about handling situations where Jamaat members, often relatives, may cease attending the mosque due to disputes or disagreements, especially when one among them becomes a Jamaat office-holder.
In response, Huzooraa emphasised the need for continuous tarbiyat. He advised that missionaries should cultivate a spirit among the members that their allegiance is not to any individual officeholder but to the Jamaat established by the Promised Messiahas and to Khilafat. Disputes may arise, but they should not escalate to the extent of deterring
This Week in History
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat
6 July 1940: On this day, Al Fazl published Hazrat Musleh-e-Maud’sra poem along with a prologue, that he composed during his visit to Karachi in May 1940. The poem was titled “Chaand, Mera Chaand” (Moon, My Moon).
For more details on this visit to Karachi, see “Receptions in Karachi, broadcast on All-India Radio and a poem: Hazrat Musleh-e-Maud’s visit to Sindh, 1940”, at alhakam.org (10 March 2023, p. 8-9).
5 July 1948: On this day, Al Sayed Ahmad Asim – sajjada nashin at the dargah of Hazrat Sheikh Abdul Qadir Gilanirh – wrote in a letter to Hazrat Chaudhry Zafrulla Khanra:
“I avail of this opportunity to thank you from the core of my heart, on my behalf as well as on behalf of the family of Hazrat Ghaus-ul-Azam, for the great Jihad you waged in a purely Islamic spirit in support of the Holy Land of Palestine before the United Nations. I earnestly pray that Almighty Allah may grant you full recompense for your services and enable you to further serve the cause of Islam.”
For more details of his services for the Palestinian cause, see: “Sir Zafrulla Khan Sahib’s services for the Palestinian cause”, at alhakam.org (28 May 2021, pp. 16-17).
5 July 2008: On this day, Hazrat Khalifatul Masih Vaa graced the inaugural reception of the Baitun Nur Mosque in Canada, Calgary. The event was attended by the Canadian Prime Minister, Stephen Harper and other dignitaries. The event was attended by more than 3,000 people. Huzooraa delivered the keynote address.
It is interesting to note that before this reception, a flag hoisting ceremony was also held; Huzooraa hoisted Liwa-e-Ahmadiyyat, the Canadian Prime Minister hoisted the national flag of Canada and Deputy Mayor Ron Stevens hoisted the flag of Alberta province. It was the first occasion on the American continent that a country’s prime minister had the privilege to hoist the national flag while Hazrat Khalifatul Masihaa hoisted Liwa-e-Ahmadiyyat. The flag-hoisting ceremony was covered by the country’s media as well. (Al Fazl International, 19 September 2008, p. 11)
7 July 1920: Hazrat Mufti Muhammad Sadiqra engaged in correspondence with notable figures in the British monarchy and political circles. On this day, he wrote to Her Imperial Majesty, Queen Empress Mary of England. This correspondence was in continuation of his previous communications addressed to various leaders worldwide as part of his missionary efforts. For details of a reply to him from the Indian Office, Whitehall, London, and other correspondences, refer to “100 Years Ago… – Brief report of one year’s Moslem missionary work in America” at alhakam.org (20 August 2021, p. 26).
7 July 1972:
On this day, Hazrat Khalifatul Masih IIIrh announced a five-year scheme to publish a million copies of the Holy Quran’s translation. (Tarikh-eAhmadiyyat, Vol. 28, p. 107)
8 July 1935: On this day, Hazrat Sahibzada Mirza Sharif Ahmadra, son of the Promised Messiahas, was the target of a premeditated attack by members of Majlis-i-Ahrar. As he was leaving his office on his bicycle headed for his home, an assailant struck him three times with a long, sharp club. Hazrat Mirza Sharif Ahmadra displayed quick reflexes, courageously fending off the assault. Janbaz Mirza, the official historian for Ahrar, later acknowledged the organisation’s responsibility for this heinous act, detailing the planning and execution in Karwan-e-Ahrar, under the section “Ahrar ki Anokhi Jasarat”. (Karwan-e-Ahrar, Vol. 2, Maktaba Tabsarah, Lahore, 1977, pp. 311-312)
For more details, see “Historical analysis of Ahrar’s anti-Ahmadiyya agitation – Part 3”, alhakam.org, 20 October 2023.
9 July 1883: The elder brother of the Promised Messiahas, Mirza Ghulam Qadir Sahib, passed away on this day at 7 pm at the age of 55. In 1868, Mirza Ghulam Qadir Sahib became seriously ill. The Promised Messiahas had earlier seen a dream in which he saw that his brother would die, so he prayed to God for his recovery. His prayer was accepted and it was revealed to him that his brother would recover, as he did. Mirza Ghulam Qadir Sahib left behind no child and his wife, Hurmat Bibi, later entered the fold of the Jamaat as foretold to the Promised Messiahas (Tarikh-e-Ahmadiyyat, Vol. 1, pp. 223-224)
9 July 2010: On this day, upon the completion of a series of Friday Sermons dedicated to the Lahore Martyrs, Hazrat Khalifatul Masih Vaa mentioned them collectively, and instructed the Jamaat to remember them in prayers. (Al Fazl, intl, London, 30 July 2010, pp. 5-9)
5 July 8 July 6-7 July 9 July
10 July 1885: A very unique heavenly sign was shown to the Promised Messiahas on this day. In a state of vision, Huzooras saw that he had written certain divine decrees. At this point, the red ink of the pen was flicked, and several red drops were witnessed falling on clothes. For more details on this incident, see “The miraculous Sign of Red Drops in Ramadan”, at alhakam.org (22 April 2022, pp. 10-11).
10 July 1988: Aslam Qureshi, a mullah who had vanished from Sialkot on 17 February 1983, unexpectedly resurfaced in Lahore. His disappearance had led to a baseless accusation against the Head of the Ahmadiyya Muslim Jamaat of being involved in his alleged murder. This allegation was proven false when Aslam Qureshi appeared before the national press and television, as presented by the police authorities on 13 July.
The 33rd Jalsa Salana of the Ahmadiyya Muslim Jamaat UK was held from 22nd to 24th July 1988, attended by 5,119 individuals from 55 countries. During his inaugural address at this convention, Hazrat Khalifatul Masih IVrh referred to the reappearance
5 - 11 July
Continued from page 3
members from mosque attendance. Huzooraa encouraged missionaries to engage persistently with such members, explaining the importance of unity and regular mosque attendance. He stressed the significance of being impartial and becoming a source of reconciliation. Huzooraa highlighted the Quranic command to show kindness even to adversaries, suggesting that if such grace can transform foes into friends, then surely it can reconcile and unite those within the same faith and family.
10 - 11 July
of Aslam Qureshi as the first sign in response to his challenge of mubahala (a prayer duel invoking a divine curse on liars).
In his address on the second day of the jalsa, he announced that the Ahmadiyya Muslim Jamaat had expanded to 117 countries. He also provided an overview of the ongoing persecution of Ahmadis in Pakistan, noting that 125 Ahmadis had been charged for “identifying as Muslims”, 588 for wearing the Kalima badge, 178 for distributing literature, 321 for writing the Kalima on mosques, 204 for giving the call to prayer, 62 for conducting religious rituals, and 214 were jailed on various other false charges. (Silsila Ahmadiyya, Vol. 4, pp. 847-848)
11 July 1915: On this day, Hazrat Musleh-e-Maudra delivered a lecture in Lahore, which was later published as Paigham-e-Masih-e-Maud. (Tarikhe-Ahmadiyyat, Vol. 4, p. 175)
11 July 1967: On this day, Hazrat Khalifatul Masih IIIrh graced with his presence a reception in Zurich, Switzerland, which was attended by ambassadors of seven countries and other dignitaries. The Swiss Radio broadcast Huzoor’srh interview as well, and the television also showed some glimpses of Huzoor’srh interview and the reception on the same evening. (Tarikh-e-Ahmadiyyat, Vol. 24, p. 88)
11 July 1989: On this day, during his tour of Fiji, Hazrat Khalifatul Masih IVrh granted audiences to the president and prime minister of Fiji. (Silsila Ahmadiyya, Part 4, p. 857)
In their meetings, Huzooraa encouraged the missionaries to share successful strategies for managing such challenges, enabling them to learn from one another’s experiences.
Eid and Ramadan dates in US and Canada
In a discussion about differing Ramadan and Eid dates in the US and Canada, a missionary expressed concerns from some members of his jamaat about the lack of uniformity despite being one united Jamaat.
Huzooraa explained that we are indeed one united Jamaat but Islam bases the start of Ramadan and Eid on the sighting of the moon, which can vary by region. He emphasised that it is not rational to expect unified dates across vast countries like the US and Canada, which could even have different dates within the same country due to their size. Huzooraa recalled that a similar experiment was tried during the time of Hazrat Khalifatul Masih IIIrh but was not continued due to practical difficulties. He advised the missionaries to discuss and resolve such issues in their meetings and seek guidance from Markaz if and when needed.
Familial responsibilities and Jamaat work
A missionary asked about balancing familial responsibilities with Jamaat work.
Huzooraa reiterated the importance of structuring a daily schedule that includes designated times for prayers, study, work, tabligh, family, and meals, etc., which would facilitate natural balance.
He advised that if a clear timetable is maintained, it becomes easier to allocate specific times for children, especially on weekends. He mentioned the practice established by Hazrat Khalifatul Masih IIra, which provides for life-devotees to have a long weekend once a month, emphasising that this time should be spent with family to ensure their happiness and to strengthen family bonds.
Huzooraa emphasised that missionaries must exhibit exemplary moral conduct, treating their families with kindness and understanding, adhering to the Quranic command of treating them well. Poor treatment can lead to dissatisfaction at home, complicating efforts to balance Jamaat and family life.
By evaluating their daily activities, missionaries can adjust their commitments to ensure they are dedicating sufficient time to both their Jamaat responsibilities and family, thereby achieving a healthy worklife balance.
Tabligh in Spanish-speaking countries
Towards the end of the virtual mulaqat, Huzooraa engaged with a missionary who had recently visited a Spanish-speaking country, asking about his experiences and the effectiveness of his efforts. He also asked Amir Sahib about the number of missionaries proficient in Spanish. Subsequently, Huzooraa provided specific guidance to the Additional Wakil-utTabshir regarding the Spanish-speaking countries in the Americas.
The session concluded with Huzooraa conveying salaam to all participants, marking the end of the mulaqat
(Report prepared by Al Hakam)
Hazrat Khalifatul Masih V launches
Jamaat’s central Persian website, www.alislamfarsi.org
Dr Kashif Ali
Head of Central Farsi Desk
In a significant development aimed at reaching Persian-speaking communities worldwide, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa officially launched www.alislamfarsi.org, the central Persianlanguage website of the Ahmadiyya Muslim Jamaat, on 2 July 2024. The inauguration took place at the MTA International Studios at Islamabad, Tilford, UK. After the launch, Hazrat Amirul Momineenaa led everyone in a silent prayer.
