As we step into Muharram, the first month of the Islamic calendar, it is a poignant moment for reflection, not just for Ahmadis but for all Muslims. While globally, many greet the Gregorian New Year with extravagant celebrations, it is profoundly unfortunate that the Islamic New Year is often overshadowed by discord within the ummah. Both scenarios starkly contrast with the principles our Faith upholds. The divergence from the core values of peace and unity, so central to Islam, raises a fundamental question: Why do adherents of a Faith so deeply rooted in peace commence their year with unrest?
The historical schisms that have led to centuries of discord among Muslims have only served to weaken our unity. Hence, this month should serve as a reminder that we must strive for unity. As Ahmadis, our observance of Muharram is not marked by mourning processions but is a period for deep contemplation on the consequences of division and the critical need for unity.
Reflecting on the teachings of our master, the Holy Prophet Muhammadsa, the Chosen One, we recall his prophecy of a period of spiritual darkness following the early period of Islam. But importantly, he also foretold the re-establishment of Khilafat on the precepts of prophethood – a beacon of hope for unity.
The ongoing fulfilment of these
Warning about imitating other nations
Hazrat Abu Sa‘id al-Khudrira narrated, “The Prophetsa stated, ‘You will follow the customs and traditions of those before you, inch by inch and arm’s length by arm’s length, to the extent that if they were to enter a lizard’s burrow, you would follow them into it.’ We asked, ‘O Allah’s Messengersa, do you refer to the Jews and Christians?’ He replied, ‘Who else?’” (Sahih al-Bukhari, Kitab al-i‘tisami bi l-kitabi wa a-sunnah, Bab qawli n-nabiyyisa ‘la tatba‘unna sunana man kana qablakum’, Hadith 7320)
Hazrat Mirza Ghulam Ahmadas, In His Own Words
Sincere supplication in prayers
“Bear in mind that Allah the Almighty is supremely Independent. His attention is not drawn until one prays to Him abundantly and repeatedly with profound distress [iztirab]. Consider the intense anguish one experiences when a spouse or child falls ill, or when
Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
prophecies, as seen in the signs described in the Holy Quran and Hadith, mandates Muslims to seek the True Servant of the Holy Prophetsa, who was to guide us towards reconciliation and peace. In the Ahmadiyya
Muslim Jamaat, we recognise that Imam in Hazrat Mirza Ghulam Ahmadas of Qadian, who was commissioned by Allah
<< Continued from previous page ensnared in a severe legal matter. Thus, unless and until there develops a genuine restlessness and a state of anguish in supplication, it remains an utterly ineffective and absurd endeavour. Iztirab is a prerequisite for acceptance [of prayers] as Allah says:
“[‘Or, Who answers the distressed person when he calls upon Him, and removes the evil.’ (Surah an-Naml, Ch. 27: V. 63)].” (Malfuzat [English], Vol. 10, pp. 179-180)
<< Continued from previous page
the Almighty to revive Islam and resolve these disputes. Under his guidance, we are called to regard Muharram as a time to express love and affection towards the Holy Prophetsa, his physical and spiritual progeny (aal) and his ummah in general. Once, the Promised Messiahas eloquently expressed his admiration for Hazrat Imam Hussainra, highlighting his purity, piety, and divine love – qualities that each of us should aspire to reflect – in the following words:
“Hussainra was pure and undoubtedly among those chosen ones whom God Almighty cleanses with His own Hand and fills with His love. Undoubtedly, he is among the chiefs of Paradise, and harbouring even an iota of malice against him leads to the deprivation of faith. The piety, divine love, patience, steadfastness, saintliness, and worship [exhibited] by this Imam are exemplary for us. We are the followers of the guidance granted to this innocent and immaculate being. Doomed is the heart that is his enemy, and successful is the heart that manifests his love in action, embodying his faith, morals, bravery, piety, steadfastness, and divine love as perfectly as a clear mirror reflects a beautiful person. These individuals are hidden from the world’s eyes. Who knows their worth except those who are from among them! The world cannot recognise them because they are far removed from it. This was the reason for Hussain’sra martyrdom because he was not recognised. During his time, whom else did the world love who was pure and chosen, so that it might also love Hussainra?
Muslims must unite amid escalating campaigns against them
During his Friday Sermon, delivered on 5 July 2024,
Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa said:
“I would like to draw your attention once again to prayers. Pray that Allah the Exalted may establish peace in the world – peace that was sought by the Holy Prophet Muhammadsa during his lifetime and which was the very purpose of his advent, as well as the fundamental aim of the teachings of Islam. Such peace can only be achieved through the special grace of Allah. For this, prayers are crucial. It seems now that people of the world are intent on undermining their own stability, with no visible prospects for peace.
“Additionally, in Western countries, the campaign against Muslims has intensified and is expected to further escalate. Therefore, Muslims must prepare for their survival, unite, and improve their conditions. May Allah enable them to comprehend this necessity.
“Also, pray for Muslims in nations like Sudan, where Muslims are inflicting oppression upon each other. May Allah grant them the capability to establish peace. They have forgotten the true purpose of
Therefore, it is an extreme misfortune and injustice to belittle Hussainra, and anyone who disparages Hussainra or any of the esteemed Imams among the purified leaders, or brings a word of disdain against them on their tongue, indeed wastes their faith, for Allah becomes the enemy of one who is an enemy to His chosen and beloved.” (Majmu‘ah-e-Ishtiharat, Vol. 3, pp. 544-546, Ishtihar No. 270)
During these days, it is also important to abundantly recite durood and send salutations upon the Holy Prophetsa and his progeny. As Hazrat Khalifatul Masih Vaa instructed in a recent sermon, this practice should be imbued with intentions for the continued elevation of the Holy Prophet’ssa status and the success of his divine message. He said:
“[Durood] should be recited with the intention that Allah the Almighty may continue elevating the status and rank of the Holy Prophetsa; that He may continue granting his message success and victory; that He may make his Divine Law lasting and grant it supremacy; that we may benefit from the prayers he made for his ummah [nation] and that Allah the Almighty may save this ummah from all forms of deterioration.” (Friday Sermon, 28 July 2023, Al Hakam, Issue 284, 25 August 2023, pp. 14-16)
As we reflect during this sacred month, may Allah grant wisdom to the Muslim ummah and guide them to recognise and follow the Imamas of the Age, aligning our actions with the profound teachings of our Faith that champion peace and unity above all. Amin.
their faith and are committing acts of violence against their own brethren. This is the reason why others, too, are perpetrating oppression upon Muslims. May Allah guide
them to serve their nations and countries rather than satisfying their own egos and desires, and to become makers of peace rather than merely discussing it.” [Amin.]
Eid dinner reception held in Glasgow
Arshad Mehmood Khan
Scotland Correspondent
A reception in relation to Eid-ul-Adha was organised on 30 June 2024, at the Baitur Rahman Mosque in Glasgow, attended by over 80 participants from different backgrounds, faiths, and communities, including 42 external guests. The event included an exhibition of the Holy Quran with translations in different languages and other Islamic literature on the topic of Hajj and Eid. It also featured speeches from notable speakers, politicians, students, and delegates of other faiths.
The formal programme commenced with the recitation from the Holy Quran with its English translation, followed by a welcome address by Mubashar Ahmad Sahib, President of Jamaat-e-Ahmadiyya Glasgow North. Dr Abdul Hayee Sahib, Regional Amir Scotland, presented a slideshow showcasing humanitarian work organised by
the Scotland region in Glasgow, Edinburgh, Fife, and Dundee. The programme also featured a series of short videos covering the introduction of Jamaat-e-Ahmadiyya. Ahmad Owusu Konadu Sahib, Chairman of Beacon of Peace Scotland, talked about the upcoming charity walk in Glasgow. Several speakers addressed the audience, including Pastor Favour Asante, Greater Glory Church of Glasgow; Linda Fabiani, Former MSP & Deputy Presiding Officer, Scottish Parliament; and Benjamin Morgan, Community Fundraiser – Children Hospice Across Scotland (CHAS).
An address was delivered by Fakhar Ahmad Aftab Sahib, missionary-in-charge of Glasgow, who explained Hajj and Eid-ulAdha. An interesting question and answer session was held as well.
The programme ended with a silent prayer. Many guests gave positive feedback and messages on social media and thanked the Jamaat.
Opinion The illusion of political progress in the IsraelPalestine conflict
In the turbulent world of Middle Eastern politics, recent events in Israel have sparked a flurry of headlines. Prime Minister Benjamin Netanyahu’s dissolution of the War Cabinet, escalating tensions with Hezbollah, and a war with Lebanon seem to signal a pivotal moment in the ongoing conflict. Yet a closer look reveals a paradoxical truth that despite these apparently significant developments, the fundamental dynamics of the conflict remain largely unchanged.
The dissolution of Israel’s War Cabinet, coupled with rising friction with Hezbollah, ostensibly marks a critical juncture, potentially leading to broader regional instability and a shift in Israel’s war strategy. But this notion belies a deeper, more troubling reality – one of stagnation masked by the illusion of change.
Benny Gantz’s departure from the emergency government appears to mark a shift in Israel’s unified approach to the war. However, this political reshuffle seems to have little impact on the ground in Gaza. The Israeli political leadership remains steadfast in its commitment to “eradicating Hamas”, a goal that is impractical and morally questionable on account of the civilian casualties it is causing. (“Israel pounds north Gaza after attack on southern al-Mawasi ‘safe zone’”, www.aljazeera.com)
This stubbornness stands at odds with widely held ethical principles. The Holy Quran, for instance, emphasises the sanctity of human life: “[...] whosoever killed a person — unless it be for killing a person or for creating disorder in the land — it shall be as if he had killed all mankind.” (Surah al-Ma’idah, Ch.5: V.33) Similarly, many international laws and conventions stress the protection of civilians in conflict zones. (“International Laws Protecting Civilians in Armed Conflict Not Being Upheld, Secretary-General Warns Security Council, Urging Deadly Cycle Be Broken”, press. un.org)
The escalating conflict with Hezbollah further illustrates this paradox. While Israel threatens wider escalation, it has long been engaged in aggressive airstrikes against Hezbollah and Iranian targets. This cycle of retaliation, with neither side willing to de-escalate, mirrors countless historical conflicts where tit-for-tat violence led to prolonged suffering, the Northern Ireland war, the Israeli-Palestinian conflict since 1948 and the Kashmir conflict, to name a few.
Netanyahu’s inflexible leadership, despite widespread recognition of its unsustainability, further exemplifies the stagnant nature of the current situation. This political inertia, driven by a consensus on continuing military operations, stands at odds with the principles of responsible governance and effective crisis management. Recent statements from Israel’s Prime Minister underscore this concerning trend. Netanyahu has indicated that even if the conflict with Hamas slows down, he is prepared to open a new front with Lebanon. This aggressive stance, coupled with mass anti-war protests in Israel, highlights the growing disconnect between the government’s actions and public sentiment. (“Israel-Palestine conflict ‘All of the rats in the Knesset’: Mass antiwar protest in Israel”, www.aljazeera.com)
In theory, the resignation of Mr Gantz and the dissolution of the War Cabinet should have some effect on Israel’s decisionmaking in Gaza. After all, the emergency steering committee was for Israel, a sign of a unified approach to the war amid a political landscape traumatised by Hamas’ attack on October 7th and long polarised by Netanyahu’s divisive leadership. Some outside observers saw the War Cabinet as key to moderating Netanyahu’s decisionmaking.
The same is likely true of the cross-border conflict with Hezbollah. Israel may have threatened wider escalation in response to Hezbollah’s strikes, but in many ways, that framing is disingenuous since Israel has for months been carrying out highly aggressive airstrikes targeting Hezbollah’s leadership, as well as military officials from Iran, which backs Hezbollah. Moreover, neither side has any desire to escalate the conflict. (“Israel offensive in Lebanon could increase risk of broader war, U.S. general says”, www.reuters. com)
But even though a large swath of Israeli territory along the border with Lebanon has been evacuated, causing major disruptions for the affected population and the country at large, Israel has shown no signs of seeking de-escalation. And Hezbollah has said it won’t do so until a permanent ceasefire is reached in Gaza.
As a result, the conflict is likely to remain in its current state of carefully – and at times not so carefully—calibrated tit-fortat strikes.
All of this leaves Israel and its wars with Hamas and Hezbollah in a repetitive cycle: major developments lead to headlinemaking news stories but little change. This stagnation, masked by the illusion of
progress, not only perpetuates suffering but also moves further away from the principles of justice and compassion espoused by many ethical and religious traditions.
On the political front, the presence of extremist parties in the Knesset is likely to continue. Deeply divided politics in Israel is anathema to a compromise that is essential for peace. Perhaps a recent decision by the Supreme Court to ensure that ultra-Orthodox yeshiva students must be conscripted into the Israeli military and are no longer eligible for substantial government benefits will bring extremist parties to the negotiating table. (“Israeli Supreme Court rules ultra-Orthodox must serve in the military”, www.washingtonpost. com)
As the region grapples with these challenges, it becomes increasingly clear that true change will require a fundamental shift in approach – one that prioritises human life, seeks genuine dialogue, and strives for a just and lasting peace. The region needs its own “Good Friday Agreement”. If major powers decide to stop the shipment of armaments and demand an end to hostilities, there is no reason why peace cannot prevail. Parties to the conflict share more in faith & culture than political disputes based on warring ideologies.
Without such a shift, the paradox of stagnation amid apparent change is likely to persist, with dire consequences for all involved.
Majlis Ansarullah Scotland holds regional ijtema
Arshad Mehmood Khan Scotland Correspondent
Majlis Ansarullah Scotland held its annual ijtema on 23 June 2024.
The opening session was chaired by Dr Abdul Hayee Sahib, Regional Amir Scotland, and commenced with the recitation from the Holy Quran with its English translation, followed by the Ansarullah pledge, poem and a speech by Fakhar Ahmad Aftab Sahib. The opening session ended with a silent prayer, followed by a short Rishta Nata presentation.
This was followed by the academic competitions. The sports competitions were
held before ijtema day.
Zia Ur Rahman Sahib, Mauvin Sadr Majlis Ansarullah UK, chaired the closing session, which began with the recitation from the Holy Quran, followed by Ansarullah pledge, poem, and ijtema report by Nazim-e-A‘la Ijtema, Muhammad Akbar Sahib. Thereafter prizes were distributed and a presentation was given on the “Beacon of Peace” projects worldwide by Majlis Ansarullah UK.
The chairman of the session delivered the concluding speech, and the programme concluded with silent prayer, followed by Zuhr prayer and lunch. The ijtema was attended by 71 members.
Fazal Masood Malik & Farhan Khokhar Canada
Ray Battuta | Unsplash
Caliph in Europe 1924 Departure for England from Qadian
(A
series highlighting
the chronological
events in connection with Hazrat Musleh-e-Maud’sra 1924 tour of the Arab world and Europe)
Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra received an invitation from the “Conference on Some Living Religions Within the Empire” in early May 1924. The receipt of the invitation was followed by prayers, istikharah and Shura-e-Aam, and thereafter, Huzoorra decided to visit England. It must be noted that though the idea of his visit to England emerged after this invitation, this was certainly not the sole or main objective of this journey. Huzoorra himself has elaborated on this point in various places, which we will discuss later.
There were two main objectives: Firstly, to assess the West and formulate a plan for the propagation of Islam. Secondly, this was a fulfilment of some prophecies that had been foretold. Importantly, let us not forget that: “This was the first visit of Khalifatul Masih to Europe, along with the Arab countries as well.” (Friday Sermon, 28 February 2014, Khutbat-e-Masroor, Vol. 12, p. 122)
Prayers and consultation
At first, the invitation was not made public and only members of the community in India were privy to this information. On 14 May 1924, Hazrat Musleh-e-Maudra wrote a detailed letter to the Jamaat for mutual consultation and also elaborated on the background and different aspects of the proposed tour. Huzoorra called a Shura-eAam (General Shura) on 16 May 1924, at the Mubarak Mosque. The members were asked to cast their votes and “votes affirming the proposal were far greater than those in negation.” However, Huzoorra stated that “he would reserve his own view until the point of view of the outside jamaats [chapters outside of Qadian] is received.” (Tarikh-e-Ahmadiyyat, Vol. 4, pp. 423-427 and Al Fazl, 20 May 1924)
It was not until 23 May 1924, that Huzoorra spoke about the proposed journey in public, stating: “In addition to performing istikharah myself, I have also advised 40 individuals to perform istikharah and then to tell whether or not it is a suitable time for me to visit England. My view is that the decision about visiting England should be made once the views of all jamaats are received and the istikharah is done.” (Khutbat-e-Mahmud, Vol. 8, p.
413)
During this period, Hazrat Muslehe-Maudra was exceedingly occupied, with every moment of his time meticulously scheduled. Evidence of his relentless dedication can be found in the reports from Al Fazl, which vividly illustrate the extent of his busyness.
“Huzoor[ra] was writing an article, and without any exaggeration, got occupied with this work from the Fajr prayer in the morning till 2 am in the late night, despite this hot weather and in a state when there was no proper arrangement for fans either.” (Al Fazl, 20 June 1924)
Announcement to visit England
After prayers, istikharah and consultation with the members of the Jamaat, Hazrat Musleh-e-Maudra announced his decision to visit England. This announcement was made in an article which was published in Al Fazl on 24 June 1924.