Website features and resources
The new website, developed with the help of the Central IT Department, serves as a portal to a wide array of Islamic resources, encapsulating key teachings and doctrines of the Ahmadiyya Muslim Jamaat. It hosts an extensive digital library comprising:
• 58 Persian books, including works of the Promised Messiah & Imam Mahdi, Hazrat Mirza Ghulam Ahmadas, his Khulafa, and distinguished scholars of the Jamaat
• 190 articles on diverse theological subjects
Main menu highlights
The website’s navigation is structured around several main categories, ensuring that users can easily access information. These include Islam, The Holy Quran, Hadith, The Promised Messiah and Imam Mahdi, Khilafat-e-Ahmadiyya, Writings of the Imam, Library, Articles, Responses to Common Allegations, Gallery, News, Conditions of Bai‘at and Contact Us.
Interactive and multimedia content
Reflecting modern web design principles, the website features:
• Persian translation and subtitles of the Friday Sermons delivered by Huzooraa, capturing the spiritual guidance for the Farsi-speaking audience.
• Speeches and addresses by Huzooraa are regularly updated and translated into Persian, enhancing accessibility for the Persian-speaking community.
• The popular MTA International programme “This Week with Huzoor” is also available with Persian subtitles, bringing
weekly insights from beloved Huzoor’saa weekly engagements to a broader audience.
Vision for the website
The launch of this website is part of a broader effort to disseminate the peaceful teachings of Islam as interpreted by the Ahmadiyya Muslim Jamaat. It aims to provide a reliable
Lajna Imaillah UK holds National Peace Symposium 2024
Ayesha Sbahat Ishaat Department, Lajna Imaillah UK
On 22 June 2024, Lajna Imaillah UK held its annual National Peace Symposium at the Baitul Futuh Mosque in London. The theme of the event was “The Role of Women in Shaping Society”.
The symposium was attended by women from across the UK, representing different faiths and backgrounds, coming together with the collective aim of promoting peace. The planning and preparation for the event commenced several months in advance to ensure that guests have a comfortable, inspiring and enlightening experience. Keen volunteers gathered at the venue the day before to begin setting up the event; tables were arranged with exhibitions highlighting the work of Lajna Imaillah, posters were displayed to educate and inform guests about
the teachings of Islam relating to women and banners detailing the aims and objectives of Lajna Imaillah were placed around the exhibition area, setting the scene for this year’s annual event, ready for hundreds of guests to participate in.
The event began promptly with the arrival of guests at 5 pm in the Nasir Hall. Guests gathered here to register themselves with the help of a team of volunteers from the Lajna registration department and were handed guest packs containing a selection of leaflets about women in Islam, prepared by the National Tabligh Department. There was a chain of awe-inspiring exhibitions allowing guests to learn about the historic significance of the Fazl Mosque, understand Islamic teachings about purdah and modesty and experience wearing the hijab. Guests were able to look through the Holy Quran translated into various languages and also
view the Braille Holy Quran. Other exhibitions included the work of the Lajna SEND department, information about Lajna’s work in promoting the teaching of true Islam in primary and secondary schools, interviews with Voice of Islam Radio, insights into the projects being carried out globally by Humanity First and the work of the Lajna Press & Media department. Guests were also able to select Jamaat literature to take away with them.
A separate stall had been arranged to offer detailed tours of the Baitul Futuh Mosque and complex to the symposium guests. These tours were conducted for guests by student members of Lajna Imaillah, who had also curated a set of facts and information to convey to their guests throughout the duration of the tour. Following the tours, refreshments and exhibitions, guests were taken into Tahir Hall to join the formal
resource for theological study and spiritual growth to Persian-speaking Ahmadis and other seekers of truth worldwide.
The website is expected to be a cornerstone in the educational and spiritual upbringing of the Farsi-speaking members of the Jamaat, ensuring they remain connected with Khilafat-e-Ahmadiyya.
programme of the evening.
The formal programme began with the recitation of the Holy Quran with its English translation, followed by an introduction to the event given by Secretary Tabligh of Lajna Imaillah UK, and a series of speeches by distinguished guests, including the Chairperson of the Commonwealth Girls Education Fund, Head of Department of Politics and Founding Director of the Centre for Britain and Europe at the University of Surrey, and Founder of the Fatima’s UK Campaign.
Fatima’s UK Campaign was among some of the charities that Lajna Imaillah UK was grateful to be able to make a donation to. Recipients of these donations were greeted and given the cheques by Sadr Lajna Imaillah UK, Dr Qurratul-Ain Rehman Sahiba.
The symposium concluded with a speech by Sadr Sahiba Lajna Imaillah UK, who brought to life the beauty and significance of Islamic perspectives and teachings concerning the event’s theme. She shared an abundance of religious virtues that portrayed Islam as the true supporter it is for women’s rights and their success. Finally, a silent prayer was led by her prior to the dinner service for all guests and volunteers, which would eventually lead to the conclusion of this year’s Peace Symposium.
Moral economy of Jalsa Salana Opinion
Fazal Masood Malik and Farhan Khokhar Canada
Every year, the global Ahmadiyya Muslim Jamaat holds its annual conventions, known as Jalsa Salana, in countries across the world. These gatherings, which attract tens of thousands of attendees, are a remarkable demonstration of what can be termed the “moral economy” – an economy, driven not by financial transactions but by far more valuable spiritual inputs and outputs. At the heart of this unique system lies the Jalsa Salana Chanda, as instituted by the Promised Messiahas
The Jalsa Salana Chanda is a unique form of donation required of all earning Ahmadi Muslims. Despite being a relatively small amount per person, the collective funds generated are used to help cover the cost of hosting the Jalsa Salana events. This system ensures that the entire community shares finances and that the blessings of contributing to this noble cause are accessible to all, regardless of their individual means. The input is time, effort and prayers, while the output is blessings, knowledge, the satisfaction of giving back to the community, social cohesion, unity and faith in action.
The moral inputs that go into each Jalsa Salana are immense. Foremost is the massive volunteer workforce that dedicates countless hours to organising and running the event, from planning logistics to cooking meals for the multitudes. Their service is offered freely as a labour of love and devotion. In today’s fast-paced world, the wealth of donated time & service is more valuable than ever. The
Holy Quran praises such selfless volunteers: “They who spend their wealth for the cause of Allah, then follow not up what they have spent with taunt or injury, for them is their reward with their Lord, and they shall have no fear, nor shall they grieve.” (Surah alBaqarah, Ch.2: V.263)
Another key moral input is the financial sacrifice of the attendees themselves. Across the world, hundreds of thousands of Ahmadi Muslims save and spend their own money to travel to the Jalsa Salana, seeing it as a blessed opportunity to gain the pleasure of Allah. The Holy Quran states: “The similitude of those who spend their wealth for the cause of Allah is like the similitude of a grain of corn which grows seven ears, in each ear a hundred grains. And Allah multiplies [it] further for whomsoever He pleases; and Allah is Bountiful, AllKnowing.” (Surah al-Baqarah, Ch. 2: V.262)
Central to the Jalsa Salana is the power of prayer. In the lead-up to the event, Ahmadi Muslims around the globe beseech Allah for its success and pray for all the attendees. There are many challenges in hosting large gatherings. All success depends on the Grace of Allah. Every volunteer and attendee fervently prays for the premier event of the year. This is the most potent moral input, as sincere prayers never go unanswered. They witness the command: “And your Lord says: ‘Pray unto Me; I will answer your prayer.’” (Surah al-Mu’min, Ch.40: V.61)
The Jalsa Salana serves many important purposes, including the moral training of attendees, fostering brotherhood and sisterhood, and showcasing the teachings of Islam. Religious conventions and
pilgrimages have long been part of economic systems, with a famous example being the pilgrimage to Mecca. In the United States alone, faith is estimated to contribute $1.3 trillion to the economy through various direct and indirect means. (“The unseen economic and social impacts of American faith”, www.deseret.com)
So, what are the moral outputs and returns on this incredible investment of time, money and prayers? While they cannot be quantified in worldly terms, they are priceless in the eyes of faith.
Firstly, the very act of praying for Jalsa increases the supplicants’ own faith and connection with God. As the Holy Quran says, “Remember Me, and I will remember you.” (Surah al-Baqarah, Ch.2: V.153)
Secondly, sacrificing one’s time and skills as a volunteer builds moral character and empathy in a way that no other act can. The promised Messiahas said: “The principle to which we adhere is that we have kindness at heart for the whole of mankind.” (Siraj-eMunir, Ruhani Khazain, V. 12, p. 28)
Serving others solely for the pleasure of Allah, inculcates humility, resilience, and love for humanity. The Jalsa Salana showcases the best of Islamic knowledge and teachings in a communal setting.
Perhaps most profoundly, the blessed atmosphere of Jalsa Salana, steeped in spirituality and knowledge, generates a sense of unity and cohesion among the participants that endures long after the event concludes. Attendees leave feeling recharged in faith, connected with their global Jamaat, and inspired to live up to the high moral teachings of Islam.
The Holy Prophet Muhammadsa advised keeping good company, using the parable of a perfume-seller and blacksmith – the former’s company uplifts while the latter pollutes. (Riyad as-Salihin, Hadith 363)
The Promised Messiahas emphasised the benefits of keeping company with the truthful and pious, noting that it leaves an indelible positive impact on a person, just as the fragrance of perfume lingers. (Tafseer Hazrat Masih-e-Mau‘udas, Vol. 2, p. 647)
In today’s world, especially in Western nations where materialism increasingly dominates, these moral values and outputs are more critical than ever. With jalsas held annually from the USA and Canada to the UK, Germany and beyond, the Ahmadiyya Muslim Jamaat provides a much-needed counterpoint to the moneydriven economies surrounding it, showing that true prosperity lies in the treasures of the soul. A recent study in Canada found that faith’s contribution to society is not just financial but also profoundly moral, offering an ethical framework that benefits even the non-religious. The Jalsa Salana embodies this principle. (“The Hidden Economy”, www.cardus.ca)
Generations of Ahmadi Muslims have grown up serving guests of the Promised Messiahas at Jalsa Salana. From performing water duty at a very young age to the complex management of an event with tens of thousands of members, the Jalsa has built character and technical experience in countless volunteers. Companies spend millions building a corporate ethos of service that is provided by the Jalsa Salana experience to volunteers for free.
Every professional is eager to donate time, effort, and knowledge to Jalsa Salana. Even if the task is not related to one’s worldly position, it is taken as a blessing. Professors cook at Langar, managers clean washrooms, and businessmen serve food. No duty is menial or unworthy. This spirit of volunteerism injects services valued at millions of dollars into Jalsa Salana.