In this article, Huzoorra narrated in detail the objectives behind this decision, despite being aware of the subsequent difficulties, such as the financial situation of the Jamaat and some other factors. After shedding light on this matter, Huzoorra said:
“However, despite all these difficulties, I have decided that my duties in relation to the Faith and nation have precedence over my personal comfort and the wishes of my relatives. I am unable to express many things which I am aware of, and if you were aware of it, the hearts of many of you would have filled with the sentiments of mercy and sympathy. However, I have a belief in the One God Who is All-Powerful.” (Daura-eEurope 1924, Anwar-ul-Ulum, Vol. 8, pp. 380-381)
Huzoorra further announced that he would depart from Bombay on 15 July 1924, and that “information about the date of departure from Qadian will be conveyed later.” (Ibid., p. 380)
Sir E Denison Ross ‘gratified’
It is also crucial to mention here that Huzoor’sra acceptance to attend the event had a huge impact on the conference itself, as acknowledged by the organisers as well. For instance, Sir E Denison Ross states:
“As we had foreseen, it was not always
possible to secure the attendance in London of all whom we had invited to read papers; but the response was from the outset most encouraging, and we were especially gratified that the Khalifat-ul-Masih, the head of the Ahmadiyya Movement, immediately signified his intention to come to London with a number of his followers for the express purpose of attending the Conference. This remarkable enterprise led to great publicity in the Press and secured considerable interest for our Conference.”
(Religions of the Empire: A Conference on Some Living Religions within the Empire, Introduction By Sir E. Denison Ross, London, 1925, p. 5)
Objectives of the journey
As stated earlier, there were two primary objectives, and Huzoorra elaborates upon both on later occasions. However, on a closer look, you will see that both are interlinked. There was a prophecy about both travelling for the propagation of Islam and the fulfilment of an old prophecy: the Quranic prophecy regarding DhulQarnain.
Reflecting on the divine purpose behind his journey, Hazrat Musleh-e-Maudra remarked:
“There is no doubt that it is the Will of God Almighty to create a glorious revolution
in Western countries. The Holy Prophet’ssa prophecy about the Sun rising from the West [Sahih al-Bukhari, Kitab at-tafsir, Hadith 4635] is a testament to it. The vision of the Promised Messiahas that the people of the Western countries would particularly join this Jamaat, is evident to it, and myself as well have seen two visions which I have narrated long before this proposal [of visiting England]. Those too testify to our victory in the West.” (Daurah-e-Europe 1924, Anwarul-Ulum, Vol. 8, p. 383)
It is evident from scripture and the writings of the Promised Messiahas that one of his Khulafa would have to travel towards the West, but how it was to happen was hidden from all. When the Promised Messiahas sees himself “standing on a pulpit in the city of London and was setting forth the truth of Islam in the English language, in a very well-reasoned address,” could anyone in the village of Qadian have been able to foresee how this divine vision was to unravel? Hazrat Musleh-e-Maudra elaborates that its fulfilment “requires that one of his successors visit those places.” (Ibid., p. 385)
Some members of the Jamaat misunderstood the purpose of Huzoor’sra journey and thought he would go to carry out the propagation of Islam, as any missionary would do. His tasks, however, were far greater. He was the general, the
leader and the supreme commander of this army of preachers. The journey aimed at “finding out the difficulties which arise in preaching and to get such knowledge about the local circumstances [of England] that will be useful for preaching in western countries in the future. Moreover, it is to find out the dangerous problems and discover their cure which are going to arise along with the spread of Islam in Western countries. This is because if they are not taken into consideration beforehand, the spread of Islam in the West will itself lead to the destruction of Islam.” (Ibid., p. 427)
Secondly, another purpose of the journey was the fulfilment of some prophecies, which, as mentioned earlier, were many. These include travelling to the West as the successor of the Promised Messiahas, fulfilling the prophecy regarding Dhul-Qarnain, descending at the white minaret of Damascus, arriving at Ludgate, standing on a pulpit in the city of London, etc.
Hazrat Musleh-e-Maudra spoke about the fulfilment of the prophecy of the Promised Messiahas in Damascus, stating:
“I will change my journey’s route for this purpose, however, since such opportunities cannot occur very often, it is essential to make the utmost effort to benefit from this journey as much as possible.” (Ibid., p. 381)
Schedule before departure
On the morning of 11 July 1924, Huzoorra visited the blessed grave of the Promised Messiahas and performed a lengthy prayer (du‘a) at the grave. Huzoorra returned home and then came to the mosque to lead Jumuah prayer. During his Friday Sermon, Huzoorra highlighted the need for a vast scheme to bring the West towards Islam and emphasised that it is not enough to convert them to Islam, but rather, the crucial point is to inculcate in them the true essence of Islam: “The Islam which was brought by the Holy Prophet Muhammadsa.” (Al Fazl, 15 & 20 July 1924)
Members of the Jamaat had gathered in huge numbers, including many who had arrived from faraway areas to meet their beloved Imam. After the Asr prayer, a group photo was taken of Hazrat Muslehe-Maudra with members of the Jamaat. He was so busy that while walking, he would grant guidance to Hazrat Shahzada Abdul Majeed Khanra who was about to depart for Iran to serve there as a missionary. Huzoorra visited Bahishti Maqbarah after the Maghrib and Isha prayers as well, prayed there, and returned at around 11 pm. (Ibid., 15 July 1924, p. 1)
In one of the earliest reports concerning Hazrat Musleh-e-Maud’sra tour and his attendance at the Conference newspapers began reporting promptly. One such report stated:
“Living Religions at Wembley: Islam, one of the most important of the religions of the Empire, falls into several divisions. The Sunni are to be represented by two wellknown speakers; the Shi‘a, more difficult to represent, will be handled by a professor from Baghdad, while the modern reformist Ahmadiyya is in the hands of the Head of this movement.” (Coventry Evening Telegraph, 8 July 1924)
Various other newspapers published the same news, such as The Cologne Post
of Germany, and some other British newspapers, including the Hampstead Advertiser, The Reading Observer, Ashbourne Telegraph and Stratford-uponAvon Herald
The departure
At the time, Hazrat Musleh-e-Maudra had multiple worries in his mind, his health was frail and that would cause difficulties in the journey. Moreover, the workload in recent days had further affected his health. During his last moments before departure from Qadian, he was barely able to meet his own family and he “could not even see the faces of some of [his] children.” (Daurahe-Europe 1924, Anwar-ul-Ulum, Vol. 8, p. 425)
Nevertheless, there was one wish that was dearer to him than anything else. It was to pray at the blessed grave of the Promised Messiahas:
“What else can a helpless lover do except offer a visit of devotion at the grave of their beloved and pray in one’s simple words? I went there to fulfil my duty. But oh! How painful that visit was for me. There is no doubt that the dead do not reside in these earthly graves, but in another grave [Hereafter], however, there is no doubt either that they have a connection with this earthen grave as well and there is no doubt that the human heart feels a deep pleasure from the closeness to the grave of its loved one. So this parting was a bitter cup for me and so bitter that nobody can understand its bitterness other than me. Among the great wishes of my life, yes, among the wishes that even thought of them made me happy, one was that when I die,” I should be buried “near the blessed feet of the Promised Messiahas, so that my Lord may have mercy on me with the blessing of the nearness of this blessed personage.”
Huzoorra continued, “Love and longing often create illusive fear, and especially such a long and difficult journey and poor health are such strong reasons which naturally create such fears.” (Ibid., pp. 423-425)
On the morning of 12 July, members began to gather at the time of Fajr prayer. At 8 am, Huzoorra performed a lengthy du‘a at Bait-ud-Dua. When he came outside, the members began walking along with him and after some distance, Huzoorra once again led everyone in du‘a. After a group photo, Huzoorra went towards Hazrat Ummul Momineenra. Then, Huzoorra reached the motor car, where members had the opportunity to greet him, after which he sat in the car and the entourage departed amidst the passionate slogans of Allahu Akbar (Allah is Great). (Al Fazl, 15 July 1924, pp. 1-2)
Two days prior, a prominent Indian newspaper reported:
“We are very pleased to know that respected Imam Jamaat-e-Ahmadiyya Qadian is departing for England on 15 July. He will visit other countries as well, and we are quite sure that he will attend the exhibition, and during the exhibition, he will present a paper on world religions as well. He possesses greater knowledge and insight than Khwaja [Kamaluddin] Sahib, and though he is not a lawyer, his speech possesses such pearls which ought to be present in a great speaker. We pray to God that may his journey prove beneficial for the
progress of Islam and may it prove to the European atheists how majestic is the power of Islam.” (Mashriq of Gorakhpur, 10 July 1924)
Qadian to Bombay
We find that the distance between Qadian and Mumbai, formerly Bombay, is more than 1,700 kilometres. This is the distance that Hazrat Musleh-e-Maudra and his entourage covered via train in 1924, en route to his tour of Europe. It took them three days to cover this distance. From Batala, the entourage passed through Jaintipur, Nathu Nangal, Amritsar, Beas, Jalandhar City, Hoshiarpur, Jalandhar Cantt, Phagwara, Phillaur, Ludhiana, Rajpura, Ambala Cantt, Saharanpur, Muzaffarnagar, Meerut, Ghaziabad, Delhi, Kosi Kalan, Mathura Junction, Agra Cantt, Dholpur, Gwalior, Jhansi, Bina, Bhopal, and Manmad Junction.
A few days after Huzoor’sra departure, The Civil and Military Gazette reported:
“The head of the Ahmadiyya community of Qadian with a staff consisting of ten persons left Qadian on the 12th instant en route for England. Reports have been received that Ahmadis and non-Ahmadis assembled in large numbers at all the important railway stations on the way to see and give a send-off to His Holiness. [...] The purpose of the visit to England is to study the missionary outlook in Western countries in order to be able to shape future missionary policy for the propagation of Islam in the West.” (The Civil and Military Gazette, 18 July 1924)
For the remainder of the journey, we will mostly report incidents utilising the reports and diaries of Hazrat Sheikh Yaqub Ali Irfanira and Hazrat Bhai Abdur Rahman Qadianira
Impact of workload on health
Irfani Sahibra was taking notice of the workload and Huzoor’sra health. He was concerned since much time was spent meeting members, dignitaries and guests at stations, leaving hardly any moments for rest. At one point in the journey, he just had to ask:
“Considering the immense engagements during the last few months and the bulk of work that has been done, what is the impact on your health?
“[Huzoorra] responded:
“I do not pay attention to it. The health is still the same as it was while carrying out these works. The fact is, when there is a very huge sense of responsibility, the other feelings are suppressed underneath. This is my state at this time. The need, importance and thought of this very duty have not allowed me to think about my health.” (Al Fazl, 20 July 1924, p. 2)
From Saharanpur, Hazrat Musleh-eMaudra and his entourage were to embark on the BB&CI Railway service to Bombay. However, Hazrat Sheikh Yaqub Ali Irfanira narrates that due to the huge crowd that had gathered at various stations to see off their beloved Imam, minor delays at every station caused a collective delay of one hour when the train reached the Saharanpur Railway Station. Hence, they could not catch the train service of BB&CI Railway, and had to take another train. (Al Fazl, 18
July 1924, pp. 3-4)
Hazrat Bhai Abdur Rahman Qadianira narrates that the replacement train was a service of the GIP Railway. The entourage had to wait at the Saharanpur Station for a few hours. The train arrived at 4:30 am on 13 July and departed soon after. However, upon reaching the next station, the entourage came to know that the rail car they were on would terminate at Delhi instead of going directly to Bombay. Thereafter, from the Muzaffarnagar station, the entourage began moving themselves and their belongings from one rail car to the other so that they could reach the one which was to proceed directly towards Bombay. (Safar-e-Europe, pp. 5-8)
The GIP (Great Indian Peninsula) Railway was the first to run a train for the public on the Indian subcontinent in April 1853. The BB&CI (Bombay, Baroda and Central India) Railway Company was organised in 1852 and the project was turned into a reality by 1860. (A History of Indian Railways, G. S. Khosla, New Delhi, 1988, pp. 32 and 43)
As with any journey, one of the worst possible scenarios is when our luggage is in jeopardy. On reaching Delhi station, the guard of the GIP Railway removed six boxes of luggage. He said that they were booked with BB&CI Railway (train service missed at Saharanpur station) and could not go along the GIP Railway train to Bombay. Due to this issue, the train was delayed by a few minutes. Those boxes were essential and in case of being left there, they would either be lost or become useless. Eventually, the guard agreed.
After Delhi, the train stopped at various other stations, where members were also present to see their beloved Imam. Though
Coventry Evening Telegraph
This Week in History
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat
12 July 1991: On this day, during his Friday sermon, Hazrat Khalifatul Masih IVrh shared his findings, based on Quranic evidence, that the Pharaoh who pursued Hazrat Mosesas during the Exodus survived the drowning, leading a subsequent life marked by a lack of spirituality, akin to living as a spiritually empty corpse. (Khutbat-e-Tahir, Vol. 10, p. 579)
13 July 2012: During his Friday Sermon, on this day, Hazrat Khalifatul Masih Vaa presented details
14 July 1948: On this day, a French periodical, Carrefour, published an article and gave a detailed introduction of the Promised Messiahas and his claims under the heading “Le Messie Est Venu”, i.e., “The Messiah has come.”
For more details, see “Message of Islam Ahmadiyyat echoes in early 1900s French periodicals” at alhakam.org (15 September 2023, pp. 14-15).
14 July 1989: On this day, during his tour of the Far East, Hazrat Khalifatul Masih IVrh was in Australia and inaugurated the Baitul Huda Mosque in Sydney by delivering his Friday sermon there. (Khutbat-eTahir, Vol. 8, pp. 475-483)
of his then-recent tours of America and Canada. Huzooraa said that a CNN correspondent asked him about the possibility of Islam spreading in America. Huzooraa responded by saying, “Jamaat-e-Ahmadiyya is presenting the true Islam and the possibilities of its spread are not only in America but in the whole world, because it will not occur through extremism, but by winning the hearts and by conveying the beautiful teachings of Islam.” (Al Fazl, London, 3 August 2012, pp. 5-8)
12 - 13 July 14 July 16 July 15 July
15 July 1924: On this day, Hazrat Musleh-e-Maudra embarked on his tour of Europe from Bombay Port by boarding a ship. On this occasion, Huzoorra sent a message via telegram to members of the Jamaat, that was full of love and affection.
Addressing the Jamaat, Huzoorra said: “You do not know, nay you can not gauge the love I have for you. Oh! how painful it was for me to part from you, how heart-rending it was to leave you behind! But that was only in body. My soul always was, is, and will ever remain with you. I am yours in life or death.” (The Review
16 July 1974: On this day, some members of the Ahmadiyya Muslim Jamaat who were returning to Rabwah, Pakistan, after visiting fellow believers imprisoned for their faith in Sargodha, were ambushed and shot at the Sargodha railway station. Several were seriously wounded in this attack. An eyewitness account of this harrowing event can be found in volume 3 of Silsila Ahmadiyya, pages 332 to 336.
of Religions, Vol. 23, August 1924, pp. 295-296)
15 July 1946: Ahmadi Missionaries Maulana Karam Ilahi Zafar Sahib and Maulvi Muhammad Ishaq Saqi Sahib set foot on the soil of Spain for the very first time on 9 June 1946. They wrote to Al Fazl a letter mentioning their feelings upon entering Spain. Al Fazl published this letter on this day’s issue.
To read the English rendering of this important and historic letter, see: “Letter from the Northern Border of Spain” at alhakam.org (13 April 2018, p. 3).
16 July 1989: On this day, in Chak Sikandar, located in the District of Gujrat (now Mandi Bahauddin) in Punjab, Pakistan, three Ahmadis were tragically martyred: Nazir Ahmad Saqi Sahib, Rafiq Ahmad Saqib Sahib, and a ten-year-old girl named Nabila. Additionally, over 100 houses belonging to Ahmadis were set on fire by violent rioters. (Silsila Ahmadiyya, Vol. 4, p. 858)
Baitul Huda Mosque | Sydney, Australia
12 – 18 July
17 July 1918: On this day, the Russian Tsar Nicholas II, his family, and their companions were executed by Bolshevik agents using gunshots and bayonets at the Ipatiev House in Yekaterinburg. The family had been detained there since 30 April 1918.
For more details of this prophecy of the Promised Messiah, see: “A prophecy fulfilled – The Tsar in agony and distress” at alhakam.org (15 March 2019, p. 9-10).
17 July 1924: Hazrat Musleh-eMaudra appointed two missionaries to Syria; Hazrat Syed Zainul Abideen Waliullah Shahra and Hazrat Maulana Jalaluddin Shamsra. They left for Damascus, Syria on 27 June 1925 and arrived at their destination on this day.
For more details of their fruitful activities, see: “Pioneer Missionaries: Part 4 – Taking Ahmadiyyat’s message to the highest echelons of society” at alhakam.org (11 November 2022, p. 10-11).
18 July 1903: On this day, a French newspaper, Le Petit Journal, published a short article in relation to the Promised Messiah’sas challenge to Dr Alexander Dowie, under the heading “Un Duel Aux Prieres”, i.e., “A prayer duel”.
For more details, see “Message of Islam Ahmadiyyat echoes in early 1900s French periodicals” at alhakam.org (15 September 2023, pp. 14-15).
18 July 1935: On this day, Al Fazl published an article by Hazrat Musleh-e-Maudra, written in response to Sir Muhammad Iqbal’s call for Ahmadis to be declared a non-Muslim minority sect. His powerful and logical rebuttal conveyed a clear message across religious and political circles. (Al Fazl, Qadian, 18 July 1935, pp. 3-4)
18 July 1974: On this day, Hazrat Khalifatul Masih III’srh statement was recorded by the investigation tribunal set up under Justice Samdani to probe the 1974 Rabwah railway station incident. (Silsila Ahmadiyya, Vol. 4, p. 337)
the stay at every station was an event in itself and included various engagements, we can present the accounts of only a few of those.
Passion for Islam
In 1923, the Shuddhi Movement reached its peak, with the aim of converting the Malkana Muslims of the United Provinces to Hinduism. At that time, Hazrat Muslehe-Maudra initiated a great plan to save those Muslims from apostasy and did a great favour to the Indian Muslims. Its details have been narrated in Al Hakam in a separate article. The purpose of its mention here is that during his journey from Qadian to Bombay, while the train was approaching the Mathura Junction, Huzoorra inquired from Hazrat Chaudhry Fateh Muhammad Sayalra about the tabligh efforts in Malkana area and said that he should show him the Malkana villages on the way.
Meanwhile, two Sikh businessmen met Huzoorra at the Kosi Kalan Station and requested that he deliver a short speech. Huzoorra thus delivered this speech on the purpose behind mankind’s creation and the means to achieve this objective. During his speech, the train reached Mathura Junction, and hence, Huzoorra could not see those villages. The entourage reached Mathura Junction at 12:11 pm, and once the train left from there, Hazrat Chaudhry Fateh Muhammad Sayalra showed Huzoorra the areas of Malkana that are situated between Mathura and Agra. While the train was passing through the Farah Station, Huzoorra asked, “Where is the place where the Hindu Thakurs held a panchayat against the Ashuddhi?” Chaudhry Sahibra indicated that place as well. (Al Fazl, 20 July 1924, pp. 10-12)
A poem in love of Qadian
While the train had just left Dholpur station, Huzoorra led the Zuhr and Asr prayers and went to get some rest. Suddenly, he picked up a pen and paper and began writing. Hazrat Sheikh Yaqub Ali Irfanira felt that Huzoorra was murmuring something. After some time, Huzoorra handed over an incomplete poem of 12 couplets to Hazrat Maulvi Abdur Rahim Dardra, who then recited it. (Al Fazl, 20 July 1924, p. 10)
Huzoorra later completed this poem and sent it to Qadian from Bombay. It was published in Al Fazl on 25 July 1924. He gave a note that in this poem, in various places, the word Qadian has been used, but it does not necessarily mean that it implies the town of Qadian itself or its people, but rather, in some places, it alludes to the people associated with Qadian – Ahmadis. This included all Ahmadis, regardless of where they resided in the world. The poem commences with the following couplet:
<< Continued from page 5 17 July 18 July
“In this era, the pleasure of Qadian is in fact the pleasure of the Exalted Being, and the Objective of Qadian is in fact the Objective of the Exalted and Truthful Being.”
Eid-ul-Adha
Passing through Gawalior, Jhansi, and Bina, and Bhopal, the train reached the Manmad Junction. (Al Fazl 25 July 1924 and Safar-e-Europe, pp. 3-8)
Hazrat Musleh-e-Maudra led the Eid-ulAdha prayer at the platform of the Manmad Junction Railway Station, at 11 am on 14 July 1924, Huzoorra then led everyone in du‘a upon returning to the rail car. (Safare-Europe, p. 8)
During his Eid Sermon, Huzoorra said:
“At this juncture, I wish to advise you that one ought to make suitable preparations for everything. Even if one commits to a short journey, they prepare accordingly. The journey, which we have taken upon, is a very huge journey in terms of its aims and objectives. Its preparation is that we ought to pray for its success. It is spiritual strive [mujahida] and prayers that will make this journey a success. For this reason, you are required to remember Allah the Almighty with seriousness and sincerity, and perform prayers [du‘a], so that Allah the Almighty grants us success. However, if there is any hurdle in our success due to our shortcomings, then the time and money will go to waste. May Allah save our actions from going in vain. Amin.” (Al Hakam, 21 July 1924, p. 7)
Arrival in Bombay
Hazrat Musleh-e-Maudra and his entourage reached the Victoria Terminal (now Chhatrapati Shivaji Maharaj Terminus) of the Bombay Railway Station at 5 pm on 14 July, where members of the Jamaat had gathered in huge numbers. Photographs were taken and members had the opportunity to do musafaha with Huzoorra After this, Huzoorra visited the office of Thomas Cook & Son – located on Hornby Road (now Dadabhai Naoroji Road) – and completed the paperwork. They stayed the night at the centre of Anjuman Ahmadiyya Bombay, where they reached at 7:30 pm. After Maghrib and Isha prayers, Huzoorra granted an audience to two local dignitaries, who asked many questions, such as on the topic of prophethood. After a short break for dinner, Huzoorra got occupied in writing and continued till late midnight. (Safar-e-Europe, pp. 8-9 and Al Fazl, 2 August 1924, p. 2)
The Review of Religions also published a summary of this whole journey from Qadian to Bombay in its August 1924 issue.
The ship
Thomas Cook & Son informed the entourage that the ship ss. Africa would sail at 8:30 on the next morning, 15 July 1924, and hence they had to leave from the residence at 6 am. The Civil and Military Gazette reported:
“The Marittima Italiana S. N. Company’s ss. Africa will sail from Bombay on July 15 at 8:30 a.m.” (The Civil and Military Gazette, 11 July 1924)
(Prepared by Ahmadiyya Archive & Research Centre)
Qadian
Accounts of 1924: Bombay to Aden – Part I
A series looking at first-hand reports by the core correspondent of Hazrat Musleh-e-Maud’sra journey to Europe in 1924
Hazrat Sheikh Yaqub Ali Irfanira (1875-1957)
On 22 July 1924, while seated on the ship’s deck facing the Arabian Sea, I [Hazrat Sheikh Yaqub Ali Irfanira] am writing this letter to my brothers of the Jamaat. Just as countless small and large waves are rising in the sea, the same is the state of my heart and mind. The various scenes and accounts of this journey are before my eyes, and each one holds its own peculiar significance.
I wish my friends could share in every joy and delight I’ve had the pleasure of witnessing [in this journey], no matter how small they may be. However, this letter cannot bear such detail, and I lack the strength and resolve to do so at the moment. Therefore, I may write very briefly about the accounts of the journey.
Nonetheless, I will, insha-Allah, try to write in some detail about those aspects that are related to expressing the emotions of our master and leader, reflecting the bond and relationship he has with his Jamaat, and I will also highlight the significant goals and objectives aimed at spreading the message of Islam Ahmadiyyat and glorifying the name of the Holy Prophet, peace be upon him, across the world.
Arrival in Bombay
As our friends know, on 14 July 1924, some time after 5 pm, Hazrat Khalifatul Masih II[ra] arrived at the Victoria Station of GIP Railways along with his associates. The jamaats from Hyderabad, Secunderabad, Surat, Ellichpur, Malabar, and Bombay [now Mumbai] were present at the station. The sincerity and devotion with which friends welcomed Huzoor[ra] cannot be expressed in words. Hazrat Musleh-eMaud[ra] had already instructed for friends to be informed that he would proceed to [Thomas] Cook [India’s] office after shaking hands.
Accordingly, after shaking hands and taking photographs, Huzoor[ra], along with Maulvi Rahim Bakhsh, Zulfiqar Ali Khan Sahib, and this humble one, proceeded to the Cook’s building. We concluded our business there some time after 7 pm, and their office had been kept open for this very purpose. From a business perspective, this might be a minor act for any company, but for a European company that strictly adheres to office hours, keeping the office open was an extraordinary gesture. I observed at the time that the workers there were diligently complying with Huzoor’s[ra] instructions like dedicated servants.
Mistaken expectations
Upon departure from Qadian, it was not just a thought but a great expectation that ample time would be available in Bombay to purchase travel necessities, and therefore, the chosen route in the plan was the quickest one. However, as friends know, we could not take that route and reached there behind schedule. Our expectation that we would have ample time upon arrival and that the ship would depart around the afternoon turned out to be incorrect. The ship was scheduled to depart at 8:30 am on 15 July 1924. Consequently, time was extremely limited, and we needed more time to gather travel necessities. In this rush, the truth is that we were entirely unprepared for the journey. Additionally, Huzoor[ra] was incredibly busy. He had been awake for several nights and went through the same situation here. In short, by 6 am, no arrangements had been made, and we needed to be at the port by 7 am.
God’s succour
From the very start in Qadian, various matters kept emerging, making it seem difficult to reach and depart on time. However, at every turn, God Almighty provided unforeseen solutions and ease. We arrived at the last minute, making it nearly impossible for Maulvi Rahim Bakhsh Sahib, Dr Hashmatullah Sahib, and me to board the ship. Difficulties arose even during the medical examination. Eventually, by God’s grace, these matters were resolved. Then, additional issues arose concerning Chaudhry Sahib and Reham Din, as their tickets had not been purchased. By the grace of God, all these hurdles were overcome, and we finally boarded.
The scene at that very moment was extraordinary and moving. No poet’s imagination or artist’s brush could capture those emotions and atmosphere.
Departure from Bombay
On the shores of Bombay, the Jamaat stood with tears in their eyes. On the deck of SS Africa, the beloved leader of the Ahmadiyya Jamaat was going to say Khuda Hafiz [bid farewell] to his ardent followers. Hope, trust in Allah, the difficulties of a great venture, separation from the Jamaat (however brief it might seem), the needs of the Community, and the thoughts of management and administration, were evident on Huzoor’s[ra] countenance. No matter how much human emotions are suppressed and no matter how much strength is exercised to show restraint, the impact [of these concerns] cannot be avoided.
Just like the situation when two loved ones are separated, this obvious state was visible in Huzoor’s[ra] expression and emotion. But it was at this time that the true spirit, as expressed in the following verse of the Quran, was manifested:
“But those who believe are stronger in their love for Allah.” (Surah al-Baqarah, Ch.2: V.166)
A deep sorrow and concern for being separated from the Jamaat weighed heavily on Huzoor’s[ra] heart. Moreover, the love for members of the Jamaat, and the emotions tied to family and relatives were also manifest. The representatives of the Jamaat standing on the shore, embodying the sentiments of the entire Community through their eyes and faces, left an indelible impact.
Prayer
At that very moment, we witnessed something only witnessed in a person moulded by the love of God. All the emotions were manifested in the form of a prayer as Hazrat Khalifatul Masih raised his hands in supplication, and the Jamaat joined him in lifting their hands to the Lord. The power of Huzoor’s[ra] hands and his heartfelt sincerity created an almost electrifying effect, instilling an extraordinary spirit in those on the ship and those on the shore alike. As the prayer lengthened, hearts melted with humility and devotion before the Lord. Meanwhile, time for the ship’s departure began to pass, but even the crew was so captivated that they could neither ask to end the prayer nor depart the ship. Finally, Huzoor[ra] concluded the prayer, and at that very moment, raindrops began
to fall from the sky, which I interpret as a sign of the prayer’s acceptance.
Trust in God alone
This experience taught us that in every state, we are always in need of God’s help and mercy. It showed that human desires, unless they are aligned with God’s will and pleasure, hold no true value. During times of distress and sorrow, the only thing that can bring peace to human hearts is the grace of Allah, which descends through prayers. Huzoor[ra] expressed to members of the Jamaat that his mission during this journey would be to offer prayers for their spiritual advancement. In this state of separation for the sake of God, knowing that letters and telegrams from friends might take days or weeks to arrive, Hazrat Khalifatul Masih assured them that he would constantly pray for them before the Ever-Hearing and Near God. Huzoor[ra] said:
“Thus, despite whatever thoughts and affectionate emotions might arise in your heart due to this temporary separation, my God is always with me, and I will incessantly call upon Him and pray for you. Moreover, being a human, the Jamaat’s interests, the concerns of spreading God’s message in the world, and given my frail health, I also put my trust in prayers to assist me in these great endeavours. I urge all members of the Jamaat to support each other through prayers, for this prayer is the key to drawing divine help.”
Khalifa’s love for the Jamaat
We bid each other farewell with prayers, filling the atmosphere with cries of “Assalamu alaikum” and “Khuda Hafiz.” On one side, people were waving handkerchiefs and saying goodbye with their hands, while
on the other, the voices of “Khuda Hafiz” and “Assalamu alaikum” reverberated, stirring the sea of materialism. It was no surprise that people were astonished, especially those unfamiliar with and distant from God.
A special atmosphere was witnessed on the ship’s deck. Huzoor’s[ra] countenance at the moment was enthralling. The ship was being moved by a small steam launch, and members of the Jamaat stood on the shore. Huzoor[ra] was praying silently in his heart. Suddenly, he was filled with emotion and raised his hands for prayer. The impact of human emotions was evident in his eyes as Hazrat Khalifatul Masih[ra] prayed, a long and heartfelt prayer. Especially the friends on the shoreline, and indeed the entire Jamaat, are worthy of congratulations, for the Imam offered a special prayer for them. It was not an ordinary prayer; it was filled with such fervour, intense emotions, and restlessness that are essential elements of prayers destined to be accepted.
Motherly love
Huzoor[ra] prayed for a long time, and after the prayer, another state overtook him. With the movement of ship, the side where members of the Jamaat would seem near, Huzoor[ra] would run to that side and pray again. Huzoor[ra] running from one side to the other at the moment created a profound atmosphere. Indeed, such emotions can be seen in a mother’s love – a mother separated from her child with something obstructing her from reaching the child.
Imagine this state; with the movement of the ship, Huzoor[ra] was running from side to side, impacting the attendees with his spiritual influence. The result was that the friends standing on the shore began to run from one end to the other. An uninformed person might simply attribute this act to sincere devotion, but I say with certainty and insight that something was moving them from within. The people on the shore were running to the other side, their involuntary actions manifesting that they were grippingly drawn towards [their Khalifa by some divine power].
The compelling force of love and attraction is something that not everyone can fully comprehend. Eventually, the ship sailed away, making our friends disappear from our view and us from theirs. However, the impact of this moment left a lasting impression on our minds and hearts. Despite the corporal distance, it brought us closer. At that time, Huzoor[ra] expressed a wish for a small wireless [telegram] device through which he could say “Assalamu alaikum,” and the Jamaat could reply with “Wa alaikum salaam.”
Certainly, Hazrat Khalifatul Masih did not have the wireless [telegram] that Marconi invented, yet there was a “wireless connection” that continues to exist and will persist, which is the manifestation of “heartto-heart communication.” Huzoor’s[ra] wish was indeed leaving a deep impact on every heart and affirming the exchange of “Assalamu alaikum.” I ask every friend reading this letter: “Is your heart sensing the voice of “Assalamu alaikum” from Huzoor[ra] or not?”
Regardless of a wireless device being present or not, whether the voice being heard or not, and an impactful atmosphere
being created or not, this desire of Huzoor[ra] expresses how much our Imam wishes for the safety of the Jamaat and cares deeply about them. This is the very thing essential for the life of the Community, i.e., Imam’s heartfelt concern and passion [for his devotees]. With these sentiments, our Imam bid farewell to the Jamaat, and the ship named “Africa” set sail on the Arabian waters.
Incident with a porter
I cannot overlook the incident of a porter beggar. Huzoor[ra] was heading to his cabin on the ship when a porter, appearing like a beggar, approached and asked for something. This humble one and Khan Sahib were also present. The ship’s officer, familiar with such people, grabbed him by the neck and started pushing him away. This treatment disturbed Huzoor[ra] greatly, and he ran after them. Considering the ship’s rules, Huzoor[ra] couldn’t say anything to the officer, but as he kept pushing the beggar away, he kept following. Huzoor’s[ra] impatience persisted until he managed to reach the beggar and give him something.
Epitome of kindness and generosity
This incident reminded me of an example from the life of the Promised Messiahas, and I have long held it dear to my heart, strengthening my faith. The Promised Messiah’sas revelation about Hazrat Khalifatul Masih II[ra] also included that “He will bear a likeness to you [i.e., Prophet Ahamdas] in kindness and benevolence.”
(Izala-e-Auham, Ruhani Khazain, Vol. 3, p. 442) The series of events have consistently affirmed this [prophecy].
Once, a beggar approached the Promised Messiahas, and he intended to give him something. However, upon returning home, he forgot, and the beggar disappeared as well. The Promised Messiahas felt great distress and regret, repeatedly praying for his return. Eventually, by the grace of God, he appeared from somewhere, and the Promised Messiahas was able to fulfil his commitment to him. It was then that Prophet Ahmad’sas impatience subsided.
Just as the Promised Messiahas was restless for that beggar, Huzoor[ra] was also restless. His heart remained anxious until he gave something to the porter. During the departure of the ship, Huzoor[ra] did not refuse anyone’s question among the beggars present on the shore. As the ship moved, he continued to give away whatever he could find in his pocket.
Memory of Mahmud
In the midst of all this, Huzoor[ra] asked me “Had Mahmud been given the telegram [to be sent for members of the Jamaat]?” I replied in the negative. Hazrat Khalifatul Masih said, “Check if there is wireless on the ship. If so, send the telegram now.” Later, it became known that some telegrams were given to Munshi Abdul Ghani Sahib, who used to be a clerk in the Da‘wat-o-Tabligh office at one time, and now had recently returned from Egypt. He was asked to send it after the ship had departed. Among them was Huzoor’s[ra] message which was sent from the shores of India. The memory
of Mahmud renewed my gratitude and rekindled the emotions of love in my heart, prompting me to reflect on how fortunate the nation is to have found such a leader and guide. I had witnessed Huzoor’s[ra] initial state, and then that voice [of my Imam] overwhelmed me, causing me to cry out and collapse in tears.
Message from seashore
Before this letter, the Jamaat have already read the message given on 15 July 1924, after the departure of the ship from Bombay. Its contents bear such intense emotions that cannot be expressed in words. The longing in Huzoor’s[ra] heart for members of the Community cannot be quantified. This very thing dispels our sorrows and difficulties; that we are servants to a compassionate master. Despite our pride and joy in this servitude, our Imam lifts us from the status of servility to the status of brotherhood and friendship.