As the Promised Messiahas wrote over a century ago: “Do not consider this Jalsa to be equivalent to any ordinary worldly gathering. The fact of the matter is that it is founded upon the pure support of truth and the propagation of Islam. The foundation stone of this Jamaat has been laid by Allah the Almighty Himself, and nations have been readied that will soon come to join its fold. This is due to the fact that it is the work of the All-Powerful God, for Whom nothing is impossible.” (Majmua-e-Ishtiharat [2019], Vol. 1, p. 361)
In a world where people often focus too much on money and possessions, the Jalsa Salana represents something different. It serves as a guiding light, reminding us of what’s really important. It shows how faith can lift people and make society better. When people come together in unity, sharing values like kindness, helping others, and putting others before themselves, the Jalsa Salana proves the enduring strength of community and the potential for positive change. At this special gathering, the idea of a fair and peaceful society isn’t just a nice thought – it’s a real possibility. It inspires everyone who witnesses how much it can change things to believe in the endless power of the human spirit.
The Holy Prophet’s compassion towards children
In everything he did, the Holy Prophet Muhammad, peace and blessings of Allah be upon him, reached a level of what could perhaps best be described as human perfection, or human completeness. He possessed every noble quality imaginable, to the highest degree attainable for human beings. His manners in general, and his treatment of children in particular, were certainly not exceptions to that rule.
While the character of the Holy Prophetsa portrays him as cheerful and kind-hearted, it should not be misconstrued that he was not a serious and dedicated individual committed to his mission. He came with a serious message upon which the fate of mankind hinged. And yet, because of his lofty manners, a smile could frequently be seen on his face. He cared a great deal for his Companions, and if he was kind towards adults, he was even more kind and caring towards children. In fact, in his dealings with children, the Holy Prophetsa was not only merciful and kind but playful as well. While we acknowledge that no one among us can match his level of kindness and mercy, we must endeavour to emulate his lofty manners and compassionate dealings to the best of our abilities. The following are examples that illustrate the Holy Prophet’ssa kindness towards children and his cheerful and playful attitude when dealing with them.
Compassion and playfulness
Recalling an incident that occurred during his childhood, one of the Holy Prophet’ssa Companions, Hazrat Mahmud ibn Ar-Rubu‘ said, “When I was a boy of five, I remember the Prophetsa drawing water with his mouth from a bucket and splashing it on my face.” (Sahih al-Bukhari, Kitab al-‘ilm, Hadith 77) The Holy Prophetsa did that either playfully or with the intention of blessing the child. The latter option is possible because the Holy Prophetsa was truly blessed (which is why, for instance, the Companions would gather the water he would use for making ablution), and it occurred on more than one occasion that he would do something similar as a means of blessing the children of his Companions.
The Prophet’ssa gentle gesture: A fragrant encounter with children
Hazrat Jabirra ibn Samura recounted: “I joined Allah’s Messengersa in prayer for the first time. Afterwards, as he returned home, I accompanied him. Along the way, he encountered some children and affectionately patted the cheeks of each one. He also patted my cheek, and I sensed a refreshing coolness or fragrance as if his hand had been dipped into the scent bag of a perfumer.” (Sahih Muslim, Kitab
He is not one of us who does not have mercy upon our young, nor knows the honour of our elders.” “
al-fada’il, Hadith 2329) Hazrat Jabirra ibn Samura likened the coolness he felt from the Prophet’s touch to the sensation one experiences when a perfume vendor’s hands cool upon contact with fragrant oils.
This hadith highlights yet another way the Holy Prophetsa would show affection and interact with children.
Holy Prophet’ssa endearing affection for Imam Hasanra and Imam Husainra
Although the Holy Prophetsa had great kindness for all children, he had a particular love for his two grandchildren, Hazrat Hasan and Hazrat Husain, may Allah be pleased with them both. Despite countless such accounts portraying the Holy Prophet’ssa
compassion for his two grandchildren, the following should suffice to show how dear the Holy Prophetsa held the both of them.
Hazrat Abu Hurairahra narrated that once, in the presence of a person, Allah’s Messengersa kissed Hazrat Hasan bin Alira. Seeing this, the person remarked, “I have 10 children and have never kissed any of them.”
In response, Allah’s Messengersa looked at him and said:
“Those who lack mercy towards others will not receive mercy.” (Sahih al-Bukhari, Kitab al-adab, Hadith 5997)
Similarly, we read another narration in which Hazrat Aishara said that a bedouin approached the Holy Prophetsa and said to
him that he showed affection to children and added that he, himself, did not. The Holy Prophetsa replied, “I cannot instil mercy in your heart after Allah has stripped it away.” (Sahih al-Bukhari, Kitab al-adab, Hadith 5998)
It is narrated that the Holy Prophet, with regard to his grandchildren, said:
“They both are my two Raihans of this world.” (Sahih al-Bukhari, Kitab al-adab, Hadith 5994)
The word raihan means basil, which is an aromatic plant of the mint family. What the Holy Prophetsa meant by the statement mentioned above is that they are from the things that Allah has bestowed or honoured him with.
The Prophet’ssa tender ways
It is narrated by Shaddad that on one occasion, while carrying either Al-Hasanra or Al-Husainra, the Holy Prophetsa went out to the people to lead them in one of the two evening prayers. Upon entering the mosque, Allah’s Messengersa went to the front, past the first row of worshippers, and placed the child he was carrying on the ground. In the course of that prayer, the Holy Prophetsa performed an exceptionally long prostration. His head remained on the ground for so long that one of the worshippers, Shaddad’s father, raised his head to see what was happening. He saw that Allah’s Messengersa was still performing prostration and that his grandson was sitting down on his back. Seeing that nothing was wrong, Shaddad’s father lowered his head and resumed his prostration. When Allah’s Messengersa completed his prayer, the people said, “O Messengersa of Allah! Verily, during your Prayer, you performed an exceptionally long prostration – so long that we began to think that something was wrong or that revelation was descending upon you.”
In response, the Holy Prophetsa explained: “ That didn’t occur. However, my son [meaning his grandson] was on my back, and I preferred not to disturb him until he had enough.” (Sunan an-Nasa’i, Kitab attatbiq, Hadith 1141)
Loving prayers for Hazrat Usamara and Hazrat Hasanra
Another child the Holy Prophetsa had excessive love for was Usama ibn Zaidra, the son of his adopted son Hazrat Zaid ibn Harithahra. Hazrat Usama ibn Zaidra narrates that the Holy Prophetsa would take him and place him on one of his legs, and he would seat Hazrat Hasan ibn Alira on the other. Then he would bring his two legs together and say:
“O Allah, have mercy on them, for indeed, I have mercy on them.” (Sahih al-
Hanan Ahmed Manan Student, Jamia Ahmadiyya UK
Photo by Ayse Bek on Unsplash
Bukhari, Kitab al-adab, Hadith 6003)
According to one account, the Holy Prophetsa said:
“O Allah, I indeed love them, so love them as well.” (Sahih al-Bukhari, Kitab fada’ili ashabi n-nabiyysa, Hadith 3747)
An act of love for children
Hazrat Abu Qatadahra reported that the Holy Prophetsa would sometimes pray while carrying Hazrat Umamah bint Zainabra, who was one of his granddaughters. Hazrat Abu Qatadahra said that, when the Holy Prophetsa would perform prostration, he would gently place Umamahra on the ground; and that, when he would then stand up, he would pick her up and carry her again. (Sahih alBukhari, Kitab as-salat, Hadith 516) This narration confirms that the Holy Prophetsa would sometimes pray while carrying a child and that doing so in no way invalidates a person’s prayer.
Hazrat Umm Khalid’sra encounter with Prophet Muhammadsa
Hazrat Umm Khalid ibn Sa’eedra, who was originally from Abyssinia, related that, when she was just a small child, she went with her father to visit Allah’s Messengersa and on that day, she was wearing a yellow-coloured shirt. Upon seeing her, Allah’s Messengersa playfully said, “Sana Sana.”
The word Sana in the Abyssinian tongue means “good”; thus, the Holy Prophetsa was playfully building a rapport with the child by saying something to her in her native language. Then Umm Khalidra began to play with the Holy Prophetsa. When her father reproached her for doing that, Allah’s Messengersa said to him, “Leave her (i.e., let her continue to play).” Then the Holy Prophetsa prayed for her three times, invoking Allah to give her a long life: That was the meaning or gist of his prayer:
“Wear this dress till it is worn out and then wear it till it is worn out, and then wear it till it is worn out.” (Sahih al-Bukhari, Kitab al-jihadi wa s-siyar, hadith 3071)
The narrator states that what was meant by this prayer was that the Holy Prophetsa hoped she would remain alive even after the clothes she was wearing became torn and ragged.
Mercy for both the mother and her child
When he would hear the sound of a baby crying, the Holy Prophetsa, out of mercy for both the mother and her child, would shorten the length of his prayer. Hazrat Abu Qatadahra related from his father that the Holy Prophetsa said:
“When I stand for prayer, I intend to prolong it but on hearing the cries of a child, I cut it short, as I dislike to trouble the child’s mother.” (Sahih al-Bukhari, Kitab al-azan, Hadith 707)
Playful interactions with children
One day, Hazrat Anas ibn Malikra passed by a group of children and extended greetings of peace to them. He then explained his behaviour, saying, “This is what the
11th Jalsa Salana (2024) held by Ahmadiyya Muslim Jamaat Kosovo
Jinahuddin Saif
President Jamaat-e-Ahmadiyya Kosovo
Jamaat-e-Ahmadiyya Kosovo held its 11th Jalsa Salana on 26 May 2024.
The proceedings began with the recitation from the Holy Quran, followed by the reading aloud of the Albanian translation of a special message from Hazrat Khalifatul Masih Vaa. The message emphasised the importance of sincere obedience to the Promised Messiahas and adherence to the 10 Conditions of Bai‘at
The session included a speech by the President of Jamaat-e-Ahmadiyya Albania, Samed Ghori Sahib, on the essence of Islam.
During the Jalsa Salana, several speeches were delivered, on various topics, such as the Holy Quran as a treasure for believers, the Holy Prophet’ssa love for his homeland, and the path to salvation and responsibilities of Ahmadis in spreading the true message of Islam.
Prophetsa would do.” (Sahih al-Bukhari, Kitab al-isti’zan, Hadith 6247)
Hazrat Anasra also states, “Of all people, the Prophetsa had the best manners. I had a brother whose name was Abu Umair. Once the Prophetsa came to us, I think that at the time Abu Umair was just a newly-weaned child, and said:
“O Abu Umair, what has the nughair done?” (Sunan Abi Dawud, Kitab al-adab, Hadith 4969)
The word nughair, which means a small bird, rhymed with the child’s name, Abu Umair. The Holy Prophetsa used this rhyming play on words to cheer up Abu Umair.
The Prophet’ssa patience: Response to a baby’s mishap
Hazrat Umm Qays bint Mihsanra once visited the Holy Prophetsa bringing along one of her sons, who had not yet begun to eat solid food. After the Holy Prophetsa placed the baby in his lap, the baby urinated, thus spoiling a part of the Holy Prophet’ssa garment. Rather than become angry or upset, the Holy Prophetsa simply sprinkled water over the affected part of his garment. (Sahih al-Bukhari, Kitab al-wudu, Hadith 223)
These accounts are only a handful taken from a plethora of heart-touching narrations about the Holy Prophet’ssa affection, especially towards children, which is in direct accordance with his judicious statement:
“He is not one of us who does not have mercy upon our young, nor knows the honour of our elders.” (Jami‘ at-Tirmidhi, Kitab al-birri wa s-silati ‘an rasulillahsa, Hadith 1920)
In addition to the speeches, there was an exhibition showcasing various aspects of the Holy Quran, which provided attendees with a deeper appreciation and enriched their understanding of the Holy Quran’s significance. Some clips from Hazrat Amirul Momineen’saa Friday Sermons and addresses at the National Peace Symposium UK were also played.
The “Voices for Peace” session, led by Jonathan Butterworth Sahib, special representative of Hazrat Amirul Momineenaa for the Jalsa Salana Kosovo 2024, highlighted the global campaign initiated by Jamaat-eAhmadiyya, aimed at ending the conflict in Gaza and promoting peace. In this session, over 55 guests representing various NGOs, governmental institutions, the fire brigade, Kosovo Customs Police, mayors of municipalities, directors of institutions including social welfare and education, university professors, journalists, and a diverse array of guests from cities across
Kosovo, such as Decan, Elezhan, Shtime, Prishtina, and many more, participated.
The concluding session commenced with a recitation from the Holy Quran. Jonathan Butterworth Sahib, in his address, delved into the profound significance of Khilafat, underscoring its role in fostering global harmony. He articulated the essence of Khilafat-e-Ahmadiyya, emphasising its divine mandate as a beacon of peace in today’s tumultuous world. The session culminated with a silent prayer.
The jalsa was attended by 248 members and 55 non-Ahmadi guests were also present. The jalsa saw representation from Albania, North Macedonia, Croatia, the UK and Germany.
Photo by
West meets East: The Messiah’s words fulfilled through divine intervention
(A series highlighting the chronological events in connection with Hazrat Musleh-e-Maud’sra 1924 tour of the Arab world and Europe)
Uniting the Empire
The end of the First World War marked a monumental moment in history, as the world slowly but surely began to move towards normality once again. From a war that had been the biggest calamity ever faced by humanity, leaving a trail of destruction in its wake. Moreover, while the British Empire emerged victorious, little did they know that this moment would mark the beginning of the end. It would take a few decades for the cracks to become visible, but historians will undoubtedly look back on this moment as a turning point in the course of history.
The Empire had its flaws, and in 1923, it was at its largest ever. Being such a massive entity, it needed something extraordinary to keep itself together. That was when an exhibition of epic proportions was conceived – one that would bring together every part of the empire to the heart of London. The British Empire Exhibition was inaugurated by King George V on 23 April 1924, and it was a magnificent display of the Empire’s power and might.
Reflecting on the grandeur of the 1924 British Empire Exhibition, contemporary media captured the essence of the event. Here’s how one newspaper described the opening ceremony:
“The British Empire Exhibition, a spectacle which in its way represents the climax of human achievement, was formally opened at Wembley,” on 23 April 1924, “by His Majesty the King, on the formal invitation of the Prince of Wales.” (The Isle of Man Examiner, 25 April 1924)
Nonetheless, bureaucrats saw this as an opportunity for political gain, businessmen
for profit, and entertainers for fame. The academic could not help but wonder, is this it? Will London finally get its version of Chicago 1893? A theological discussion like never before with scholars from the world over, including the likes of Sir E Denison Ross and Sir Francis Edward Younghusband. This idea took shape and formed “The Conference on Some Living Religions Within the Empire”. However, decades earlier a remarkable individual from across the globe had proposed something similar in 1895 under the title “Jalsa Tahqiq-e-Mazahib” — A conference for a test of religions. What was that conference and how was it connected to the Empire Exhibition? We will get to that, but first, some background information is needed.
A global village
The early 1900s marked a new era for commercial travelling, thanks to the advent of steamboats. This development made various parts of the world more accessible than ever before. As a result, a new “global village” emerged, giving rise to an international community. No longer did people have to rely only on books to learn about foreign cultures. They could now attend international conferences, where people from all over the world could gather in one place and exchange information. One of the earliest and most notable examples of such an event was the World’s Columbian Exposition, also known as the Chicago World’s Fair, which took place in 1893. The crown jewel of the World’s Columbian Exposition was the first formal gathering of representatives of Eastern and Western spiritual traditions from around the world,
Parliament of the World’s Religions.
In September 1893, the “World’s Parliament of Religions” was held as part of the World Columbian Exposition in Chicago, which was the first formal gathering of religious representatives of the Eastern and Western. It continued for 17 days at the Permanent Memorial Art Palace, now known as the Art Institute of Chicago. Muhammad Alexander Russell Webb, an Anglo-American who had accepted Islam by reading the works of Hazrat Mirza Ghulam Ahmad, the Promised Messiah and Mahdias and through detailed correspondence with him, represented Islam. (Islam in the African-American Experience, Richard Turner, Indiana University Press, Indianapolis, 1997, p. 63)
This conference would establish a new standard for what was possible in our rapidly evolving world. Unfortunately, due to the world war, it will be some time before another significant religious conference can be held. As the saying goes, war never changes.
The Promised Messiah’sas proposal
As mentioned earlier, in 1895, a grand proposal was put forth in the East for a conference of religion — an event that would change the course of history. This visionary proposition was made by none other than Hazrat Mirza Ghulam Ahmadas of Qadian, the Promised Messiah and Mahdi.
With his keen foresight and deep understanding of the contemporary global landscape, the Champion of Islam envisaged a world that would soon be embroiled in a fierce East-West clash, but this time Islam would emerge as the ultimate victor. He first called for a month-long religious gathering
in Qadian, at his personal expense, in an announcement dated 29 December 1895, titled “Jalsa Tahqiq-e-Mazahib” — A conference for a test of religions. (Majmu‘ahe-Ishtiharat [2019], Vol. 2, pp. 77-83)
A 19th-century newspaper captured the ambitious nature of this early call for interfaith dialogue as follows:
“Mirza Ghulam Ahmad, of Kadian in the Gurdaspur district, intends holding a conference, open to the representatives of all creeds, ‘to the Jews, the Christians, the Aryan; the Parsis, the Brahmos, the Jainies, the Buddhists, the Sanatan Dharama Hindus and to atheists.’” (The Civil and Military Gazette, 25 March 1896)
In December 1896, Allah the Almighty fulfilled the words of His Prophet in the form of the Conference of Great Religions, held at Lahore. It was evident that one religion was dominant, and the paper presented by the Promised Messiahas was so compelling that the next speaker forfeited their time, and the conference was extended by another day. This paper was later published as a book titled “The Teachings of Islam.” (Report Jalsae-Azam Mazahib [Dharam-Mahotso], pp. 79-81 and 140)
Even though the conference was great, the Promised Messiahas believed that the world had progressed beyond the concept of “national borders”. It is only a matter of time before the world becomes truly international and distance simply becomes a number. In 1897, the Promised Messiahas wrote to Queen Victoria, suggesting the idea of holding an interreligious conference in London, with the aim that “every participant present his faith’s excellences and not malign others.” (A Gift for the Queen, p. 25)
Emphasising the objective from the perspective of Islam, the Promised Messiahas said that such a conference was essential for the Western people since they “will be introduced to the true face of Islam” and learn about it from the Muslims themselves, instead of the Christian priests who mislead them about Islam. He continued by stating that “The reason that the Christians of Europe look at Islam with hatred and dislike is that these same priests have been giving the lessons of hate by presenting unauthentic incidents.” (Ibid., 25-27)
The transformative vision of the Promised Messiahas captured international attention, leading to media coverage of his innovative proposals for interfaith dialogue. In 1899, a New York Times article highlighted his unique approach to showcasing the merits of different religions:
“East Indian Wants to Prove Mohammed’s Greatness. A curious proposition has been made to Lord Curzon of Kedleston, the Viceroy of India, by Mirza Ahmad, a wellknown Mohammedan of Kadian. He wants the British Government to call a public conference of all the religions and submit them to competitive examination under two demonstrations of the sublimity of their moral teachings and an outward sign of Divine support by the performance within a year of some miracle transcending all human limits.” (New York Times, 3 December 1899)
Religions of the Empire
Now that we are up to speed, let us head towards the 1924 British Empire Exhibition. The exhibition was held at Wembley Park and included contributions from countries from around the world, a true visualisation of the Empire. That being said, one key aspect was amiss, religion. In 1923, William Loftus Hare wrote to Sir Edward Denison Ross, the director of the London School of Oriental Studies (now SOAS), with a suggestion. Realising that this exhibition would draw in people from all over the world, from different religions, he saw the possibility of organising a conference of religions, one that might even supersede Chicago.
Thus, the Committee decided to invite the cooperation of the Sociological Society. The Society agreed to the proposal and “strengthened by the accession to our ranks of Sir Francis Younghusband, Mr Victor Branford, and Mr FC Channing, we were able at the meeting held on December 13th to form an Executive Committee of the Conference representative of the School of Oriental Studies and the Sociological Society.”
Sir Edward Denison Ross was appointed as the Chairman of the Committee, Sir Thomas W Arnold was the Vice-Chairman, and Mr W Loftus Hare and Miss M Sharples were the Honourary Secretaries. (Religions of the Empire: A Conference on Some Living Religions within the Empire, Introduction By Sir E. Denison Ross, London, 1925, pp. 3-4)
As mentioned above, Miss Mable Sharples was the Secretary of the Executive Committee and worked with the National Council of Women of Great Britain as well. It is from their handbook that we learnt that the address attributed to Miss M Sharples was the same address that would issue tickets for the conference.
“As emphatically as I can, I would urge every reader of the Clarion in London
between September 22 and October 3 to obtain a programme and one of their ridiculously cheap tickets from the Secretaries of the Conference, 17, Mecklenburgh Square.” (The Clarion, 19 September 1924, p. 3)
Thomas Albert Howard, in his book “The Faiths of Others,” mentions that the newly established SOS had already started planning to use the Empire Exhibition as a means of advertisement. They even formed a committee to improve the School’s publicity through the Exhibition. (The Faiths of Others: A History of Interreligious Dialogue, p. 142). Just like that, the planning begins and preparations are very quickly underway.