[We should] read this message, and read it repeatedly, for it holds a deep secret of enlightenment. The key to your [spiritual and worldly] advancements is present in it. May God grant us the spirit within to achieve it.
Returning to the primary subject
I have digressed, and my literary spirit has led me away from the primary subject. After the ship started moving, Huzoor[ra] went to check his cabin and checked the locking mechanism. Then, he visited the rooms of friends, and also observed the place of fellow travellers on the ship’s deck. Afterwards, Huzoor[ra] returned to his cabin.
In the meantime, stormy weather engulfed the ship. Both Chaudhry Muhammad Sharif and Mian Sharif Ahmad Sahib were affected by seasickness. Hazrat Khalifatul Masih himself felt nauseous, but he came with complete resolve, smiling, and expressing that he, too, was affected. By that time, I was also among those affected.
One after another, everyone succumbed to seasickness, except Chaudhry Fateh Sahib and Bhai Abdul Rahman Sahib. Chaudhry Ali Muhammad Sahib was also less affected. The condition we found ourselves in was indescribable.
Now that we have regained health, the conditions we experienced make us seem quite pitiable. The description provided by Sheikh Abdul Rahman Sahib reveals this truth.
Enviable journey
Many might find our journey enviable, and indeed it is, for having the honour of participating in this great historical journey of Hazrat Khalifatul Masih, undertaken for the sake of God’s pleasure. However, my perspective is based on the wonders of the journey. Everyone desires to travel the world and enjoy its sights. It might also seem enviable to some from that perspective.
But then, if they witnessed the scene we saw and experienced what we went through, they would surely, in agreement with Sadi [Shirazi], say:
[“Serenity awaits on the shore.”]
In this time of great distress, the
following verse spontaneously came out of our lips:
[“How can those who are in peace on the shore understand our plight?”]
The sea was so turbulent that whenever we asked the ship’s captain when we would reach Aden, he would clasp his hands, look towards the sky, and say, “Only God knows.”
The danger was immense. Yet, despite the peril and our dire condition, there was an inexplicable peace that prevailed in our hearts. Undoubtedly, this serenity was a reflection of Huzoor’s[ra] presence.
Brotherhood
We were utterly helpless, unable even to get up for our basic needs. During these days of illness and the ordeal on the ship, the compassion and services of Bhai Abdul Rahman Sahib Qadiani, Chaudhry Fateh Muhammad Sahib, Dr Hashmatullah Sahib, and Chaudhry Ali Muhammad Sahib left a deep impression on our hearts. May Allah reward them abundantly. They sacrificed their comfort to provide us relief. This empathy stemmed from a higher source, a reflection of Huzoor’s[ra] compassionate nature that inspired such devoted helpers. Otherwise, the ship was a scene of utter selfpreservation. The spirit of self-sacrifice was distinctly evident among members of our Community.
Hazrat Khalifatul Masih personally visited each one of us, offering reassurance and comfort. This care was the only thing that kept us going, as we were otherwise no different from the dead, save for the fact that we were still breathing.
Our condition worsened by the day, prompting us to send a telegram to Qadian. The stormy state of the sea was so severe that the ship’s speed had to be drastically reduced. Even the ship’s crew, accustomed to such stormy weather, seemed to convey the following message through their demeanour:
[“Ones sitting safely at home; what fear do they have of the storm?”]
The ship’s crew also fell ill and needed assistance. As per Huzoor’s[ra] instruction, Bhai Ji intended to help, but God Almighty heeded the prayers of Hazrat Khalifatul Masih, and the stormy conditions began to subside. During this period, Huzoor[ra] was affected by seasickness, along with headaches and fever. There was also a complaint of a sore throat.
No matter what, Hazrat Musleh-eMaud[ra] forgot his own discomforts and was concerned only about his companions. Throughout this entire ordeal, Huzoor[ra] carried out many prayers for his associates and the Jamaat.
The stormy conditions have subsided and we have regained our senses. During this period, Hazrat Khalifatul Masih maintained the observance of congregational prayers and as of yesterday, we too have been blessed with this fortune.
– Yaqub Ali Irfani. 22 July 1924.
(Translated by Al Hakam from the original Urdu, published in the 9 August 1924 issue of Al Fazl)
Bridging socio-economic divides Islamic principles and their role in addressing global inequality
In the aftermath of the Great War, new socio-economic systems emerged across the world. The capitalist system took root in the USA and Western Europe, while fascism gained prominence in Italy, and communism, also known as Bolshevism, became established in Russia. These systems created a new order of social and economic structures. However, they have proven inadequate in addressing mankind’s needs comprehensively across all spheres of life.
The application of these systems has led to a decline in human development in certain areas. For instance, communism tends to stifle individual intellect and initiative, turning people into mere cogs in a machine. It also conflicts with religious principles. Moreover, it diminishes the incentive for the wealthy to be productive, as the system requires them to surrender their surplus to the government, leaving them feeling aggrieved.
On the other hand, the capitalist system exacerbates the wealth gap, making the rich richer and the poor poorer. Wealth becomes concentrated in the hands of a few, leading to economic inequality. The Holy Quran addresses this issue:
“And you devour the heritage [of other people] wholly, and you love wealth with exceeding love.” (Surah al-Fajr, Ch. 89: V. 20-21)
It is observed that both capitalism and communism lead to a dependency on others rather than fostering individual effort and struggle. Capitalism ties individuals to the stake of hoarded wealth, while communism binds them to the stake of government control, potentially making people passive and complacent. (Seal of the Prophets [Sirat Khatam an-Nabiyyin], Vol. III, p. 60)
These systems fail to adequately address the basic human needs, which are fundamental to Islamic teachings. The Holy Quran states:
“It is [provided] for thee that thou wilt not hunger therein, nor wilt thou be naked. And that thou wilt not thirst therein, nor wilt thou be exposed to the sun.” (Surah
Taha, Ch. 20: V.119-120)
These verses emphasise that the primary duty of a civilised government or socioeconomic system is to provide for the basic necessities of life. Failure to do so results in social upheaval and moral degradation within society. The stark economic inequalities, where some sections of society live in opulence while others starve, must be eliminated for true societal progress.
Islamic solution to socio-economic challenges
Islam presents a comprehensive solution that adapts to the needs of every era, maintaining consistent principles while allowing flexibility in application. Hazrat Musleh-e-Maudra outlines four key principles that Islam establishes to ensure a well-organised socio-economic government:
Abolition of slavery: Islam abolished slavery 1400 years ago, long before other civilisations. It categorises the freeing of slaves as a virtuous deed in the sight of God. Even in cases of war, where taking prisoners as slaves was historically permitted, Islam emphasises humane treatment and encourages their freedom through manumission, ransom, or as an act of goodwill.
Prohibition of hoarding money: Islam mandates that money should always be in circulation. It must be spent or invested to fulfil its role as a medium of exchange and to promote commercial and industrial activity. The Holy Quran expresses strong disapproval of those who accumulate wealth without spending it:
“Woe to every backbiter, slanderer, who amasses wealth and counts it time after time.” (Surah al-Humazah, Ch.104: V.2-3) Also, the Holy Quran says:
“And those who hoard up gold and silver and spend it not in the way of Allah — give to them the tidings of a painful punishment.” (Surah at-Taubah, Ch. 9: V. 34)
Prohibition of interest: Many socioeconomic systems, particularly capitalism, rely heavily on interest. Islam abolishes
interest in all its forms because it encourages the accumulation and hoarding of wealth within a small group, to the detriment of others. The Holy Quran states:
“Those who devour interest do not rise except as rises one whom Satan has smitten with insanity. That is because they say: ‘Trade [also] is like interest;’ whereas Allah has made trade lawful and made interest unlawful. So he to whom an admonition comes from his Lord and he desists, then will that [which he received] in the past be his; and his affair is with Allah. And those who revert to it, they are the inmates of the Fire; therein shall they abide. Allah will abolish interest and will cause charity to increase. And Allah loves not anyone who is a confirmed disbeliever and an archsinner.”
(Surah al-Baqarah, Ch.2: V.276-277)
The practice of usury often results in the exploitation of the poor, perpetuating their financial struggles.
Establishment of compulsory levies and voluntary contributions: While the aforementioned principles ensure that wealth remains in circulation and doesn’t concentrate in the hands of a few, they don’t directly address poverty alleviation. To complement these principles, Islam introduces a system of compulsory levies and voluntary contributions, with Zakat being a prime example.
“Under the institution of Zakat, it is the duty of an Islamic State to levy a tax of 2.5% on average upon all wealth and capital which has been in the possession or under the direction of an assessee for one year. The proceeds of this tax must be devoted exclusively towards the relief of poverty and the raising of the standard of living of the poor. It must be noted that this tax is to be levied not merely upon the income or profits, but on capital and accumulations, so that sometimes this 2.5% may amount to as much as 50% of the income or profits, and in the case of accumulations, has to be paid out of the accumulated money. This also has the effect of encouraging investment, for, if a person has a certain amount of money accumulated in his hands or lying
to his credit, he will have to pay Zakat on it at the rate of 2.5% per annum, so that gradually the money will begin to disappear in payment of the tax. Every normal person, therefore, is compelled to invest his money and to put it into circulation so that he may be able to meet the assessment out of the profit earned.” (The New World Order of Islam, pp. 91-92)
This system not only ensures a regular flow of funds for poverty relief but also incentivises the productive use of wealth, addressing issues of economic stagnation and wealth concentration.
Huzoorra elucidates the benefits of Zakat:
“This results in a double benefit to the community as it secures the circulation of wealth and thus provides employment for all sections and in addition secures 2.5% of the capital and the profits made for the benefit of the poor.” (Ibid., p. 92)
This system addresses the issue of high unemployment rates and promotes economic activity.
It is crucial to understand that while Islam recognises the right to private property and individual ownership, it simultaneously implements measures to prevent wealth from exerting undue power or influence over the community.
The Islamic economic system aims to create conditions of peace and justice while fostering a spirit of progress. A careful examination of Islamic principles reveals their promotion of holistic peace and
It is crucial to understand that Zakat, while a fundamental pillar of Islamic economic principles, has never been the sole means of addressing societal needs in Islamic governance. Historically, Islamic authorities have implemented additional taxes and measures to fulfil their responsibilities.
The concept of modern nation-states with their expansive governmental roles is a relatively recent development. In both premodern and contemporary Islamic societies, the authorities are primarily responsible for poverty relief and addressing societal needs. This responsibility is a constant principle in Islamic governance, regardless of the changing forms of state structure over time.
It is important to note that in Islamic governance, the authorities have always held and continue to hold the responsibility to ensure that no one under their jurisdiction remains in poverty. This principle extends beyond mere charity and is considered a fundamental duty of Islamic leadership.
However, Islam strongly encourages voluntary contributions, not primarily to fill gaps in social welfare, but as a means for individuals to attain spiritual growth and nearness to God Almighty. This spiritual aspect is emphasised in the Holy Quran, which categorises those who spend out of their wealth as successful believers:
it imposes a tax as a form of worship while encouraging voluntary contributions to foster compassion towards fellow humans. Hence, the verse concludes with:
“And do good; surely, Allah loves those who do good.” (Surah al-Baqarah, Ch. 2: V. 196)
This principle was exemplified during the life of the Messengersa of Allah. In addition to the obligatory Zakat, the Holy Prophetsa would occasionally call for voluntary contributions when Zakat alone was insufficient to meet the community’s needs. The Companionsra, understanding this sacrifice as a means of attaining nearness to Allah, would bring their wealth for the pleasure of God. Notable examples include Hazrat Abu Bakrra and Hazrat Umarra, who brought all and half of their wealth, respectively, when the Holy Prophetsa called for voluntary contributions.
The Holy Quran affirms this understanding:
these timeless principles effectively in contemporary contexts.
The application of Islamic economic principles in modern times requires divine guidance to ensure their proper implementation. Human-devised systems have often shown limitations and shortcomings in addressing global economic challenges. A divinely guided approach should effectively fulfil the objectives of Islamic socio-economic teachings, providing relief for the poor and fostering peace and contentment for all of mankind.
Those who believe in the Holy Prophet’ssa prophecies regarding a reformer in the Latter Days recognise that one of the functions of the Promised One is to provide divine guidance in applying Islamic principles to contemporary global issues, including economic challenges.
Al-Wasiyyat
This means that the money and properties received from this scheme would be used to implement Islamic teachings and give effect to them. This can only be achieved when the beauty of Islamic teachings is appreciated and valued worldwide.
The Promised Messiahas also outlined conditions for the administration of funds under this scheme in this book, The Will. He stated:
“The Anjuman controlling these funds shall not be authorised to spend them for purposes other than those pertaining to the objectives of Ahmadiyya Jama‘at and of these, the objective of the propagation of Islam will take precedence over all others. And it shall be permissible for the Anjuman to augment these funds through trade and commerce with the members’ consensus.” (The Will, Appendix, Condition 9, p. 41-42).
“Who believe in the unseen and observe Prayer, and spend out of what We have provided for them; and who believe in that which has been revealed to thee, and that which was revealed before thee, and they have firm faith in what is [yet] to come. It is they who follow the guidance of their Lord and it is they who shall prosper.” (Surah alBaqarah, Ch.2: V.4-6)
Furthermore, Allah emphasises the importance of spending in His cause:
“And spend for the cause of Allah, and cast not yourselves into ruin with your own hands, and do good; surely, Allah loves those who do good.” (Surah al-Baqarah, Ch.2: V.196)
Hazrat Musleh-e-Maudra explains this verse and says:
“In addition to compulsory taxes you must make voluntary contribution towards the relief of the poor, and must not by failing in this duty provide for your destruction. This means that those, who have a surplus of wealth, will suffer no real loss by contributing towards the relief of the poor, but that if they do not do so, they will in the end themselves be destroyed.” (The New World Order of Islam, p. 111)
This explanation highlights the potential fate of economic systems where the wealthy fail to contribute voluntarily to the poor, leading to their own eventual downfall.
The Islamic economic system places greater emphasis on seeking God’s pleasure through voluntary contributions rather than relying solely on forced taxation. To instil a sense of responsibility in Muslims,
“And among the Arabs of the desert are those who believe in Allah and the Last Day and regard that which they spend as means of drawing near to Allah and [of receiving] the blessings of the Prophet. Aye! it is for them certainly a means of drawing near to God. Allah will soon admit them to His mercy. Surely, Allah is Most Forgiving, Merciful.” (Surah at-Taubah, Ch. 9: V. 99)
The Islamic system is so comprehensive that it even specifies the categories of people upon whom these funds should be spent, beyond just providing for basic amenities. Allah says:
In light of Surah al-Baqarah, Ch.2: V.196, Hazrat Mirza Ghulam Ahmadas, the Promised Messiah of the age, initiated the al-Wassiyat scheme in 1905. This scheme aimed to implement Islamic economic principles in a manner suited to modern times, while predating the establishment of many contemporary capitalist and socialist systems.
This scheme fulfils these four essentials of the Islamic social and economic system:
1. The needs of all human beings should be provided for;
2. In achieving the first objective, the incentive behind individual effort and enterprise should not be weakened;
3. The system should be voluntary and should not involve forcible dispossession or confiscation;
4. The system should not be confined to one country or one nation but should be universal.
That is to say, it would be proper for the Anjuman, after recovering a tenth, an eighth, a fifth or a third of people’s properties from them, to increase the funds at its disposal by means of investments.
This indicates that the funds are not solely for the propagation of Islam but also to support the social and economic system of the world.
Also, unlike other systems, once the properties and funds are taken, they can be refunded. The Promised Messiahas stipulated that if a member of the scheme, for any reason, no longer wishes to participate, their properties and funds would be returned. (Appendix, Condition No. 12, The Will, p. 42)
“The alms are only for the poor and the needy, and for those employed in connection therewith, and for those whose hearts are to be reconciled, and for the [freeing of] slaves, and for those in debt, and for the cause of Allah, and for the wayfarer — an ordinance from Allah. And Allah is All-Knowing, Wise.” (Surah at-Taubah, Ch. 9: V. 60)
The revenue from Zakat was allocated to the groups mentioned above. The history of early Islam bears witness to the success of this system. The Holy Prophetsa and his rightly-guided Caliphsra administered this system in an unprecedented manner. There are accounts of how Hazrat Umarra instituted an allowance for infants as soon as they were born, demonstrating the thoroughness and rigour of the system.