“Conference on Living Religions within the Empire (C.M.M. 52).—Reported:- (1) A request from the Organising Committee of the Conference on Living Religions within the Empire to be held at the Empire Exhibition from 22 September to 2 October 1924, that they be allowed to state that the Conference will be held under the auspicious of the School of Oriental Studies. A series of lectures is to be given during the Conference. (2) That the Sociological Society had associated itself with the Conference in a similar way. (3) That with the concurrence with the Chairman of the Governing Body, the request contained in the foregoing was acceded to by the Committee of Management.
“Resolved: That the notion reported above be approved.” (Governing Body Minutes, Vol. VIII, Oct. 1923-July 1924 [24 January 1924])
It is important to acknowledge that with everything that has positive aspects, there are also negative ones. This is true for enthusiasts and critics alike. For instance, during the preparation of the conference of living religions, some critics raised concerns about the exclusion of Christianity and Judaism. They were worried that this might imply that these religions are no longer, according to the organisers, “living religions”. William Loftus Hare quickly addressed the concerns by stating that the organisers did not have any objection towards biblical religions. They believed the public was already familiar with these religions and felt that allotting time to Christianity and Judaism would require an extensive program. (The Open Court, December 1924, pp. 711-712)
Moving on to the enthusiastic support for the conference, another article captures the planning and collaborative efforts that were underway:
“The Churches and the Age”
“Mention was made in these notes last week of the effort of missionary societies to bring their work to the knowledge of the public through the British Empire Exhibition at Wembley. As all the great religions of the earth are included within the bounds of the Empire, it is quite fitting that they should have a voice as well, and a series of meetings has been arranged for the end of September, when representatives of great religions like Hinduism and Mohammedanism will give an exposition in English of the leading doctrines of their own Faiths. Emphasis is to be given to some of the new developments in these great religions, and the meetings will provide a unique opportunity of getting to know at first hand something of the religions included in the British Empire.” (Westminster Gazette, 2 February 1924)
An Invitation
As we approach the conclusion of this article, it’s essential to further clarify the role of the Ahmadiyya Muslim Jamaat during the 1924 British Empire Exhibition. Initially, the conference planning largely overlooked the Ahmadiyya Muslim Jamaat of Hazrat Musleh-e-Maudra, instead featuring the Lahori movement as the apparent sole representative of Islam. However, by divine providence and through diligent efforts, the Jamaat’s representation was not only included but also came to play a pivotal role in presenting Islam at this prestigious international forum. Hence, Allah fulfilled His Prophet’sas words.
How the Ahmadiyya Muslim Community was eventually invited and the surrounding situation has been best presented by Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa:
“In those days, Hazrat Maulvi Abdur Rahim Nayyarra, who had arrived in London in the beginning of 1923, was in London, but he could not know about this conference. While the committee had been formed and the speakers had also been finalised (these tasks had already been completed), and some part of 1924 had also passed, someone at a gathering casually told Hazrat Maulana Abdur Rahim Nayyarra about this. Upon this, he contacted the Joint Secretary of the Committee Miss M Sharples. Upon listening to him, Miss Sharples felt that the views of the Ahmadiyya [Muslim] Jamaat about Islam must be represented and thus she discussed the matter with the Committee.
The Vice Chairman, Sir Thomas W Arnold, was so impressed with his personality and knowledge that he called the attention of [the committee] to consult with Nayyar Sahibra while selecting the speakers.
“Nowadays we often lose heart and say ‘Well, the time is up now. Nothing can be done.’ At that time, he put in a huge effort despite everything being finalised, approached the organisers and convinced them all. Thereafter, the programme was revised with the consultation of Nayyar Sahibra, and the names of the representatives of Hinduism and Buddhism, and they also consulted with him in regards to the representative of Tasawwuf, and the name of Hazrat Sufi Hafiz Roshan Alira was finalised to represent Tasawwuf. However, he also emphasised that Hafiz Roshan Ali Sahibra
could only come with the approval of Hazrat Khalifatul Masih IIra, who is the Imam Jamaat-e-Ahmadiyya. Thus, when these names were presented [to the Committee], the members, particularly Dr [Thomas W] Arnold and Professor Margoliouth very sincerely and lovingly decided to send an invitation to Hazrat Khalifatul Masih IIra to attend the Conference and to request to bring along Sufi Sahibra as well. In this way, Hazrat Khalifatul Masih IIra received the invitation from the biggest orientalists of England.” (Khutbat-e-Masroor, Vol. 12, pp. 123-124)
Looking at the engagement of Hazrat Maulvi Abdur Rahim Nayyarra, we conclude that the gathering during which he was informed about the Conference could have been a session of the Central Asian Society, which he attended on 8 April 1924. Upon being invited by the chairman, Nayyarra Sahib delivered a short speech on the issue of Pan-Islamism. (Journal of The Royal Central Asian Society, Vol. 11, No. 3 (1924): pp. 204-228)
“We came to know about the religious conference in May, after which I carried out a consultation and decided that I shall send an article for it. The information [from the organisers] was incomplete so a telegram was sent to the Secretary [of the Conference] and his reply was received around 12 May.” (Daurah-e-Europe 1924, Anwar-ul-Ulum, Vol. 8, pp. 421-422)
Conclusion
Mentioning the Divine Hand behind this invitation that paved the way for Hazrat Musleh-e-Maud’sra visit to England in 1924, he himself stated that it was a glorious proof of the Promised Messiah’sas truthfulness and said:
“Who would have even thought of this journey a few months back?”
Moreover, Huzoorra emphasised that the circumstances created for the progress of Islam in the West were all based on Divine Will and grand fulfilment of the prophecies of the Holy Quran, the Holy Prophet Muhammadsa, and the Promised Messiahas (Daurah-e-Europe 1924, Anwar-ul-Ulum, Vol. 8, pp. 433-436)
(Prepared by Ahmadiyya Archive & Research Centre)
Photo by David W. Meyer on Unsplash
100 Years
First Indian Ahmadi woman in Europe and tabligh to Sir Shankar Narayan
Al Fazl, 8 July 1924
Hazrat Maulvi Abdur Rahim Nayyarra (1883-1948)
First Indian Ahmadi lady in London
Hazrat Maulvi Ghulam Farid Sahib[ra] MA, the missionary of Islam Ahmadiyyat, has currently moved from Germany to England. He, along with his family, has relocated from Berlin to London. His wife is eager to spread the message of Islam and, by the grace of Allah, their child, who had been ill for a long time, has now recovered. She desires to participate in the blessed work of tabligh while fully observing Islamic veiling. We request our friends to pray that Allah grants their elder child complete health and keeps the younger one healthy too, relieving the parents from the worries caused by their children’s illness, and granting them success in their mission of spreading the truth, amin
State of ignorance prevails
The Ahmadiyya Jamaat’s tabligh delegation has a platform among the preachers at the entrance of London’s central park, and countless people of God listen to the truth twice a week.
Many men and women from various branches of Christianity preach at this place. Among them is an elderly woman who is very enthusiastic about spreading her faith. Last week, she came to our gathering in the evening, and asked this question:
“Does your religion consider women to be soulless?”
I answered her in detail, and she remarked,
“Oh! So you are not a Turk.”
Speech in a society
I often visit various societies because it provides an opportunity to meet people and spread the truth [of Islam]. In one society I attended, a Brahmo woman was giving a speech. While discussing Muslims, this esteemed Indian lecturer used words, either deliberately or unintentionally, that implied that the arrival of Muslims had destroyed India’s previous civilisation. Following this speech, keeping in view the political changes in India, our friend, the Honourable Lord Headley, advised people to be grateful to the British Empire and to treat Muslims, of whom the Lord said he was one, with justice. After Lord Headley, a Pandit said a few words, and then it was my [Hazrat Maulvi Abdur Rahim Nayyar’sra] turn. I pointed out to the [female] lecturer that India’s previous civilisation had already perished before the arrival of Muslims, and the country was in a very destitute state. The Muslims revived it, and a person with the blood of Ram Chandra in his veins and the religion of Muhammadsa in his heart cannot tolerate any injustice.
The [Aryas] came to India, displaced the original inhabitants, and took their place.
Then the Muslims arrived and, instead of displacing or enslaving the original inhabitants, they prospered them. Then came the British, and did their work. Just as those who were considered enemies in the recent past became the sons of the land today, history will continue to repeat itself.
According to the Ahmadiyya viewpoint, the time has come for Indian Hindus, Indian Muslims, and Indian British to unite and make India free and prosperous. After me, a priest gave a speech and said that, “I reiterate the sentiments of my Muslim friend and consider myself an Indian British.”
In this way, I continue to fulfil my duty of introducing the Jamaat and serving my religion, country, and nation.
Anglo-Indian Temperance Association
On 20 May [1924], the annual conference of the Anglo-Indian Temperance Association took place. Esteemed Englishmen and Indians were present, including Sir Shankar Narayan Nair and Sir Ali Imam. Sir Shankar Narayan emphasised that both [major] religions of India prohibit alcohol, but the British influence has introduced this bad habit into the lives of Indians. It is necessary to eradicate it not only from India but from the world. “It is a well-established fact,” Sir Narayan stated, “that the habits of the dominant people are imitated, and when English officials drink alcohol, the public imitates them.” Alcohol cannot be eradicated from India until the financial condition of the country is improved and expenses are reduced.
After the speeches, I met with Lord Clyde, Sir Narayan, and various other people from different countries, some of whom were Christians. I informed them about the teachings of Ahmadiyya Jamaat.
New convert youth
During my stay in England this time, which has lasted for more than a year, I have not mentioned the name of any new convert. This is because I always keep in mind the instruction of Hazrat Khalifatul Masih [IIra], who said, “On the Day of Judgement, Allah the Almighty will not ask how many people you converted to Islam, but rather God will ask you about the [moral and spiritual] state of the converted people.”
I have worked for the pleasure of God Almighty and to fulfil my duty. During this period, I delivered 280 speeches, wrote 2192 letters, and conveyed the message of truth to thousands of people. However, I did not publish the name of any new convert. I thank Allah the Almighty that I can finally announce the entry of a young man into the Ahmadiyya Jamaat. He is an English youth from a noble family. His father is a bishop, and he himself is educated and affluent. For now, I simply request friends to pray for his steadfastness and the fulfilment of his future plans. He has been given the Islamic name of Muhammad. May Allah bless him with success, amin
West Africa
Despite the opposition by the new apostasy movement in Lagos and the indication of Khwaja Kamaluddin Sahib’s arrival, God’s work is proceeding excellently. New people join the Jamaat every day.
In the Gold Coast, [Al-Haj] Hakim Fazlur-Rahman Sahib is diligently engaged in preaching. During Ramadan, he helped prepare new imams and sent them to distant centres to lead Tarawih prayers, and he himself planned to go on a tour after Ramadan.
In Freetown, Sierra Leone, our brother Musa K Garber is making every possible effort to preach the truth [of Islam].
Our esteemed brother chief imam Muhammad Dabri, Amir of the Ahmadiyya Jamaat Nigeria, after being ill for a few weeks, has now, by the grace of Allah, returned home safely.