The principles of Zakat and Islamic economic teachings, as implemented by the Holy Prophet Muhammadsa and his rightly-guided Caliphsra, remain the gold standard for Islamic socio-economic systems. Their application in early Islamic history demonstrated remarkable success in addressing societal needs and ensuring economic justice. As societies have evolved and economic systems have become more complex, the challenge lies in applying
Thus, the Promised Messiahas announced this scheme according to the needs of the time. He stated that those who desire the pleasure of God and paradise should devote between a tenth and a third of their properties and incomes for the sake of God. He prescribed that the properties obtained through this means would be devoted to strengthening the foundations of Islam through the propagation of Quranic teachings, the spread of Islamic literature, and the establishment of Islamic missions. (Al-Wasiyyat, Condition No. 2)
He also mentioned: “Every matter pertaining to the proposals about the propagation of Islam, going into the details of which will be premature, will be paid for out of these funds.” (The Will, pp. 27-28) Hazrat Musleh Maudra explains: “This meant clearly that all the objects, which were to be fulfilled out of this money, could not be fully explained at the time. Time was soon to come, however, when the world was to cry out for a New Order. From every quarter, voices were to be raised, announcing New Orders. […] At that time a successor of the Promised Messiahas would announce from Qadian: ‘The New Order has already been set out in Al-Wasiyyat.’ If the world desires to proceed along the path of peace and prosperity, the only way to it is to put into effect the New Order set out in Al-Wasiyyat.” (The New World Order of Islam, p. 122-123)
Furthermore, it is among the conditions that the administrative body of this fund should be transparent and just in all its dealings. (Appendix. Condition 13, Ibid.) To ensure the universality of the system, the Promised Messiahas stated that it is permitted to help far-off places and to set up subsidiaries of the administrative body to facilitate the administration of funds in each location. (Appendix. Condition No. 15, p. 43)
Addressing potential concerns about the growth of this system, the Promised Messiahas said:
“Do not think that these things which I have said are inconceivable. No, they are the Will of that Mighty One Who is the Lord of the earth and the heaven. I am not worried how these funds will be collected, nor do I grieve over how such a Jama‘at will be raised who, inspired by their faith, shall perform such heroic feats. Rather I am worried that, after I am gone, those who will be entrusted with these funds may not, seeing their abundance, stumble and fall in love with the world. So I pray that such honest people may always be found by the Jama‘at who work for God alone.” (The Will, p. 28)
In conclusion, the Islamic solution to inequality and human needs, as exemplified by the Al-Wassiyat scheme, offers a comprehensive and adaptable approach to addressing socio-economic challenges. It combines divine guidance with practical implementation, striking a balance between individual rights and societal welfare. As the world continues to grapple with economic disparities and social injustices, the principles outlined in this Islamic system provide a framework for creating a more equitable and prosperous society for all.
A critical analysis and comparative study of the Book of Genesis – Part 1
Dr Abdur Rahman Bhutta Germany
Section 1: The analysis of the creation story (Genesis 1 to 2:4)
The book opens with an account of the ‘creation’ of the universe. The account is complex and complicated and offers many difficulties to the careful and candid reader. Let us examine the creation story critically.
(1a) How were the first three days and nights created?
It is said that God separated the light from the darkness, thus creating the first day, night, morning and evening. But the source of this light is not mentioned. The only source of light that creates day and night in our universe is the sun, and this source of light was not there when the ‘first day’ came into existence. According to Genesis, the sun and the moon (the two great lights) were made on the ‘fourth day’. How the first three days and nights came to be there without the sun, is not clear. (Genesis 1:3-6, 14-19)
The suggestion put forward by a certain Bible commentary that the sun was there in heaven but its light did not reach the earth before ‘day one’, does not solve the problem. The creation story says that it was on the ‘fourth day’ that “God made the two great lights” and then “God set them in the firmament of heavens to give light upon the earth”. Since these ‘two great lights were made and set in the firmament of heavens’ only on ‘day four’, they could not have been there in heaven during the first three days. (Watch Tower Bible and Tract Society, Aid to Bible Understanding, 1971, under ‘Creation’, New York, USA, p. 391)
So the problem remains: How were these ‘first three days’ created when the sun and moon were ‘made and set in the firmament of heaven’ only on the ‘fourth day’?
(1b) How did plant life grow without sunlight?
Further, we read in the story that the vegetation, plants and fruits grew out of the earth on the ‘third day’ when the sun was not yet there in heaven. Now, modern science tells us that no vegetation or plant life can grow without sunlight. Since the sun (the greater light to rule the day) was made only on the ‘fourth day’, there could
be no sunlight on the ‘third day’, and consequently, there could be no vegetation or plant life on that third day, as claimed in the creation story. (Genesis 1:11-13, 16-19)
To solve this contradiction, the same commentary has suggested that the sun, moon and stars, were there ‘long before Day Four’ but their light did not reach the Earth. It goes on to explain that it was not the creation of the sun that happened on the ‘fourth day’; rather, on that day, the sun was ‘made to shine through the water canopy surrounding the earth’ and its ‘light reached the earth surface’ as the ‘murkiness in the atmosphere cleared’. (Ibid. p. 391)
However, this explanation is not tenable because it is mentioned in the story that the sun and moon were “made and set on the firmament” on the ‘fourth day’. So when there was no sun on the ‘third day’, there could be no sunlight on that ‘third day’ that could shine through the “canopy of water and murkiness” in the atmosphere. Without sunlight, vegetation and plant life could not grow on the ‘third day’.
It is not the mere existence of the sun somewhere in the universe that is enough for the growth of vegetation, fruits and plant life on Earth; it is the actual presence of the sunlight on Earth that is required for their growth. Hence, if, on the ‘third day,’ the light of the sun did not reach the earth because of the so-called ‘canopy of water’ and ‘murkiness in the atmosphere’, then there could be no vegetation on earth in that ‘third day period.
It could only be on ‘day four’, or afterwards, when ‘the greater luminary had begun to shine through the canopy of water’, that the vegetation, fruit trees and plant life could grow on earth. Since on the ‘third day’ there was no sun (and sunlight), there could be no vegetation or plant life on that day, as is claimed in the creation story.
The confession of the commentary that these ‘greater and lesser lights’ (sun and moon) were there in heaven ‘long before Day Four’, proves our point that there is contradiction in the story. According to the story, it was after the completion of the ‘third day’, that “God said, Let there be lights in the firmament of heavens to separate the day from the night [...] and for seasons, days and years”. And then “God made two lights [...] and set them in the firmament of heavens,” thus completing ‘day four’. Now, it cannot be said, as far as this narration goes, that ‘these lights’ were there in the firmament of heaven before ‘day four’. (Genesis 1:14-19)
(1c) The whole creation story is turned upside down
In the creation story, we are told that the ‘vegetation, plants and the fruit trees’ were created on the ‘third day’, while the ‘swarms of living creatures in the water’ and ‘the birds flying above the earth’ were created on the fifth day. And then it is said that on the ‘sixth day’, God first created ‘cattle, creeping things and the beasts’, and last of all ‘God created man in His own image’ so that he could ‘have dominion over fish [...] birds [...] and every living thing’. (Genesis1:20-28)
Having read this order of creation, one is surprised to read a few verses later, “In the day that the Lord made the earth and the heavens, when no plant of the field was yet in the earth and no herb of the field had yet sprung up, then the Lord God formed man of the dust of the ground and breathed into his nostrils the breath of life and man became a living being.” (Genesis 2:5-7)
This narrative turns the whole sequence of events upside down. Here the creation of man is said to be, not on the ‘sixth day’ as mentioned earlier, but much before the ‘third day’, ‘when no plant or herb had yet sprung up on the earth’. In fact, man is shown here in these verses to have been created on the very ‘first day’, when ‘the Lord had just begun by making heaven and earth’. (Genesis 1:1; 2:5)
Again, the same commentary has tried to solve the contradiction by suggesting that this second statement is ‘the parallel account’ of the first account of the creation of man. But it does not solve the contradiction between the ‘days’ on which
the man is said to have been created. The first account tells us that the man was made on the ‘sixth day’ while the second puts his creation before the ‘third’, and even as early as the ‘first day’. These two statements could not be ‘parallel accounts’ of the creation of the same ‘man’.
(1d) The creation story could not be God’s word
All the above-mentioned scientific errors and contradictory statements clearly show that the account of creation, as we have it in Genesis, could not be the inspired Word of God nor could it be the original word of Mosesas. This story of creation, like many other stories of Genesis, was compiled by the priests and scribes of Israel centuries after Mosesas. By that time, many of the myths and legends of the nations living around them had crept into the rites, rituals and traditions of Israel. On this issue, Peake’s Commentary on the Bible explains that:
“One of the most important results of this study has been the recognition that the various Canaanite sanctuaries which were taken over by the Israelites during their settlement in Canaan became centres of tradition in which the early episodes in the history of ancestors of Israel and of Israel’s own experiences took the form of cult legends which were recited at the various sanctuaries. Such cult legends, together with the written sources, referred to above, formed the material which was finally woven together into the book of Genesis as we have it now.” (Arthur Peake, Peake’s
oann-Mark Kuznietsov | Unsplash
Commentary on the Bible, 1962, under Genesis, cultic traditions, sec. 143e, p. 176)
“The next point we have to bear in mind is that, either by direct contact with the Babylonian civilisation before their entry into Canaan, or indirectly through Canaanite civilisation after their entry into Canaan, the Hebrew people had taken over into their own body of traditions a number of myths.
“What the editor of Genesis did with them and with what intention, we shall inquire later; but for the present, it may suffice to point out that none of the myths in this section of Genesis has been shown to be of distinctively Hebrew origin, while most of them, the Flood story in particular, are of Mesopotamian origin”. (Ibid., sec. 144d, p. 177)
(1e) The creation of the universe in ‘six days’
The story tells us that the world has been created in ‘six days’. Biblical scholars are quick to explain that ‘the day’ mentioned here is not our 24-hour day; and that it means ‘a creative day’ and refers to a very long span of time. (Aid to Bible Understanding by Watch Tower Bible and Tract Society, New York, USA, ed. 1971, under ‘Length of Creative Days’, p. 392).
No doubt, the word ‘day’ can be used to point out different long periods but in that case, one would not use the word ‘night’ with it, nor divide ‘the day’ into ‘mornings and evenings’ as is done in Genesis.
A ‘day’ of God can be of any length of time. We are told in the Bible as well as in the Holy Quran that a day of God is equal to our one thousand years. The Holy Quran even says that a day of God can be equal to our fifty thousand years. (Psalms 90:4: 2 Peter 3:8; Surah al-Hajj, Ch.22: V.48; Surah al-Ma‘arij, Ch.70: V.5) The other (creative) days of God could be much longer and might extend into millions of years. Therefore, the creation of the universe in ‘six days’ reflects six very long periods or stages of creation.
In the Holy Quran too, the creation of the universe is mentioned to be in ‘six days’ but there, the days are not broken up into mornings, evenings and nights. It does, however, mention that the sun, moon, water and air were there before man, or any other type of life came into existence. It goes on to say that all these natural agents are created to serve man and sustain his life.
Most probably, the information about the creation of the world revealed to Mosesas was also on the same lines as we find it in the Holy Quran, but the Scribes of Israel must have found the original text too brief and obscure. And in their attempt to show themselves “more loyal, and learned, than the King”, they tried to elaborate the story by adding various details, which are now found to be incorrect and contradictory.
(1f) Did God need to ‘rest’ after work?
Then the creation story goes on to conclude that:
“Thus the heaven and earth were
finished, and all the host of them. And on the ‘seventh day’, God finished His work which He had done, and He rested on the ‘seventh day’ from all His work which He had done”. (Genesis 2:2)
Here we are told that, having finished the creation “of heaven, earth and the host of them”, God stopped working and “rested from all His work” on the ‘seventh day’. ‘Resting from work’ after working for ‘six days’, gives a clear impression of some degree of fatigue on the part of God. In the Holy Quran, however, God has categorically rejected this notion. He says:
“And verily, We created the heavens and the earth and all that is between them in six periods, and no weariness touched us”. (Surah Qaf, Ch.50: V.39)
Moreover, the Holy Quran also dispels the idea that, having created the heaven and the earth, God ‘rested from His work’. Rather, it goes on to reveal something different. It says that:
“Verily, your Lord is Allah Who created the heaven and the earth in six periods, then He settled Himself on the Throne; He governs everything”. (Surah Yunus, Ch.10: V.4)
(1G) Did God ‘desist from earthly creative work’ after ‘six days’?
In the creation story, we are told that “on the seventh day, God finished His work” and that “He rested on the Seventh day from all His work”. This concluding part of the story is again explained by that commentary of the Bible as follows:
“The inspired Record tells of six creative periods called ‘days’ and of seventh period or ‘seventh day’ in which time God desisted from earthly creative works and proceeded to rest”. (Watch Tower Bible and Tract Society, Aid to Bible Understanding, New York, USA, 1971, under Creation, p. 391)
Further, it says that:
“After the sixth creative period or ‘day’ Jehovah ceased from earthly creative work. But that does not mean that God’s activity having to do with the invisible realm came to an end”. (Ibid., under ‘New Creation’, p. 393)
(1h) An attempt to confuse the issue
The above-mentioned statements in the commentary are only an attempt to confuse the issue and mislead the readers. Let us read the very opening verse of Genesis and see that:
“In the beginning, God created heaven and earth”. (Genesis 1:1)
We can see clearly that the ‘creative work’ that God had embarked upon ‘in the beginning’, was not only earthly but also heavenly. We have also seen that during the six days (periods), God had created not only the vegetation, animals and man on the earth but also the sun, moon, stars and “all the host of them” in the heavens (Genesis .2:1).
It is, therefore, obvious that the ‘work’ that God had completed and ‘finished’ on the ‘sixth day’, included not only the ‘earthy creative work’ but also the ‘heavenly creative work’. And if God had “rested, desisted or ceased from work” on the ‘seventh day’, it must be from both, the earthly as well as the heavenly, creative works. There is nothing
to suggest that, although God had finished the creation of heaven and earth, He had ‘desisted or ceased’ only from the ‘earthly creative work’.
For the commentary to say that God had desisted or ceased from the “earthly creative work”, is to confess that God had continued with His ‘heavenly creative work’ even after the ‘sixth day’. And if we accept that God had continued with His creative work in the universe, then we can be sure that He could not have ceased from His work here on earth too, because our earth is also a part of the same universe.
The fact is that from a human point of view, God’s creative activities are extremely slow and gradual, extending over millions of years; and such a slow creative activity occurring over a very short span of only a few thousand years of human history, could not be perceived by the tiny humans, and that gave them the impression as if God has ceased to work. Nevertheless, scientists do record changes and creative activities on the earth too, as they do record such activities in the universe.
(1i) God’s activities never end, be they ‘visible or invisible’
In the reference cited above, it is also said that although Jehovah has ceased from the ‘earthly creative work’, “that does not mean that God’s activity having to do with the invisible realm came to an end”.
Here again, the impression given is very misleading. It is argued that God’s earthly creative work was ‘visible’, and this work had come to an end on the ‘sixth day’ of creation, but God’s activity in the ‘invisible realm’ continues. Now the problem is that the visibility of man keeps on changing. How can man, with his poor, unstable and changing visibility, draw a line between the visible and invisible activities of God and decide which one has ceased and when?
It is common knowledge that as the physical and intellectual ‘visibility’ of man grows, many a divine activity belonging to the ‘invisible realm’ keeps changing its position and enters into the ‘visible realm’. And this change from the invisible to the visible realm continues as science advances. Now, modern man knows many secrets of God’s works that were unknown and invisible to him in the past. Now man is getting more and more convinced that God’s activities, heavenly or earthly, never end, be they in the visible realm or in the invisible.
(1j) The Jewish Sabbath is not based on ‘God’s rest day’
To keep the ‘Sabbath’ was strictly enjoined upon the people of Israel. It is usually thought that they were commanded not to work on Sabbath day because God had ‘rested from work’ on the ‘seventh day’. The two verses quoted in this regard are from Exodus and they read:
“Remember the sabbath day, to keep it holy. Six days you shall labour, and do all your work, but the seventh day is a Sabbath to the Lord, your God; in it you shall not do any work, you, your sons, for in six days the Lord made the heaven and earth and rested on the seventh day; therefore, the Lord blessed the sabbath day and hallowed it”. (Exo. 20:8-11)
And the other verse reads:
“Six days shall work be done, but the seventh day is a Sabbath of solemn rest, holy to the Lord; whoever does any work on Sabbath day shall be put to death. [...] It is a sign for ever between me and the people of Israel that in six days the Lord made the heaven and the earth, and on the seventh day he rested and was refreshed”. (Exo. 31:15-17)
According to the above-mentioned verses, God had enjoined upon the people of Israel not to work on the seventh day of the week and observe it as the ‘Holy Sabbath day’ because “in six days the Lord made heaven and earth, and on the seventh day he rested and was refreshed”.
Now, God had ‘rested from work’ because He had finished His work, but the situation of the people of Israel was different. The work of Israel was not finished; they had to work to earn their daily bread to feed themselves and their children. How could God stop Israel from working on a particular day simply because He Himself did not have anything to do on that day and was ‘resting’?
Obviously, therefore, we will have to find some other rational and relevant reason for imposing all those hard and harsh restrictions on the people of Israel that stopped them from doing one type of work on sabbath day but, at the same time, bade them to do the other.
(1j-i) The real reason for imposing the Sabbath on Israel
We know that to ‘keep the Sabbath’ was one of the Ten Commandments that were revealed to Moses at Mount Sinai when he was leading the people of Israel out of Egypt. (Exo.20:1-17)
We also know that in Egypt, these ‘children of Israel’ had been leading a very miserable life as slaves for a very long time. For centuries, they were subjected to hard labour ‘seven days’ a week. And for many generations, they could find no time to attend to their religious obligations and to teach and train their children in religious and moral fields. Consequently, they had gradually lost all their religious values and had adopted evil ways and immoral manners under the influence of the godless Egyptian society. (Exo. 2:23-25; 18:7-9)
Now, when they had been freed by Moses from that sad situation of slavery and suffering, and were on their way to lead their lives as free men and the ruling class, they desperately needed to regain their lost moral and spiritual values. They urgently need to rebuild their shattered religious and social set-up and revive their demoralised society. Hence an immediate God’s call to Moses to come to Mount Sinai, where he was handed out a bitter, but very effective, prescription for the ills of his people in the form of the ‘Ten Commandments’. One of these Ten Commandments was the strict observance of the Sabbath, under a very severe penalty for anyone who did not. (Ex.35:2)
(1j-ii) The Sabbath was not really a ‘work-free rest day’ for Israel
According to this commandment, they were forbidden to indulge in their worldly pursuits on Saturday, the seventh day
of their week. It is clear from the abovementioned context that the aim of these restrictions was to force the people of Israel, to have at least one day reserved for learning their religious teachings and for improving the moral and spiritual values of their families and the society at large.