Imam Qasim R Ajose’s health was also not good. Friends are requested to pray for members of the Jamaat in Nigeria. The General Secretary of Lagos writes:
“Even if Khwaja comes here, our faith, by the grace of God, cannot be shaken, and the community will, God willing, remain strong like a mountain.”
[“O Allah! Help them with Your mighty help.”]
– Abdur Rahim Nayyar (2 May 1924)
(Translated by Al Hakam from the original Urdu, published in the 8 July 1924 issue of Al Fazl)
Photo by Jakob Braun on Unsplash
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
7
June 2024
Muhammadsa: The Great Exemplar
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
Today I shall speak about the Expedition of Hazrat Mundhir bin Amrra, also known as the Expedition of Bi’r-e-Ma‘unah. This tragic incident took place in the fourth year after Hijrah. According to some, this expedition took place before the Expedition of Raji‘ and according to others, it took place after [the incident of] Raji‘. Similar to the Expedition of Raji‘, this incident too, is a most horrific example of the treachery and brutality of the enemy. This expedition is known as the Expedition of Bi’r-e-Ma‘unah. Bi’r-e-Ma‘unah was a well en route from Mecca to Medina, in the area of the Banu Sulaim tribe, and this was also the name of the place. Due to this, it has become known as the Expedition of Bi’r-e-Ma‘unah. Hazrat Mundhir bin Amrra was the leader of this expedition and as such, it is also called the Expedition of Hazrat Mundhir bin Amrra. Additionally, it is also called Saryyat al-Qurra. All the Companions that set off for the Expedition of Bi’r-e-Ma‘unah were young and since they were reciters of the Holy Quran, people called them qura [reciters]. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar al-Kotob al-Ilmiyah, Beirut, p. 57; Sirat Encyclopedia, Vol. 6, 491, Darussalam Research Centre, p. 487; Furhang-e-Sirat, Zawar Academy, Karachi, 2003, p. 69) In relation to the background of this expedition, Hazrat Mirza Bashir Ahmadra writes:
“These tribes (Sulaim and Ghatafan) […] inhabited the central region of Arabia in the Sath-e-Murtafa‘ Najd and had allied with the Quraish of Mecca against the Muslims. Slowly but surely, the evil of these mischievous tribes was continuing to grow and the Sath-e-Murtafa‘ Najd was continuing to be poisoned with the venom of enmity against Islam. As such, in the days we are describing now, an individual named Abu Bara’ ‘Amiri, who was a chieftain of the tribe situated in central Arabia known as the Banu ‘Amir, presented himself before the Holy Prophetsa in order to meet him. The Holy Prophetsa very gently and kindly conveyed the message of Islam to him and at the outset, he also listened to the address
of the Holy Prophetsa with interest and attention but did not accept Islam. Albeit, he submitted to the Holy Prophetsa, ‘Send a few Companions along with me to Najd, who can travel there and preach the message of Islam to the people of Najd. I am confident that the people of Najd will not reject your message.’ The Holy Prophetsa said, ‘I do not trust the people of Najd.’ Abu Bara’ responded, ‘Do not worry, I guarantee their security.’ Since Abu Bara’ was the chief of a tribe and was an influential man, the Holy Prophetsa took his word and dispatched a party of Companions towards Najd. This is the narration as it is related by history.
“It is narrated in Bukhari that a few people from the tribes of Ri‘l and Dhakwan, etc. (which were branches of the renowned tribe known as the Banu Sulaim) presented themselves before the Holy Prophetsa and claimed to accept Islam. Then they requested that a few men should be dispatched along
with them to assist them against those people of their nation who were enemies of Islam […] (There is no elaboration as to the nature of the assistance they requestedmissionary or military.) Upon this, the Holy Prophetsa sent off this company […]
“However, unfortunately with respect to the details of Bi‘r-e-Ma‘unah, even the details as narrated in Bukhari have become mixed to a degree, due to which all the relevant facts cannot be identified in full. In any case, however, what is ascertained for certain is that on this occasion, the people belonging to the tribes of Ri‘l and Dhakwan, etc. presented themselves before the Holy Prophetsa as well, and they requested for a few Companions to be sent along with them. One prospect for the reconciliation of both these narrations is that perhaps Abu Bara’ ‘Amiri, chieftain of the ‘Amir tribe, also came along with the people of Ri‘l and Dhakwan, and he spoke to the Holy
Prophetsa on their behalf. As such, according to the historical account, the Holy Prophetsa said, ‘I do not trust the people of Najd,’ to which he responded, ‘Do not worry, I give you the assurance that your Companions shall not be harmed.’ This indicates that the people of Ri‘l and Dhakwan had also come with Abu Bara’ and the Holy Prophetsa was concerned on their account.
[And Allah knows best.]
“In any case, the Holy Prophetsa dispatched a party of Companions under the leadership of Mundhir bin ‘Amr Ansarira in Safar 4 AH These people were mostly from the Ansar and totalled seventy in number, and almost all of them were qaris, i.e., they were wellversed in the Holy Quran.” (Sirat Khatamun-Nabiyeen, pp. 517-518)
In relation to this, one author writes that at every moment, the Holy Prophetsa solely desired for the religion of Allah to prevail over the world, that everyone would come
Photo courtesy of Solid-Engineering
under the fold of Islam and that they would become servants of the One God so that they would prosper in this world and in the Hereafter. For this very reason, he placed great importance on the duty of propagating and preaching the religion. For this purpose, he did not hesitate to utilise every means and make even the greatest of sacrifices. This is why, despite sensing danger from the immoral and rural inhabitants of Najd, he placed his trust in Allah and on the reassurance of Abu Bara’, he dispatched a large group of Companions towards his people. He merely took these measures in order to fulfil the duty of propagating and preaching Islam and in order to advance the blessed task of spreading and disseminating the message of Islam. (Sirat Encyclopedia, Vol. 6, Darussalam Research Centre, pp. 490-491)
In any case, Hazrat Mundhir bin Amrra, commander of the army, departed alongside Muttalib Sulami, the guide of Banu Sulaim. When they reached Bi’r-e-Ma‘unah, they pitched up their tents and left their mounts to graze under the supervision of Hazrat Amr bin Umayyah Damrira. Accompanying him was Harith bin Simmah. Ibn Hisham has written that it was Mundhir bin Muhammad rather than Harith. (Subul AlHuda Wa Al-Rishad, Vol. 6, Dar al-Kotob al-Ilmiyah, Beirut, p. 58)
In relation to this expedition, there is mention of a letter that the Holy Prophetsa wrote to Amir bin Tufail. The details of this are that the Holy Prophetsa handed a letter addressed to Amir bin Tufail to a group of the Companions. He was the nephew of Abu Bara’ Amir bin Malik and one of the most arrogant and haughty chieftains of Banu Amir. His story goes that he recognised the truthfulness of the Holy Prophet’ssa claim in his heart, and he knew full well that the Holy Prophetsa would soon triumph and attain control over the entire Arab lands, but meanwhile, he was dreaming of his own governance. Satanic thoughts began to spring in his mind as to why he shouldn’t go before this to make a deal with the Holy Prophetsa. He, therefore, went to him and said, “I give you the choice of you ruling over the Bedouins and me over the city dwellers, or that I become your successor and vicegerent after you, otherwise I shall fight you with an army of 1,000 red and golden horses and 1,000 camels of Ghatafan.” He presented three conditions. The Holy Prophetsa rejected these ignorant demands of Amir bin Tufail. He didn’t accept any of it, so he returned unsuccessful.
In light of the incident of Bi’r-e-Ma‘unah, the Holy Prophetsa deemed it appropriate to invite him towards Islam. Hence, he sent some Companions with a letter specifically addressed to him. (Sirat Encyclopedia, Vol. 6, Darussalam Research Centre, pp. 492493)
The leader of the army, Hazrat Mundhir bin Amrra handed the letter of the Holy Prophetsa to Hazrat Haram bin Milhanra and sent him to Amir bin Tufail, chief of the Banu Amir tribe. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar al-Kotob al-Ilmiyah, Beirut, p. 58)
It is recorded in relation to Hazrat Haram bin Milhan’sra taking of this letter that he brought two Companions with him, one of whom had a limp in his leg. His name was Ka’b bin Zaidra, whilst the majority of biographers have made no mention of the
other Companion’s name. Nevertheless, under the chapter on the expedition of Raji‘ in Fath al-Bari, a commentary of Sahih alBukhari, it is written in the details of this incident that the other Companion’s name was Mundhir bin Muhammadra. In any case, the three of them set off. Hazrat Haramra had instructed his two Companions from the beginning, “Remain close to me. I shall go to him. If he grants me security then all is well, but if I am killed, then both of you must return to your Companions.” (Dairah Ma’arif Sirat Muhammad Rasool-ul-Allahsa, Vol. 7, Bazam Iqbal Lahore, p. 156; Fathul-Bari, Vol. 7, Dar al-Rayyan Li al-Turath, Cairo, 1986, p. 448)
Thereafter, he went fearlessly to the enemy of Allah, Amir bin Tufail, who was sitting with some people of the Banu Amir tribe. Haramra addressed them all, saying, “Do you grant me security if I convey to you the letter of the Messengersa of Allah?”
They said, “Yes, we give you safe refuge.” Haramra began to converse with them. Musa bin Uqbah narrates that Haramra was about to read out the letter of the Holy Prophetsa It is mentioned in Tarikh al-Tabari that Haramra addressed those people and said, “O people of Bi’r-e-Ma‘unah, I have come to you as a messenger of the Holy Prophetsa. I swear that there is no god but Allah and Muhammadsa is His servant and messenger. You ought to believe in Allah and His messengersa.” This blessed dialogue of Haramra was happening when the people present there exposed their evil intent. They gestured to one of their men who quickly stood behind Haram’sra back and attacked him with his spear, which went through his body. It is stated in another narration that Haramra took the letter and went to Amir bin Tufail, but this despot did not even read the letter, and attacked him, thus martyring him. (Sirat Encyclopedia, Vol. 6, Darussalam Research Centre, pp. 494-495)
Nonetheless, when quite some time had passed and Haramra didn’t return, the Muslims went looking for him. After going forward, they came face to face with a battalion which was coming to attack them. They surrounded the Muslims. The enemies outnumbered them. The battle ensued and the Companions of the Holy Prophetsa were martyred. (Al-Tabqat Al-Kubra, Vol. 2, Dar al-Kotob al-Ilmiyah, Beirut, 1990, p. 40)
Mention of the martyrdom of Hazrat Amir bin Fuhairahra in this expedition is found in such terms: He was the freed slave of Hazrat Abu Bakrra. He also had the distinct honour of migrating alongside the Holy Prophetsa and Hazrat Abu Bakrra to Medina. He was also martyred during Bi’re-Ma‘unah when they were attacked there. When Hazrat Amr bin Umayyah Damrira was captured, Amir bin Tufail asked them who this was. Indicating to a person killed, Amr bin Umayyahra responded that this is Amir bin Fuhairahra. Amir bin Tufail said, “I saw Amir bin Fuhairahra; after he was martyred, his body was raised towards the sky.” He witnessed this when he was not yet a Muslim. “[He was raised] to the extent that I saw that he was between the heavens and the earth. Then he was placed down on the ground.” The Holy Prophetsa received this news, and the Holy Prophetsa told the Companions about their martyrdom, and said, “Your brothers have been martyred, and they prayed to their Lord, ‘tell our brothers regarding us that we were pleased
with You and You were pleased with us.’” Thus, Allah the Almighty informed them regarding this. This is a narration of Sahih al-Bukhari
There is disagreement about who martyred Hazrat Amir bin Fuhairahra Some narrations state that Amir bin Tufail martyred him, whereas another narration tells us that Jabbar bin Salamah martyred him. (Sahih al-Bukhari, Kitab-ul-Maghazi, Bab ghazwati r-raji‘, Hadith 4093; Al-Isitiab, Vol. 2, Dar al-Jeel, Beirut, 1992, p. 796; AlIsitiab, Vol. 1, Dar al-Jeel, Beirut, 1992, pp. 229-230)
Mentioning the incident of Hazrat Amir bin Fuhairahra getting martyred, Hazrat Musleh-e-Maudra writes:
“Thus, Islam did not flourish by the sword; rather, it did so through the high moral teachings which penetrated the hearts and caused a tremendous change in the morals of the people. One Companion said that the reason he accepted Islam was that he was a guest among those people who treacherously martyred the 70 qaris (These were huffaz, who had memorised the entire Holy Quran.) When they launched an attack on the Muslims, some of them had climbed a hilltop whilst others stood ready to combat. As the enemies far outnumbered the Muslims, who were unarmed and defenceless, they overpowered the Muslims, killing them one by one. In the end, only one Companion remained, who had accompanied the Holy Prophetsa in the migration and was the freed slave of Hazrat Abu Bakrra, whose name was Amir bin Fuhairahra. It took many of the enemies to bring him down and one of them thrusted a spear through his chest. As the spear penetrated, he spontaneously uttered the words:
“‘I swear by the Lord of the Ka‘bah, I have prospered.’”
“(The person narrating this incident was not a Muslim at the time. He narrates:) ‘When I heard these words being uttered, I was left astonished. I thought to myself, this man is far from his wife, and his children and is in such an ordeal where a spear has been thrust through his chest, yet as he was dying, the only thing he uttered was, ‘I swear by the Lord of the Ka‘bah, I have prospered.’ Is this person not a madman? Hence, I asked others why he had spoken such words. They replied, ‘Little do you know that these Muslims are indeed mad. When they die in the way of Allah Almighty, they believe God is pleased with them and they have obtained their goal.’’ He says, ‘This had such a profound effect on me that I decided to go and see their headquarters to study their religion for myself. Therefore, I reached Medina and upon hearing about its teachings, I accepted Islam.’ These Companions stated regarding this incident that a man was killed with a spear in this incident, he was far away from his hometown and relatives, yet the words that flowed from his tongue were:
“‘I swear by the Lord of the Ka’bah, I have prospered.’ This had a profound effect on that individual that whenever he would relate the incident, all of a sudden, his body would tremble and his eyes would flow with tears when he would reach the part where the words:
“[‘I swear by the Lord of the Ka‘bah, I have prospered’] were uttered.” (Sair-e-Ruhani, Anwar-ul-UAluoom, Vol. 22, pp. 250-251) Hence, Hazrat Musleh-e-Maudra writes that Islam spread due to its beauties, not by force. At the time of Hazrat Amir bin Fuhairah’sra martyrdom, both statements,
and
, are reported in the narrations. These words were uttered by other Companions as well.
In relation to this, Hazrat Musleh-eMaudra states:
“Upon studying history, we learn that the Companions would go into war as though their martyrdom would bring them peace and contentment. If they were inflicted any pain during war, they perceived it to be a means of comfort and not pain. Thus, throughout historical accounts, we find countless examples wherein it shows that the Companions deemed being killed in the way of Allah to be a source of contentment for them. For example, the huffaz [those who have memorised the Holy Quran] who were sent to a tribe towards Central Arabia for the purpose of propagating Islam; among them was Haram bin Milhanra; when he went to meet Amir bin Tufail, the leader of the Amir tribe, the rest of the delegation remained behind. Initially, Amir bin Tufail and his tribesmen openly welcomed him out of hypocrisy. However, as soon as he sat down and became comfortable, and began preaching about Islam, a wretched individual indicated to his comrade, and an individual attacked Haram bin Milhanra from the back with a spear, causing him to fall down. As he fell, the following words were on his lips:
“I.e., ‘Allah is Greatest! By the Lord of the Ka’bah! I have attained salvation.’ Then, these evil individuals surrounded the remaining Companions and attacked them. Amir bin Fuhairahra, the freed slave of Abu Bakrra who was with the Holy Prophetsa during the migration was also among this group of Companions. In fact, his killer, who later accepted Islam, stated that the reason he accepted Islam was that at the time he killed Amir bin Fuhairahra, Amir spontaneously said:
“I.e., ‘By God! I have attained my objective.’ These incidents prove that instead of being a source of sorrow for the Companions, death was a source of happiness.” (Eik Ayat ki purma’arif Tafsir, Anwar-ul-Ulum, Vol. 18, pp. 612-613)
Jabbar bin Salamah, the person who martyred Amir bin Fuhairahra, later accepted Islam. He states:
“The thing that drew me towards Islam was that on the day of Bi’r-e-Ma‘unah, I aimed a spear and threw it between the shoulders of Amir bin Fuhairahra. I saw the tip of the spear protrude from his chest. Straight after this I heard him say: ہلّٰلاوَ
‘By Allah, I have succeeded’. These words fell on my ears and became etched on my heart. I began to ponder over what these words meant; what sort of success had he attained, for I had just killed him? With this confusion in mind, I went to see a Muslim by the name of Dahhak bin Sufyan Kilabi. I narrated to him the entire incident and enquired about the meaning of these words. He told me that this success referred to attaining paradise.
Upon hearing this, I said: ‘By God! He truly did succeed.’ He invited me to accept Islam and so I accepted Islam.” (Usdul Ghaba, Vol. 1, Dar al-Kotob al-Ilmiyah, Beirut, pp. 504505; Sirat Encyclopedia, Vol. 6, Darussalam Research Centre, pp. 502-503)
With regards to the expedition of Bi’re-Ma‘unah, Hazrat Mirza Bashir Ahmadra writes:
“When these people reached a place known as Bi‘r-e-Ma‘unah, which was named as such due to a water well, an individual named Haram bin Milhanra, who was the maternal uncle of Anas bin Malikra, went forward with the message of Islam to ‘Amir bin Tufail, who was chief of the ‘Amir tribe and paternal nephew of Abu Bara’ ‘Amiri. The rest of the companions remained behind. When Haram bin Milhanra arrived to meet ‘Amir bin Tufail and his followers as an emissary of the Holy Prophetsa, at first, they warmly welcomed him in their hypocrisy; but after he had been fully seated and made to feel at ease (i.e. when Amir bin Milhan was at ease), and began to preach the message of Islam, a few evil ones from among them made a signal to someone, who struck this innocent emissary with a spear from behind and put him to death there and then. At the time, the following words were on the tongue of Haram bin Milhanra:
“‘Allah is the Greatest. By the Lord of the Ka‘bah, I have attained my objective.’
“Amir bin Tufail did not suffice upon the murder of this emissary of the Holy Prophetsa alone. As a matter of fact, after this he incited the people of his tribe, the Banu ‘Amir, to attack the remaining party of Muslims as well, but they refused and said that they would not attack the Muslims due to the guarantee of Abu Bara’. Upon this, ‘Amir collected the Banu Ri‘l, Dhakwan and ‘Usayyah, etc. from the tribe of Sulaim (i.e., the same tribes who had come to the Holy Prophetsa as a delegation according to the narration of Bukhari) and attacked this small and helpless community of Muslims. When the Muslims saw these bloodthirsty beasts racing towards them, they said, ‘We have no quarrel with you. We have only come with an assignment from the Holy Prophetsa; we have not come to fight,’ but they did not listen to a word and murdered them all.” (Sirat Khatam-un-Nabiyeen, pp. 518-519)
This has always been the way of the cruel and unjust.
With regards to the martyrs of Bi’r-eMa‘unah, it is written: “Those who have written about the battles in the life of the Holy Prophetsa unanimously agree that in this expedition, aside from Hazrat Amr bin Umayyah Damrira and Ka’b bin Zaidra, all the Companions were martyred. Hazrat Ka’b bin Zaidra was injured on the day of Bi’r-eMa‘unah and passed away in the battle of the Ditch, and Hazrat Amr bin Umayyahra passed away in the reign of Mu’awiyahra. The names of all the Companions who went for this expedition are not mentioned in the books of history and biographies. However, of the Companions that were martyred, they have recorded the names of approximately 29. When this is published, the names can be recorded there, I will not mention them now. There are 29 names, so it is a long list.