On sabbath day, they were required to go to their places of worship in large numbers and concentrate on their religious teachings and practices; and, as a Jewish saying goes, “There is no Sabbath in the sanctuary”. So we see that, after all, the Sabbath was not a ‘work-free rest day’ for the people of Israel. They were forced to serve God and work for Him on that ‘rest day’.
(1k) Sabbath, a day to thank God for deliverance from slavery
It is narrated in Exodus as well as in Deuteronomy, that the people of Israel had been serving as slaves in Egypt and they had suffered there so badly as if they were in an ‘iron furnace’ (Dt. 4:20). The Gracious God heard their groaning and delivered them from that agonising situation in Egypt, defeating and destroying their enemies. He had guided and helped them at every step during their arduous journey to freedom in the ‘promised land of Canaan’. (Exo. 2:23,24; Dt. 6:21-25)
As they wandered in the wilderness of Sinai, Mosesas had reminded them, time and again, that they should always remember how they suffered in Egypt and how God, by His mighty hand, had delivered them from the bondage of Pharaoh and his people. Mosesas had advised them strongly to remember their God gratefully, love Him wholeheartedly and obey His commands sincerely so that they could benefit from the blessings which God had promised to their forefathers. (Dt.11:1-11; 30:15-20)
In order to help them fulfil their moral and religious obligations, God reserved for them the ‘sabbath day’ so that, at least once a week, they could revive their faith, remember their God, and thank Him for His favours, paying full attention to Him without indulging in worldly affairs. Let us read the real basis and background of the Sabbath in the words of Mosesas. He is reported to have summoned all the people of Israel and advised them:
“Hear, O Israel, the statutes and the ordinances which I speak to your hearing this day, and you shall learn them and be careful to do them. The Lord our God made a covenant with us in Horeb. Not with our fathers did the Lord make this covenant, but with us who are all of us here alive this day.
“The Lord spoke to you face to face at the mountain [...] He said, ‘I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage. You shall have no other god besides me [...]’
“Observe the Sabbath, to keep it holy, as the Lord God has commanded you. Six days you shall labour, and do all your work; but the seventh day is a sabbath to the Lord your God; in it, you shall not do any work, you or your sons. You shall remember that you were a servant in the land of Egypt, and the Lord your God brought you out thence with a mighty hand and an outstretched arm; therefore, the Lord, your God, commanded you to keep the Sabbath”. (Dt.
5:1-15)
(1l) Why the reason for keeping the Sabbath is different in Exodus?
In the version of the Ten Commandments, recorded in Deuteronomy, Mosesas mentions “the deliverance from the slavery in Egypt”, as the basis for keeping the Sabbath. No mention is made in Deuteronomy of “God resting on the seventh day” as the reason for observing the sabbath day. In fact, the dogma that ‘God rested from work on the seventh day’ does not appear anywhere in the whole of Deuteronomy.
But in the version of the Ten Commandments that appears in Exodus, the reason given for observing the ‘sabbath day’ reads:
“Remember the sabbath day, to keep it holy For in six days the Lord made heaven and earth and rested on the seventh day; therefore, the Lord blessed the sabbath day”. (Exo. 20:8-11)
Then, we see that the only other place where Sabbath is linked to ‘God’s rest day’, again happens to be in Exodus. There God is shown to be not only resting but also refreshing on the sabbath day. It reads:
“Therefore the people of Israel shall keep the sabbath [...] It is a sign forever between me and the people of Israel that in six days the Lord made heaven and earth, and on the seventh day he rested and was refreshed”. (Exo. 31:16-17)
So we can see that the reason given in the book ‘Exodus’ for keeping the sabbath is quite different from the reason mentioned in Deut., where it reads, “Remember you were a servant in the land of Egypt, and the Lord your God brought you out thence; therefore, the Lord [...] commanded you to keep the Sabbath.” (Dt.5:15)
Now the question is: Why does the Book of Exodus link the ‘sabbath day’ with ‘God’s rest day’ instead of deliverance from slavery in Egypt as mentioned by Mosesas?
The obvious reason for this change is that during the centuries following Mosesas, when the people of Israel had become rich and prosperous, they found their slavery and suffering in Egypt as the basis of their Sabbath day very embarrassing for themselves. They felt very small and ashamed to have that poor, humble and humiliating past of their national history linked to their ‘holy and happy rest day’.
So the Scribes of Israel tempered with the book of ‘Exodus’ and did away with this “deliverance from the slavery and suffering in Egypt” as the reason for their Sabbath, mentioned by Mosesas. They devised the idea of “God resting and refreshing on the seventh day” and introduced it in the book Exodus as the reason for keeping the Sabbath.
Now they could proudly go around with a prestigious and sacred basis for their ‘sabbath rest day’. This noble ground for their ‘rest day’ looked quite appropriate and relevant to their social status as the ‘rich, righteous and chosen people of God’. So instead of thanking God for their delivery from slavery, they began to preach to their masses that they were ‘resting on Sabbath’ because God too, was observing it as ‘His rest day’.
We thank God that the document on
which the book ‘Deuteronomy’ is based, was not available to these Scribes in the early centuries after Mosesas, otherwise, they would have expunged from it too, the reason given by Mosesas for keeping the Sabbath. This document was discovered almost six hundred years after Mosesas, in the seventh century, in a temple in Jerusalem during the reign of Josia. And by that time, it was too late for them to temper with it and remove from it the real reason given by Mosesas for keeping the Sabbath. (Peake’s Commentary on the Bible, 2 Kings: 22:8-13, ed. 1962, under ‘Introduction to Pentateuch’, sec. 137a, p. 169)
(1m-i) Israel is punished for ignoring the real basis of the Sabbath
By ignoring the real basis of their ‘holy sabbath day’, the people of Israel had contravened another command of God; and for this disobedience and perjury, they were made to suffer again in Babylon the same misery and misfortune which they had suffered in Egypt. They had been warned not to forget the blessings and favours of their Lord, which He had bestowed upon them by delivering them from the bondage in Egypt and by granting them progress and prosperity in the world. Mosesas had warned them:
“When your son asks you in time to come, ‘What is the meaning of the testimonies, the statutes and the ordinances which the Lord our God has commanded you?’, then you shall say to your son, ‘We were Pharaoh’s slaves in Egypt; and the Lord brought us out of Egypt with a mighty hand; and the Lord showed signs and wonders, great and grievous, against Egypt and Pharaoh and all his household, before our eyes that he might bring us in and give this land [...] And the Lord commanded us to do all these statutes, to fear the Lord our God, for our good always, that he might preserve us alive, as at this day. And it will be righteous for us, if we are careful to do all this commandment before the Lord our God”. (Dt. 6:20-25)
(1m-ii) Quranic version of Israel’s neglect of God’s favours and covenant
At this stage, we cannot help quoting a few relevant verses from the Holy Quran regarding Israel’s neglect of God’s favours, His covenant and His commandments. Addressing the ‘Children of Israel’, God reminds them of His favours and the covenant; and reprimands them for neglecting His commandments. God says:
favour which I bestowed upon you, and fulfil your covenant with Me, I will fulfil My covenant with you, and Me alone should you fear. And believe in what I have sent down which fulfils that which is with you, and be not the first to disbelieve therein, and barter not My Signs for a paltry price, and take protection in Me alone. And confound not truth with falsehood nor hide the truth, knowingly. And observe Prayer and pay the Zakat, and bow down with those who bow. Do you enjoin others to do what is good and forget your own selves, while you read the Book? Will you not then understand? And seek help with patience and Prayer; and this indeed is hard except for the humble in spirit, Who know for certain that they will meet their Lord, and that to Him will they return. O children of Israel! remember My favour which I bestowed upon you and that I exalted you above the peoples. And fear the day when no soul shall serve as a substitute for another soul at all, nor shall intercession be accepted for it; nor shall ransom be taken from it; nor shall they be helped. And [remember the time] when We delivered you from Pharaoh’s people who afflicted you with grievous torment, slaying your sons and sparing your women; and in that there was a great trial for you from your Lord. And [remember the time] when We divided the sea for you and saved you and drowned Pharaoh’s people, while you looked on. And [remember the time] when We made Moses a promise of forty nights; then you took the calf [for worship] in his absence and you were transgressors.” (Surah al-Baqarah, Ch.2: V.41-52)
(1n) The Quranic concept of the creation of the universe
From the Islamic point of view, God’s works never finish, nor does He ever desist from His work for any reason whatsoever. He cannot be devoid of His attributes even for a fraction of a second, and ‘to create’ is His very prominent and permanent attribute, which remains in operation forever.
With regards to the creation of the universe, we quote a few verses from the Holy Quran that speak of very fundamental facts about the creation of the universe.
(1n-i) The universe: created out of ‘nothingness’ and is not eternal God says in the Holy Quran:
“[He is] the Originator of the heavens and the earth. When He decrees a thing, He does only say to it, ‘Be!’ and it is.”. (Surah al-Baqarah, Ch.2: V.118)
Here we are told that God did not create the universe by using some already existing raw material. He created it out of ‘nothingness’ by His decree. And that also means that our universe is not eternal; it has its beginning and, therefore, it must have an end.
(1n-ii) The ‘Big Bang’ and the ‘black hole’ theories in the Holy Quran.
The beginning of the universe is described by God as follows:
“O children of Israel! remember My
“Do not the disbelievers see that the heavens and the earth were [a] closed-up [mass], then We opened them out? And We made from water every living thing. Will they not then believe?”. (Surah alAnbiya’, Ch.21: V.31)
Here God has explained that the material created to make the universe was rolled up into a big mass and then it was made to spin and explode with such a great force that its pieces flung out into space and took the form of various planets, stars and other heavenly bodies. The flight of these ‘pieces turned bodies’ was naturally controlled by God and each of them was stationed where it was meant to serve the purpose of its creation. The ‘splinters’ of the left-over mass still roam the space as meteorites of varying sizes, which sometimes enter and get burnt in the atmosphere of the earth and are seen as ‘shooting stars’. However, some bigger ones do escape being burnt completely and fall to the earth.
This phenomenon of the ‘explosion of the mass’, used in the creation of the universe, is now accepted by modern science as the ‘Big Bang’. The scientists have also discovered that the universe so created eventually ends up in what is now known as a ‘black hole’; and it is inspiring to know that the Arabic word translated as ‘clove asunder’ also means ‘total darkness’. So in this one Arabic word is described, the beginning and the end of the universe. (Revelation, Rationality, Knowledge and Truth by Hazrat Mirza Tahir Ahmadrh, under ‘Quran and Cosmology’, ed. 1998, pp. 304-305)
(1n-iii) ‘Expansion of the universe’, in the Holy Quran
It has been relatively recently discovered that the universe is expanding. This fact is also mentioned in the Holy Quran. God says:
“And We have built the heaven with [Our own] hands, and verily We have vast powers.”. (Surah adh-Dhariyat, Ch.51: V.48)
This very short verse of the Holy Quran, revealed more than fourteen hundred years ago, mentions a deep secret of the universe which has recently been discovered by cosmologists. It is now accepted that our universe is expanding. The explosive force of the ‘Big Bang’ which created the heavenly objects and made them fly into space, is still acting on these objects, pushing them further away. (Revelation, Rationality, Knowledge and Truth by Hazrat Mirza Tahir Ahmadrh, under ‘Quran and Cosmology’, ed. 1998, pp. 303)
(1n-iv) The end of the universe and its re-creation.
The following verse mentions how the universe, once created, ends up, and how the new universe is created again by the Lord. It says:
“[Remember] the day when We shall roll up the heavens like the rolling up of written scrolls by a scribe. As We began the first creation, so shall We repeat it — a promise [binding] upon Us; We shall certainly perform it.” (Surah al-Anbiya’, Ch. 21:105)
This verse describes that sometime in the very distant future, the heavenly objects will be rolled up like the rolling up of a scroll. And surprisingly, the scientific descriptions about the ultimate destruction of the universe, making a ‘black hole’ are similar to the one mentioned in this verse. The scientists say that the explosive force that keeps the universe expanding, will gradually become so weak that it will be overcome by the gravitational pull of these objects; and all these planets will merge together again, making a big revolving mass.
And then, under its own tremendous gravitational and electromagnetic force, this revolving mass will get pressed into a sheet, which will get rolled up like a scroll. The inward gravitational force of this mass will grow so powerful that it will cause the other stars to collapse and pull them into itself. As this mass grows, its immense inward pull will even pull the radiation and light into it, causing total darkness, the socalled ‘black hole’.
Once a ‘black hole’ is created, it grows rapidly because it devours even very distant stars; and it is estimated that in our galaxy there exists a ‘black hole’ of two million solar masses. According to some other calculations, many black holes in the universe could be as big as three thousand million solar masses. Following the eventual collapse of the universe into a ‘black hole’, there emerges from that singularity a ‘white hole’ with a new Big Bang, and a new beginning of another universe. And so the cycle of creation goes on. (Revelation, Rationality, Knowledge and Truth by Hazrat Mirza Tahir Ahmadrh, under ‘Quran and Cosmology’, ed. 1998, pp. 304-307)
(1n-v) The motion of heavenly bodies mentioned in the Quran long ago
Until recently, it was thought that the sun is stationary but the Holy Quran declared as early as fourteen hundred years ago that:
“And the sun is moving on the course [prescribed] for it. That is the decree of the Almighty, the All-Knowing God.” (Surah Ya Sin, Ch.36: V.39)
The Holy Quran had, in fact, mentioned long ago that all the heavenly bodies are in a state of motion, a fact that has been discovered by scientists only recently. It says:
“And He it is Who created the night and the day, and the sun and the moon, each gliding along in its orbit”. (Surah alAnbiya’, Ch.21: V.34)
Again it says:
without any pillars that you can see. Then He settled Himself on the Throne. And He pressed the sun and the moon into service: each pursues its course until an appointed term. He regulates it all. He clearly explains the Signs, that you may have a firm belief in the meeting with your Lord.” (Surah arRa‘d, Ch.13: V.3)
(1n-vi) The creation of the universe in ‘six days’.
The Holy Quran also mentions, like the Bible, that the heaven and earth were created in six ‘days’ but it does not divide the day into the ‘night’, ‘morning’ or ‘evening’ as the Bible does. The verse reads:
“Verily, your Lord is Allah Who created the heavens and the earth in six periods, then He settled Himself on the Throne; He governs everything.” (Surah Yunus, Ch.10: V.4)
We have already discussed that the ‘day of God’ could be of a very long period of time; and that the ‘six days’ stand for the six periods or six stages of creation. The Holy Quran does not mention, like the Bible, that ‘God rested’ after six days; rather, it says that, having created the heaven and earth, ‘God settled on His Throne’ and continued to govern the universe.
(1n-vii) Some other facts about the creation
The following four verses of the Holy Quran are quite comprehensive and throw more light on the creation of the universe. They read:
capabilities, necessary for providing ‘food for all seekers alike’ according to their requirement. So this makes the creation of the earth complete in ‘six days’. Then it is mentioned that the heaven was created and decorated with various ‘lamps’ (stars, sun and moon) in ‘two days’. Now, this does not mean that the heaven was created after the creation of “earth, mountains and the food for all seekers”. The earth could not have produced all the provisions necessary to sustain and feed ‘all the seekers of food’ if the ‘heaven’ had not been there already. So the fact is that the heaven with its lamps was created during the same first two days (periods) when the earth was being created. Therefore the total number of ‘days’ that the creation of the earth and heaven took, remains the same six; and not eight as it apparently looks.
(Tafsir-e-Kabir by Hazrat Mirza Bashirud-Din Mahmud Ahmadra, Vol. 3, Surah Yunus, Ch.11: V.4, ed. 1986, London, p. 20-21)
A divergent view stands corrected
Some Muslim scholars have suggested that the ‘first two days’, in which the earth was created, are also included in the ‘four days’ in which the mountains and the provisions are said to have been created. And then, they say, after the complete creation of the earth with its mountains and provisions in ‘four days’, the heaven was created in the ‘next two days’, thus making the total number of days six.
But this, as we have already mentioned, is not possible; and modern science too has established that all these heavenly objects, including our earth, were created at the same time, i.e., in the first two ‘days’ or stages. And then, in the next ‘four stages’, the earth developed its mountains and other capabilities to produce living creatures and their nourishment, under the influence of this ‘heaven’. (Ibid.)
The world’s population cannot outgrow the feeding capacity of the earth
“Allah is He Who raised up the heavens
“Say: ‘Do you really disbelieve in Him Who created the earth in two days? And do you set up equals to Him?’ That is the Lord of the worlds. He placed therein firm mountains rising above its [surface], and blessed it [with abundance], and provided therein its foods in proper measure in four days — alike for [all] seekers. Then He turned to the heaven while it was [something like] smoke, and said to it and to the earth: ‘Come ye both of you, willingly or unwillingly.’ They said, ‘We come willingly.’ So He completed them into seven heavens in two days, and He revealed to each heaven its function. And We adorned the lowest heaven with lamps for [light] and for protection. That is the decree of the Mighty, the All-Knowing.
(Surah Ha Mim as-Sajdah, Ch.41: V.10-13)
In these verses, a lot of information has been given with regard to the creation of the earth and heaven. It is said that the earth was created in ‘two days’ (periods or stages), and then, it is said that in the next ‘four days’ the earth was blessed with mountains, treasures and many other
These verses also highlight the fact that the earth has the full capacity to “provide proper food to all those creatures living on it who try to get it according to the laws of nature.” So the fear that the earth may not someday be able to grow sufficient food for the fast-increasing population of the world is groundless. According to agriculture experts, the earth can provide food for ten times the present population of the world; and the food supply of the world grows twice as fast as its population. (Five Volume Commentary of Holy Quran, Surah Ha Mim as-Sajdah, Ch.41: V.1-12, sec. 3563-3564)
Lastly, we may explain that the expression used in the verse that the ‘heaven and earth said we come willingly’, signifies that everything in this universe is subject to certain divine laws. It obeys and works according to those laws of nature. Only man has been given the choice to obey or to defy the divine laws, and unfortunately, man often uses this choice and freedom to his own detriment. (Ibid., p. 303)
Vinoba Bhave visits Qadian: When a Hindu nationalist leader accepted the gift of the Holy Quran
track
A series looking at the high standard of morals of the Promised Messiahas, his Khulafa and the hospitality of the Ahmadiyya Muslim Community when receiving visitors
Vinayak Narahari Bhave, also known as Vinoba Bhave, born around 1895, was a significant figure in various national movements, working closely with Mohandas Karamchand Gandhi during British rule and continuing his efforts for social reform in India post-partition. (“VinobaBhave”, www.britannica.com) He was the founder of the Bhoodan Yajna (“Land-Gift Movement”), also known as the Bloodless Revolution, which aimed to persuade wealthy landowners to voluntarily give a percentage of their land to landless people. (“Agriculture”, Social Science Contemporary India II: Textbook in Geography for Class X, New Delhi: NCERT, 2019. p. 43)
Bhave conceived the idea of the landgift movement, known as Bhoodan, in 1951 while touring villages in Andhra Pradesh. This initiative began when a landowner responded to Bhave’s appeal on behalf of landless Dalits by offering him land. Bhave then travelled from village to village, seeking land donations to distribute to the
landless. Critics argued that Bhoodan would lead to land fragmentation, hindering large-scale agriculture. To address these concerns, Bhave later promoted gramdan, a system where villagers pooled their land and reorganized it under a cooperative framework. (“Vinoba-Bhave”, www.
britannica.com)
In 1959, to further spread the message of his Bhoodan movement, Bhave undertook a significant journey to Punjab and Kashmir. (“Northward and Eastward”, www. mkgandhi.org)
After leading a long and active life dedicated to social reform, Vinoba Bhave passed away in 1982. In recognition of his contributions, he was posthumously awarded India’s highest civilian award, the Bharat Ratna, in 1983. He was also a recipient of the prestigious Ramon Magsaysay Award. (“Vinoba Bhave: The Acharya who started Bhoodan Movement”, www.newsgram.com)
The subsequent account details his interactions and experiences during this journey, excerpted from Tarikh-eAhmadiyyat, Volume 20, pages 339-341 and 393-394.
On 1 April 1959, he entered Punjab and reached Pathankot at the end of May to enter Kashmir. According to Tarikhe-Ahmadiyyat, Vol, 20, in Pathankot, a delegation of Jamaat Ahmadiyya Qadian, under the leadership of the then Nazir Dawat-o-Tabligh, Sahibzada Mirza Waseem Ahmad, had a detailed meeting with him and introduced him to the Jamaat. Among the members of this delegation were Sheikh Abdul Hameed Sahib BA, Nazir Bait-ul-Mal Qadian, Malik Salahuddin Sahib MA, Younis Ahmad Sahib Barelvi, Chaudhry Abdul Qadeer Sahib, Assistant Nazir Da‘wat-o-Tabligh Qadian, Maulvi Muhammad Hafeez Sahib Baqapuri, Editor Badr, Qadian, Fazl Elahi Khan Sahib.
This delegation presented a gift of the Holy Quran (with its English translation) and other Islamic literature, which Vinoba Bhave accepted with great joy and respect and then, in a gathering of about 10,000 people, including many ministers and Members of the Legislative Assembly of Punjab, mentioned this meeting and the gift in particular and said that:
“I am profoundly delighted today. Muslim brothers from Qadian visited me and offered a copy of the Holy Quran as a gift. I said to them, ‘You have presented me with the most valuable treasure; there is nothing more cherished than this. Today, you have given me your most beloved possession.’” (Badr, Qadian, 28 May 1959, p. 1 and 12)
This tabligh meeting and Vinoba’s views on the services of the Ahmadiyya Jamaat
to the Quran were widely discussed in the Indian press. Pratab (Delhi and Jalandhar) and Azad Hind (Calcutta), etc prominently published the news items and summary of his statement. Moreover, this great service of the Ahmadiyya Jamaat was seen by the Muslim press and religious scholars of India with great respect and admiration, and they paid a huge tribute.
The organ of Jamaat-e-Islami Hind (Delhi) published the following note in its publication on 4 June 1959, under the title: “In the service of the Qadiani delegation, Vinoba Bhave Ji”
“Just when Acharya Vinoba Bhave was visiting Punjab, a delegation of Ahmadiyya Jamaat of Qadian met him and presented to him a translation of the Holy Quran and the biography of the Holy Prophetsa, upon which Vinoba Bhave Ji expressed his special thanks. Mentioning the English translations of various Western orientalists and Asian scholars, Acharya said that he has not only read these English translations but also seen some translations and commentaries in Urdu language besides Gujarati, and Marathi. In this regard, he also mentioned the study of Maulana Abul Kalam Azad’s two volumes of Tarjaman-ul-Quran.” (Badr, Qadian, 11 June 1959, p. 1)
He is reported to have said:
“Even now, I have a copy of the Holy Quran, which is printed in the style of Qaida Yassarnal-Quran.” (Ibid.)
Vinoba Bhave stated that he had studied the life of the Holy Prophetsa through books edited by Allama Shibli and Allama Syed Sulaiman Nadvi. Regarding Hazrat Abu Bakrra, he said:
“This rank is not attained by everyone.” (Ibid.)
On the same day, in the speech, he mentioned the Prophets of God, peace be upon him, and said that Islam says that there should be no difference between one prophet and another. All the apostles have called for universal brotherhood, which should be accepted. (Ibid.)
He also said that although the Ahmadis are considered by other Muslims as outside the fold of Islam, their unwavering efforts to spread their message are commendable and worthy of imitation. (Badr, Qadian, 11 June 1959, p. 1)
Abdul Majid Daryabadi not only published the above note in his newspaper, Sidaq Jadeed (Lucknow) on 12 June 1959, but also in the publication of his newspaper
on 19 June 1959, he submitted the following note under the title of “Ek Tablighi Khabar” – meaning “A News of Preaching” – and said that there is news from East Punjab that when Acharya Vinoba Bhave visited on foot, a delegation from the Ahmadiyya Jamaat of Qadian presented him with an English translation of the Holy Quran and books on the Holy Prophet’s biography. The writer expresses shame, noting that when Acharya Bhave visited Oudh and stayed in Daryabad, neither the writer nor any followers from Nadwi, Deobandi, or Tablighi groups offered similar gifts. The writer reflects on whether these Islamic groups are missing opportunities for such preaching services, while the “out of Islam” Ahmadiyya Jamaat consistently fulfils this duty. (Badr, Qadian, 2 July 1959, p. 1)
In volume 20 of Tarikh-e-Ahmadiyyat, it is stated that in May 1959, Acharya Vinoba Bhave had promised the Ahmadiyya delegation that he would return after completing his visit to Kashmir and he would visit Qadian. So, as promised, he reached Dhariwal on 4 November 1959 and then afterwards came to Qadian, where he was warmly welcomed. He arrived at the place of reception with his colleagues and hundreds of other non-Muslim dignitaries. Hazrat Abdul Rehman Sahib Jat, then Ameer Jamaat Qadian, read out the address on behalf of the Jamaat, in which he presented a summary of the economic system of Islam. After the address, Tafsir-eSaghir and other literature were presented to the guest, Acharya Vinoba Bhave, which he accepted and expressed his gratitude for. Acharya Vinoba Bhave, in reply to the address, expressed his happiness that he had an opportunity to visit Qadian.
Later, he gave a speech on the college grounds to a gathering of six to seven thousand people, in which he mentioned the good conduct of the Jamaat and the priceless gift of the Holy Quran and said:
“The Ahmadi brothers spoke with great love and presented me with the Holy Quran with Urdu commentary and also gifted me some other books. Earlier, I was given the Quran with an English translation in Pathankot.” (Badr, Qadian, 12 November 1959, pp. 1-2)
(Excerpted from Tarikh-e-Ahmadiyyat, Volume 20, pp. 339-341 and 393-394)
Awwab Saad Hayat
Al Hakam
A postal stamp celebrating Vinoba Bhave | Wiki Commons
100 Years Ago...
Hazrat Khalifatul Masih II’s heartfelt message to the Jamaat before departing to Europe in 1924
Hazrat Mirza Bashir-ud-Din Mahmud Ahmad, Khalifatul Masih IIra embarked on his tour of Europe in 1924 that marked a pivotal moment for the Jamaat, ushering in a new era of global outreach and opportunity to spread the message of Islam. Hazrat Musleh-e-Maud’sra participation in the Wembley Conference also fulfilled the divine vision of the Promised Messiahas in which he witnessed himself delivering a well-reasoned speech in London. (Tadhkirah [English], p. 239)
The departure of Hazrat Khalifatul Masih IIra from Qadian for this historic tour was an emotionally charged and significant moment for the Jamaat, as it marked the first time a Khalifa of the Ahmadiyya Muslim Community left their homeland. On the other hand, the temporary separation from members of the Jamaat weighed heavily on the Khalifa’s heart. Consequently, Hazrat Khalifatul Masih IIra sent the following heartfelt message from the ship to members of the Jamaat in Qadian:
‘This telegram shall be wired after our sailing’
“[I, Khalifatul Masih II, am] very pleased to know the birth of [the] grandson to Hazrat Khalifa-tul-Masih I[ra]. Name the child
Abdul Basit. Sorry, you did not wire us the Qadian news which could reach us before sailing.
“Inform all Ahmadi brothers and sisters that I have sailed today with a heavy burden on my heart on their account. I am praying for them more than ever since I started on this journey. I have found in them that sincere love and devotion to my humble self, which even I myself was not aware of. God bless you, my people. Keep in Him firm faith, love Him sincerely and devotedly, and honour and obey His Prophets.
“Brothers, you are surrounded by enemies on all sides, so never forget this and think how bitter your end will be if you are likewise forsaken by God. Try to be as near to God as possible, which you can do only if you become true Ahmadis.
“So be steadfast in prayers, ready to sacrifice everything for God and be honest to the utmost in all your transactions. Fear God and love your brothers. Propagate Islam to the farthest corners of the world.
“I pray for you and request your prayers for the success of the mission on which I am going. You do not know, nay you can not gauge the love I have for you. Oh! How painful it was for me to part from you, how heart-rending it was to leave you behind! But that was only in body. My soul always
was, is, and will ever remain with you. I am yours in life or death. Your happiness is my heart’s desire and progress towards high material and spiritual goal my only wish.
“I know that many of you are now sorry to have requested me to proceed personally to Europe. But let us forget our present sorrow and make preparations for greater benefits. Let us pray to God to lead us on the path of success. God bless you my brothers
and you my sisters and be with you wherever you are and in whatever condition.
“Khalifa-tul-Masih.
“Bombay, Byculla, 10:15 [am], 15 [July 1924].”
(Transcribed and edited by Al Hakam from the original English, published in the August 1924 issue of The Review of Religions)
Ahmadiyya Muslim Community in the Holy Land holds
27th Jalsa Salana, emphasising justice and peace
The Ahmadiyya Muslim Community gathered under the expansive skies of the Mahmud Mosque in Kababir, Haifa, on 4 July 2024 to mark the commencement of its 27th Jalsa Salana. This year’s annual convention, themed “And Allah calls to the abode of peace,” brought together a diverse audience, including Muslims, Jews, Druze, non-religious individuals, and Buddhists.
In his address, the Amir of Jamaate-Ahmadiyya Kababir spoke about the prophecies in the Holy Quran and the teachings of the Holy Prophet Muhammadsa regarding the future of Islam. He highlighted the Jamaat’s belief in Hazrat Mirza Ghulam Ahmadas of Qadian as the Promised Messiah
and Mahdi, destined to restore true Islamic values in the modern era.
Touching upon themes of justice and moderation, Amir Sahib underscored the shared principles of Islam and Judaism, which advocate against excessive punishments and emphasise divine justice. He cautioned against the illusion of perpetual power, urging nations to pursue peace through mutual respect and understanding.
Dr Uriel Simonsohn, a professor at Haifa University, contributed with insights into the historical coexistence of Jews under Muslim rule, citing Jewish scholars who acknowledged the freedoms and advancements during that period.
The event was attended by dignitaries, including the Mayor of Haifa, who praised the Ahmadiyya Muslim Community’s efforts during challenging times.
A video presentation showcased the Community’s resilience and humanitarian initiatives amidst conflict.
As the gathering concluded, participants were left with a message of hope and commitment to justice, accompanied by prayers for global peace and harmony.
The Ahmadiyya Muslim Community’s Jalsa Salana included discussions on faith, community service, and interfaith dialogue, reflecting its ongoing dedication to fostering understanding and unity in the Holy Land.
Photo courtesy of AMJ Kababir
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
14 June 2024
Muhammadsa: The Great Exemplar
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
Today, I will briefly mention the Expedition of Banu Nadir. An introduction to the tribe of Banu Nadir is as follows; the Banu Nadir were a Jewish tribe that lived in Medina. Some historians have written that the Banu Nadir were a Jewish tribe from Khaybar and their township was called Zahrah. (Sirat Al-Halabiyyah, Vol. 2, Dar Al-Kotob AlIlmiyah, Beirut, Lebanon, p. 356)
When the Holy Prophetsa migrated to Medina, the leader of the Banu Nadir at the time was Huyayy bin Akhtab. In the sixth generation of his ancestors, the name of Nadir bin Niham can be found and it was because of him, the tribe was known as the Banu Nadir.
The mother of the believers, Hazrat Safiyyahra, was the daughter of this very leader of the Banu Nadir, Huyayy bin Akhtab. In books of history, it is recorded that the ancestry of Huyayy bin Akhtab connects to Prophet Aronas, the brother of Prophet Mosesas. Several individuals among the ancestors of Huyayy were blessed with prophethood and he was very proud of this fact. He would proudly boast, saying, “Allah the Almighty has been gracious towards us in this life and He will be kind and gracious towards us in the hereafter as well. He will punish us for some days due to our sins, but heaven will eventually be our resting place.” Due to this very arrogance and pride in his ancestry, Huyayy turned away from the teachings of the Holy Prophetsa. In terms of the location of the Banu Nadir, they lived half a mile northeast of the Quba Mosque. Travelling from the centre of Medina, their township came first and the Quba Mosque was located a little further towards the south. (Dairah Ma‘arif Sirat Muhammad Rasoolul-Allahsa, Vol. 7, Bazam Iqbal Lahore, 2022, pp. 171-172)
The Expedition of Banu Nadir took place in Rabi’ al-Awwal [the third month of the Islamic calendar], in the fourth year after Hijra. According to one account, it took place prior to the Battle of Uhud and Imam Bukhari states the same. However, at the same place, Imam Bukhari has also
added that, according to Ibn Ishaq, it took place following the Battle of Uhud and the incident of Bi’r-e-Ma‘unah. Furthermore, ‘Allamah Ibn Kathir and most other scholars, historians and biographers have stated that the Expedition of Banu Nadir took place after the Battle of Uhud. (Sirat Al-Halabiyyah, Vol. 2, Dar Al-Kotob AlIlmiyah, Beirut, Lebanon, p. 357; Sahih alBukhari, Kitab al-aghazi, Bab hadith bani nadir…)
With regards to the causes of the Expedition of Banu Nadir, it is stated that prior to the Battle of Badr, the Quraish of Mecca had written to ‘Abdullah bin Ubayy bin Sulul and to other idol worshippers from [the tribes of] Aus and Khazraj – the Holy Prophetsa was in Medina at the time – stating, “You have given refuge to our tribesman. You outnumber them in Medina. We swear on oath that either you fight them, or expel them from your town. Otherwise, we will gather all of Arabia and attack you. We will fight your soldiers and kill your women and children.”
The disbelievers of Mecca wrote this letter to the leaders of Medina. When Ibn Ubayy and other idol worshippers received this letter, they sent messages to one another and made a firm resolve to fight the Holy Prophetsa and his Companions. When the Holy Prophetsa was informed of this, he met the leaders of Medina with a group of his Companions and said, “The Quraish have written an extremely threatening letter to you. Do not allow this letter to deceive you, lest you put yourselves in doubt and start fighting your own brothers and sons.” When they heard these words of the Holy Prophetsa, they understood the matter, altered their intentions and dispersed. As such, the threat from the Quraish of Mecca was rendered unsuccessful.
Then, after the Battle of Badr, the Quraish wrote a letter to the Jews saying, “You have weapons and fortresses. Either you fight against our tribesman [i.e., the Holy Prophetsa] or we will attack you, kill your men and make your women our
slaves.” When this letter reached the Jews, the Banu Nadir decided to break their treaty with the Holy Prophetsa, because the Jewish tribes were already seeking an opportunity to eliminate the authority and power of the Muslims as soon as possible. Now, they thought of making a plan to, God forbid, murder the Holy Prophetsa. Thus, they sent him a message saying, “You should come with 30 of your Companions, and 30 of our scholars will also be present. Let us meet at a place that is central between us and you.”
Meaning they chose a mutually accessible place. They said, ‘Our people will listen to your words. If they accept you (meaning our scholars believe in you), we too shall accept.’”
The next day, the Holy Prophetsa set out with 30 of his Companions towards them, and 30 Jewish scholars also came to the Holy Prophetsa. When the Jews came out into the open field, they said to one another, “How can you attack him when he is accompanied by 30 of his Companions? It is difficult to attack him when he has 30 Companions who are ready to sacrifice their lives for him.”