[Hazrat Amir bin Fuhairahra, Hazrat Hakam bin Qaisan, Hazrat Mundhir bin
Muhammadra, Hazrat Abu Ubaidah bin Amrra, Hazrat Harith bin Simmahra, Hazrat Ubay bin Muadhra, Hazrat Anas bin Muadhra, Hazrat Abu Sheikh bin Abi Thabit ra, Hazrat Haram bin Milhanra, Hazrat Sulaim bin Milhanra, Hazrat Sufyan bin Thabitra, Hazrat Malik bin Thabitra, Hazrat Urwah bin Asma bin Saltra, Hazrat Qutbah bin Abd Amrra, Hazrat Mundhir bin Amrra, Hazrat Muadh bin Maisra, Hazrat Aidh bin Maisra, Hazrat Masud bin Sa’dra, Hazrat Khalid bin Thabitra, Hazrat Sufyan bin Hatibra, Hazrat Sa’d bin Amrra, Hazrat Tufail bin Sa’dra, Hazrat Sahl bin Amirra, Hazrat Abdullah bin Qaisra, Hazrat Nafi’ bin Hudail bin Warqara, Hazrat Dahhak bin Abd Amrra (he was the brother of Qutbah), Hazrat Umair bin Ma’badra (Allama Ibn Ishaq has stated his name as Amr), Hazrat Khalid bin Ka’bra and Hazrat Suhail bin Amirra. (Subul Al-Huda Wa AlRishad, Vol. 6, Dar al-Kotob al-Ilmiyah, Beirut, pp. 61-63; Usdul Ghaba, Vol. 4, Dar al-Kotob al-Ilmiyah, p. 182)]
“Amongst the Companions who partook in this expedition, two persons separated from the group to graze their camels; namely, Hazrat ‘Amr bin Umayyah Damrira and Hazrat Mundhir bin Muhammadra, or according to some historians, Harith bin Simmahra instead of Mundhirra. They glanced towards their encampment from far away and saw flocks of birds flying in the air. They understood these desert signs well. They immediately discerned that a battle is taking place. When they returned, they were a witness to the bloodshed caused by the cruel disbelievers. Upon seeing this unfold from far away, the two consulted with one another about their course of action. One of them said, ‘We should flee from here immediately to Medina to inform the Holy Prophetsa,’ however, the other disagreed and said, ‘I will not flee from the place where our commander, Mundhir bin ‘Amr, was martyred.’ Thus, he forged on, fought and was martyred.” This was mentioned in The Life and Character of the Seal of Prophets (Sirat Khatam-un-Nabiyeen, p. 519; Sirat Encyclopedia, Vol. 6, Darussalam Research Centre, p. 499)
Apart from Hazrat ‘Amr bin Umayyah Damrira, another Companion who was lame also survived. His name was Ka’b bin Zaidra Some narrations suggest that the disbelievers even attacked him. He was accompanying Hazrat Haram bin Milhanra when he was severely wounded and the disbelievers left him, thinking him to be dead. However, despite being brutally wounded, there was still life left in him. He was saved from amongst the bodies of the Companions and lived until he attained martyrdom during the Battle of the Ditch. (Sirat Encyclopedia, Vol. 6, Darussalam Research Centre, p. 499)
Regarding the capture of Hazrat ‘Amr bin Umayyahra, it is recorded that upon his capture, he was asked [about his tribe], to which he replied that he belonged to the Banu Mudar. Upon this, Amir bin Tufail grabbed him and cut the hair covering his forehead. Following this, he freed him on behalf of his mother, who had taken an oath to free a slave. When the Arabs would make captives, they would cut the hair from the forehead of those whom they decided to free and grant favour.
Thereafter, ‘Amr bin Umayyahra departed from there until he reached a shaded place where he rested. At the same time, two other persons came there and joined Hazrat
“ I continuously draw attention towards praying for the people of Palestine who are being oppressed. May Allah the Almighty swiftly create the means for the oppressors to be seized. These innocent people are being killed just as the Companions were. They are being deceived by being sent to one place and then another, and then ultimately, those very places come under bombardment. May Allah the Almighty bestow His mercy.
‘Amrra. ‘Amrra inquired as to who they were, to which they replied that they belonged to the Banu ‘Amir. According to another narration, they claimed to be from the Banu Sulaim. Both of them had made a pact with the Holy Prophetsa that he would grant them protection, however, ‘Amr bin Umayyahra was unaware of this agreement. ‘Amr waited for them to fall asleep. When they fell asleep, ‘Amrra killed them both. At the time, he was only thinking that by killing them, he had avenged the Companions [that had been martyred] by the Banu ‘Amir. Following this, when he came before the Holy Prophetsa and informed him about what had happened and about the killing of the two individuals, the Holy Prophetsa said, “You have killed two such people for whom we must pay blood money.” Thus, the Holy Prophetsa paid their blood money.
Then, regarding the massacre of his Companions, the Holy Prophetsa said, “This has been perpetrated by Abu Bara’. It is for this reason that I was not content with sending my Companions with him. I had doubts that these tribes may cause harm to the Companions.”
Abu Bara’ was very grieved when he learned that his nephew Amir bin Tufail breached his protection and security and he was also grieved by the result that this had on the Companions of the Holy Prophetsa Hence, Abu Bara’’s son Rabi‘ah attacked Amir bin Tufail, who was his cousin. Rabi‘ah struck Amir with a spear which pierced his thigh, causing him to fall from his horse. Amir shouted and said, “If I die, then Abu Bara’ is responsible for my blood, and if I survive, then I will see to my own affairs.” Amir bin Tufail remained alive after this attack. It was the prayers of the Holy Prophetsa that reached him, causing him to be afflicted by the plague, resulting in him dying while still in a state of disbelief. (Sirat Al-Halabiyyah, Vol. 3, Dar al-Kotob alIlmiyah, Beirut, pp. 242-243; Dairah Ma’arif
Sirat Muhammad Rasool-ul-Allahsa, Vol. 7, Bazam Iqbal Lahore, p. 164; Al-Tafsir AlKabir, Imam Razi, Vol. 9, Part, 18, Dar alKotob al-Ilmiyah, 2004, p. 12)
In any case, Abu Bara’ was also a part of this; he should have come at the start and stopped them.
As far as Abu Bara’ or Amir bin Malik is concerned, there are both types of narrations; some scholars have regarded him as a Companion. For example, according to one narration, Abu Bara’ Amir bin Malik, along with 25 people from the Banu Bakr and Banu Ja‘far tribes, went to the Holy Prophetsa and he appointed Amir bin Malik and Dahhak bin Sufyan Kilabi as governors over the Banu Bakr and the Banu Ja‘far. This narration shows that he later went on to become a Muslim, whereas according to some narrations, Abu Bara’ did not become a Muslim. In any case, there are two types of narrations. (Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 3, Dar al-Kotob al-Ilmiyah, Beirut, pp. 485-486)
Hazrat Mirza Bashir Ahmadra writes in this regard:
“The Holy Prophetsa and his Companions received news of the incidents of Raji‘ and Bi‘r-e-Ma‘unah at more or less the same time. The Holy Prophetsa was deeply grieved by these incidents, to the extent that narrations relate that the Holy Prophetsa was never so deeply grieved by anything before or after these events. Undoubtedly, for approximately eighty Companions to be suddenly murdered by deception, especially such Companions who were huffaz of the Holy Quran, and were from a poor and selfless class of people, was no small event, even by standards of the barbaric customs and practices of Arabia. For the Holy Prophetsa personally, this news was no different than the loss of eighty sons, rather, even more so. The reason being that for a spiritual man, spiritual bonds are far dearer to him than the worldly relations of a
worldly man. Hence, the Holy Prophetsa was deeply grieved by these tragic events, but in any case, Islam teaches patience. Upon hearing this news, the Holy Prophetsa said:
“[‘Surely, to Allah we belong and to Him shall we return.’]
“After this, the Holy Prophetsa said the following words:
“‘This is a result of the action of Abu Bara’, for I had disliked sending off these people and was apprehensive of the people of Najd.’
“The incidents of Bi‘r-e-Ma‘unah and Raji‘ demonstrate the intense level of hatred and animosity which the tribes of Arabia harboured in their hearts against Islam and the followers of Islam, to the extent that they would not even refrain from the most despicable lies, treachery and deceit. Despite the remarkable intelligence and vigilance of the Muslims, due to their thinking well of others, which is the hallmark of a believer, at times they would be lured into their trap. These were huffaz of the Quran and devoted worshippers, who would supplicate during the nights, sit in a corner of the mosque and remember Allah; then they were poor and hunger-stricken people, who were lured out of their homeland by these cruel disbelievers with the excuse of ‘teaching them religion’; and when they had reached their land as guests, they were murdered in cold blood. Any level of grief suffered by the Holy Prophetsa would not have been enough. But at the time, the Holy Prophetsa did not employ any military action against these cold-blooded murderers.” (Sirat Khatam-ulNabiyeen, pp. 520-521)
After the incidents of Raji and Bi’r-eMa‘unah, the Holy Prophetsa did Qanut in his prayers for one month. According to one narration, the Holy Prophetsa received the painful news of Bi’r-e-Ma‘unah and Raji‘ in the same night. In both incidents, the Companions were killed as the result of deceit and betrayal. There were only ten Companions in Raji whereas there were 70 Companions in the Expedition of Bi’r-eMa‘unah, out of which only two survived. Hence, the deep pain and anguish felt by the Holy Prophetsa upon the incident of Bi’r-e-Ma‘unah can be understood from the narration in which Hazrat Anasra states, “I have never seen the Holy Prophetsa as pained as he was upon the martyrs of Bi’re-Ma‘unah.” (Sirat Encyclopedia, Vol. 6, Darussalam Research Centre, p. 506)
For an entire month, the Holy Prophetsa did Qanut during Fajr [prayer offered right before dawn] in which he cursed the Ri’l, Dhakwan, and Banu Lahyan. (Usdul Ghaba, Vol. 3, Dar al-Kotob al-Ilmiyah, Beirut 2003, p. 108)
Hazrat Anas bin Malikra narrates that the Holy Prophetsa prayed against the Ri’l and Dhakwan tribes for a month. (Sahih alBukhari, Kitab-ul-Witr, Hadith1003)
The words of this prayer are recorded in Sahih Muslim as follows:
“O Allah, send Your curse upon Ri’l and Dhakwan and upon Usayyah who disobeyed Allah and His Messengersa. May Allah the Almighty have mercy on the Ghifar tribe and may Allah keep the Aslam tribe safe.” (Sahih Muslim, Kitab al-masajidi
Qaasid
wa mawadi‘i s-salat, Hadith 1557)
While mentioning the Holy Prophetsa receiving the news of Raji and Bi’r-eMa‘unah, Hazrat Mirza Bashir Ahmadra writes:
“For thirty days continuously, after having received this news, the Holy Prophetsa supplicated while standing in his morning Salat, weeping and crying before God, individually naming the tribes of Ri‘l, Dhakwan, ‘Usayyah and the Banu Lahyan in the following words:
“‘O Our Master! Have mercy upon us and hold back the hands of the enemies of Islam who are ruthlessly and stone-heartedly spilling the blood of innocent Muslims
with the intention that Your religion may be expunged.’” (Sirat Khatam-ul-Nabiyeen, p. 521)
This was the incident of the Expedition of Bi’r-e-Ma‘unah.
I continuously draw attention towards praying for the people of Palestine who are being oppressed. May Allah the Almighty swiftly create the means for the oppressors to be seized.
These innocent people are being killed just as the Companions were. They are being deceived by being sent to one place and then another, and then ultimately, those very places come under bombardment. May Allah the Almighty bestow His mercy.
Also, pray for the general condition of the world, for it is hurtling towards great destruction, and signs of war continue to increase. May Allah the Almighty protect Ahmadis around the world from the harmful impacts of the war and its evils.
Also, particularly pray for the Ahmadis living in Pakistan. The conditions for them these days are once again becoming increasingly difficult. May Allah the Almighty show mercy and liberate them from their oppressors.
(Official Urdu transcript published in the Daily Al Fazl International, 28 June 2024, pp. 2-6. Translated by The Review of Religions.)
Editor-in-Chief:
Muin Ahmad | Executive Editors: Ataul Fatir Tahir, Aqeel Ahmed Kang
Research: Awwab Saad Hayat, Iftekhar Ahmed | Associate