Upon this, they [the Jews] sent a message to the Holy Prophetsa saying, “How can we converse in a group of 60 people? You bring three of your Companions, and we will also bring three of our scholars who will listen to your discourse.” The Holy Prophetsa agreed to go with three Companions. Three Jewish scholars also came. Each one of them had knives and they plotted to attack the Holy Prophetsa
The Holy Prophetsa was ready to go and was on his way when a woman of the Banu Nadir who sympathised with the Muslims informed an Ansari Companion about the entire conspiracy that the Jews had plotted to deceive him. He then came and informed the Holy Prophetsa about the intention of the Jewish tribe. Before the Holy Prophetsa could reach the tribe, he returned to Medina. (Subul-ul-Huda Wa Al-Rishad, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut Lebanon, 1993, p. 317)
Mentioning another reason for this
battle, an author has written that the Banu Nadir secretly sent a message to the Quraish, instigating them to fight the Holy Prophetsa, and even informed them of some of the defensive vulnerabilities of the Muslims. This happened when the Quraish had encamped near Uhud to fight the Muslims. Only Musa ibn ‘Uqbah has mentioned this reason. According to some narrations, even before the Battle of Uhud, the Jews had thoroughly instigated the Quraish of Mecca, resulting in that battle. (Dairah Ma‘arif Sirat Muhammad Rasool-ul-Allahsa, Vol. 7, Bazam-i-Iqbal Lahore, 2022, pp. 175-176)
Another important and immediate reason given for this event is that after returning from the expedition of Bi’r-eMa‘unah, when Hazrat ‘Amr bin Umayyah Damrira had killed two men from the Banu Amir tribe, with whom the Muslims had a treaty, the issue of blood money arose. In this matter, the Holy Prophetsa had gone to the Banu Nadir (Sirat Al-Halabiyyah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut Lebanon, p. 357) because one of the clauses of the treaty he had made with the Jews was:
Meaning, they would cooperate with the Muslims regarding cases of blood money. (Dairah Ma‘arif Sirat Muhammad Rasoolul-Allahsa, Vol. 7, Bazam Iqbal Lahore, 2022, pp. 172)
The details of this incident, as have already been mentioned in the account of Bir-e-Ma‘unah that Hazrat Amr bin Umayyah Damrira was returning to Medina from Bir-e-Ma‘unah. When he reached a place named Qanat – Qanat is one of the three well-known valleys of Medina, situated between Medina and Uhud, where farming was prevalent – he met two members of the Banu Amir tribe. The Holy Prophetsa had established a pact with the Banu Amir tribe. Hazrat Amrra enquired about their genealogy, which they then told him. The two of them remained with him, and when they fell asleep, Hazrat Amr bin Umayyah
Damrira attacked them, killing both of them. He then swiftly made his way to the Holy Prophetsa and narrated the entire incident. The Holy Prophetsa stated, “You have made a grave error. We had a peace treaty with them.” Hazrat Amr bin Umayyahra responded, “I was unaware of this pact. I assumed that they were disbelievers as their tribe had betrayed us.”
Hazrat Amrra had also brought their belongings and clothing. The Holy Prophetsa instructed to return the belongings and clothing to their families. The Holy Prophetsa sent these along with the blood money. Thereafter, the Holy Prophetsa went to the Banu Nadir on a Saturday and offered his prayers in the Quba Mosque. There were some Companions from among the Muhajirun and the Ansar accompanying the Holy Prophetsa. When he reached the Banu Nadir tribe, the Holy Prophetsa had fewer than ten Companions with him. He found them sitting in their gatherings, so he went and sat down to have a conversation with them so that they could assist him in paying the blood money for the two individuals who Hazrat Amrra had killed. (Subul-ulHuda Wa Al-Rishad, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut Lebanon, 1993, p. 318; Furhang-e-Sirat, Zawar Academy, Karachi, p. 239)
Hazrat Mirza Bashir Ahmadra has also written about the reasons which led to this battle, shedding further light:
Describing the causes leading up to this ghazwah, experts of Hadith and Sirah have presented varying factors. Due to these varying views, a difference of opinion has also arisen with respect to the era of this ghazwah.” Hazrat Mirza [Bashir Ahmad] Sahibra says, “Ibn Ishaq and Ibn Sa‘d, who I have followed here without any specific investigation, have placed the ghazwah of Banu Nadir after the battle of Uhud and the incident of Bi’r-eMa‘unah. In support of this view, they write that on his way back to Medina, ‘Amr bin Umayyah Damrira, who was taken captive and then released by the disbelievers in the incident of Bi’r-e-Ma‘unah, encountered two men from the tribe of Banu ‘Amir, who had entered into a treaty with the Holy Prophetsa
Since ‘Amr was unaware of this treaty and agreement, upon finding an opportunity, he killed these two men in retribution for the martyrs of Bi’r-e-Ma‘unah, whose deaths were owed to a chieftain of the Banu ‘Amir, named ‘Amir bin Tufail, even though […] the people of Banu ‘Amir had themselves refrained from this murder and bloodshed (they did not participate in the fighting, however because of the chieftain’s deception, ‘Amr considered them to be the enemy and killed them). When ‘Amr bin Umayyahra arrived in Medina, he submitted the entire account to the Holy Prophetsa, and told him about the killing of those two men as well. When the Holy Prophetsa was informed of the killing of these two men, he was very displeased by this action of ‘Amr bin Umayyahra, and said, ‘They were our confederates.’ The Holy Prophetsa immediately sent the blood money of both these men to the respective families. However, since the people of the Banu ‘Amir were allies of the Banu Nadir, and the Banu Nadir were allies of the Muslims, by virtue of treaty, the Banu Nadir were also liable to bear an equal share of the blood money.
(Owing to their treaty with the Muslims, the Banu Nadir were to share by offering a portion of the blood money). As such, along with a few of his Companions, the Holy Prophetsa went to the settlement of the Banu Nadir and explaining the entire incident, he asked for their share of the blood money. He explained that this killing was a mistake and that the blood money should be offered, so the Muslims would offer their portion and because they had agreed to a treaty with the Muslims, the Banu Nadir should offer their portion as well.
He further writes:
Most historians have adopted the abovementioned narration, to the extent that this very narration has become generally renowned and prominent in history. However, in contrast to this, an authentic narration has been transmitted by Imam Zuhri. This narration states that after the Battle of Badr (the exact year and month are not known), the chieftains of the Quraish wrote a letter to the Banu Nadir saying, ‘Declare war against Muhammad[sa] and the Muslims, or we shall wage war against you.’ Upon this, the Banu Nadir mutually consulted and decided that they should tactfully assassinate the Holy Prophetsa. To this end, they schemed to invite the Holy Prophetsa by some excuse, and then find an opportunity to murder him. As such, they sent word to the Holy Prophetsa that they would like to arrange a religious dialogue between the Holy Prophetsa and their own scholars.
“They claimed that if the truth of the Holy Prophetsa became evident to them, they would accept him; therefore, the Holy Prophetsa should come along with thirty Companions so that an exchange of religious views could take place with thirty Jewish scholars.
“On the one hand, they conveyed this message to the Holy Prophetsa, while on the other, they consolidated their scheme and fully prepared accordingly. They conspired that after the Holy Prophetsa had arrived, these very same ‘scholars,’ secretly possessing hidden daggers, would find an opportunity and assassinate the Holy Prophetsa. However, a lady from the tribe of the Banu Nadir, transmitted timely information with respect to the evil motives of her people to a man from the Ansar, who was her brother. The Holy Prophetsa had only just left his residence, when he received this news and returned. The Holy Prophetsa immediately commanded mobilisation, and set out towards the fortresses of the Banu Nadir. As soon as he reached there, the Holy Prophetsa besieged them and sent a message to their chieftains that, under the circumstances which had come to light, they could not be permitted to remain in Medina, until they were to settle a new treaty with the Holy Prophetsa and assure him that they would not violate their treaty and commit treachery again. The Jews, however, plainly refused to settle another treaty, and in this manner, war commenced. The Banu Nadir very arrogantly took to their fortresses (They took to their fortresses out of rebellion and haughtiness in an attempt to display their might).
“On the following day, the Holy Prophetsa received news, or perhaps gathered from circumstances, that the other tribe of the Jews, known as the Banu Quraizah was also displaying signs of rebellion. The Holy
Prophetsa took along a detachment and marched towards the fortresses of the Banu Quraizah and besieged them as well. When the Banu Quraizah saw that their secret had been leaked, they became fearful and seeking forgiveness, settled a new treaty of peace and security, and a mutual alliance with the Holy Prophetsa. Upon this, the Holy Prophetsa lifted the siege and returned to the fortresses of the Banu Nadir. However, the Banu Nadir persisted in their obstinacy and hostility, and a proper state of war commenced.
“These are the two varying narrations which have been related with respect to the cause of the Ghazwah of Banu Nadir. From a historical perspective, the latter narration is more correct and authentic, and other narrations also support this in principle. However, the first narration has been more widely accepted by historians and various authentic Ahadith have also alluded to its authenticity. As such, although Imam Bukhari has given precedence to the narration of Zuhri, he has still mentioned the blood money of the two people who were killed from the ‘Amir tribe. Therefore, in our opinion, if both narrations are deemed to be correct and taken together, there is no harm in this. Albeit, as far as the era of this ghazwah is concerned, one narration must be given preference from among the two, because in this respect, both narrations cannot be correct. It appears as if on various occasions, different causes for war were created by the Banu Nadir, and the Holy Prophetsa continued to grant them respite and dealt with them in a forgiving manner. However, when the final cause arose after the incident of Bi’r-e-Ma‘unah, the Holy Prophetsa reminded them of all their previous designs and finally took military action against them. In other words, all the causes that have been mentioned are correct in their own right, but the final motivating factor was the one that took place when the blood money was demanded for the two men killed from the Banu ‘Amir.
[And Allah knows the truth best.]”
Everything that I have mentioned was taken from “The Life & Character of the Seal of the Prophets.” (Sirat Khatam-un-Nabiyeen, pp. 522-525)
Then, it is also recorded that another reason behind the evil conspiracy of the Banu Nadir to murder the Holy Prophetsa was the following incident, as has already been mentioned:
Regarding the blood money issue, the Holy Prophetsa went to the Banu Nadir along with a group of his Companions. The Holy Prophetsa set out on a Saturday. He offered prayers at the Quba Mosque along with a group of the Muhajirun and Ansar, and then, as per the treaty, went to the Banu Nadir and demanded the blood money. (Sirat Encyclopaedia, Vol. 7,, Darussalam, Riyadh, 1434 AH, p. 38)
The Companions who accompanied the Holy Prophetsa numbered less than ten. This is in accordance with this narration. It states that among them were Hazrat Abu Bakrra, Hazrat Umarra and Hazrat Alira. The names of Hazrat Zubairra, Hazrat Talhahra, Hazrat Sa‘d bin Mu‘adhra, Hazrat Usaid bin Hudairra and Hazrat Sa‘d bin ‘Ubadahra are also mentioned. (Kitab-ul-Maghazi, Vol. 1, Dar Al-Kotob Al-Ilmiyah, Beirut Lebanon, 2003, p. 309)
When the Holy Prophetsa arrived there and spoke to the Jews about the blood money, they replied by saying, “Of course, but please O Abul Qasim, have some food first and then we can attend to your work.” In this way, the Jews appeared to speak cordially to the Holy Prophetsa, but secretly they were plotting to murder him. At that time, the Holy Prophetsa was sitting in the shade of a wall of one of their houses. The Jews consulted among themselves and said, “You will never have a better opportunity than this to get rid of him [i.e., the Holy Prophetsa]. So tell us, who will climb to the roof of this house and drop a large rock from the wall onto him, so that we may be rid of him?” (Sirat Al-Halabiyyah, Vol. 2, Dar AlKotob Al-Ilmiyah, Beirut, Lebanon, p. 357)
Another author, while relating this incident, writes that their chieftain, Huyayy bin Akhtab, said, “O Jews! Muhammad[sa] has come to you with a few of his Companions, their number being even less than ten. Drop a huge rock from the top of this house onto Muhammad[sa] and kill him. You will not get a better opportunity than this. If you kill him, his Companions will disperse – those who had come from Mecca will return there, and only the Aus and Khazraj tribes, who are your allies, will remain here. Therefore, do whatever you intend to do right away.” At this, an ill-fated Jew, Amr bin Jahhash, said, “I shall climb onto this house and drop a rock to kill Muhammad[sa].” (God forbid.)
While all this consultation was going on, one of the chieftains of the Banu Nadir, Salam bin Mishkam, said, “O Jews! You may well oppose me all your lives, but today, listen to me. By Allah, news of your intention against Muhammad[sa] will certainly reach him, and it would be a violation of our treaty with them.” But the Jews paid no heed to him and remained firm on their resolve. (Sirat Encyclopaedia, Vol. 7, Darussalam, Riyadh, 1434 AH, pp. 39-40)
I shall continue to relate the remaining accounts, insha-Allah, wherein it is mentioned how they made the attempt to assassinate the Holy Prophetsa, and how Allah the Almighty saved the Holy Prophetsa and foiled their evil designs.
Lastly, I wish to particularly draw your attention to praying for the Ahmadis in Pakistan. Cruelties are again being inflicted upon them these days. May Allah the Almighty grant the Ahmadis in Pakistan deliverance from these oppressors swiftly, and may the conditions improve for them as well. Legal cases are filed against them and they are harassed over the most trivial matters.
I shall also lead some funeral prayers after the Friday prayers. I will first speak about them. The first mention is of a martyr, Ghulam Sarwar Sahib, son of Bashir Ahmad Sahib, followed by Rahat Ahmad Bajwa Sahib, son of Mushtaq Ahmad Bajwa Sahib. They were residents of Sadullah Pur in the Mandi Bahauddin district. They were martyred on 8th June [2024].
[Surely, to Allah we belong and to Him shall we return.]
An enemy of Ahmadiyyat shot at Ghulam Sarwar Sahib and Rahat Bajwa Sahib and martyred them one after the other. At the time of his martyrdom, Ghulam Sarwar Sahib was 64 years of age, while Rahat Bajwa
Sahib was 32. According to reports, Ghulam Sarwar sahib was returning home after offering the Zuhr prayer at the Sadullah Pur Mosque. Just as he was nearing his home, Syed Ali Raza, an enemy of Ahmadiyyat and a student at a local madrasah, followed him and shot him. He was shot in the head, due to which he passed away at the scene. After this incident, the murderer left the scene towards the opposite side of the village, where he martyred another Ahmadi, Rahat Ahmad Bajwa Sahib. It was after this that he was arrested. Following this incident, the murderer admitted that he had committed the murders in order to attain paradise. He said he did this to attain paradise and that if he had seen another Ahmadi, he would have surely taken their life too.
This is the impact of the [version of] “Islam” that these clerics teach the people. They are defaming Islam by disseminating such teachings. May Allah the Almighty swiftly bring about the means to apprehend such people.
The family of the martyr Ghulam Sarwar Sahib, son of Bashir Ahmad Sahib, entered the fold of Ahmadiyyat through his greatgrandfather, Hazrat Sharfuddin Sahibra, who witnessed the sign of the plague and, as a result, pledged allegiance by way of a letter sent with Hazrat Maulana Ghulam Rasul Rajekira. Later in 1903, during the court case of the Promised Messiahas in Jhelum, he came there and had the honour of meeting him.
By the grace of God, the deceased martyr was part of the Al-Wasiyyat scheme. He was regular in offering his daily prayers, and also offered the Tahajjud prayer. He would frequently recite the durood sharif [salutations upon the Holy Prophetsa]. Apart from fasting voluntarily, he was especially keen on reciting the Holy Quran. Furthermore, he regularly studied the books of the Jamaat. He offered voluntary prayers on a regular basis, and dedicated two units of prayer for the progress of the Jamaat. He gave alms on a daily basis. He would conceal the shortcomings of others and help those who were in need. He would never turn away a beggar from his home emptyhanded. Apart from serving as the General Secretary in his local Jamaat, he also had the opportunity to serve as the Murabbi Atfal in Sadullah Pur. The deceased was very passionate about calling others towards the way of God. Through him, many pious souls were enabled to pledge allegiance. Recently, during the Kalimah Muhim, he had the honour of being imprisoned for four days – without any warrant – alongside a few others for the sake of Allah.
Shahid Imran, serving as district Qaid, is the nephew of the deceased. He says, “The deceased frequently expressed his desire for Allah the Almighty to enable him to accomplish such a task that would lead to his name being etched in the history of Ahmadiyyat in golden letters. Allah the Almighty fulfilled his desire in this way.”
He is survived by his wife, Sajidah Parveen Sahiba, two sons and four daughters. His two youngest daughters are studying; one is completing her FSC and the other one is studying at the matriculation level. The other children are all married. They have said that his passion
Editor-in-Chief:
for obedience was of an excellent standard. The Sadr of his local Jamaat mentioned, “I am a relative of the deceased martyr and at times we would have our differences. Such differences over certain matters can happen amongst relatives; however, in relation to Jamaat matters, he would always say, ‘You are the Sadr of the Jamaat, and therefore I will completely abide by whatever you say.’”
This was a great example he demonstrated. Many a time complaints are received that some people do not comply with the nizam of the Jamaat owing to their personal differences with someone. However, he never showed such behaviour and always showed utmost obedience to the nizam of the Jamaat.
Malik Imanullah Sahib, who is serving as the murabbi of the district says, “I have always observed that Ghulam Sarwar Sahib would always enter the mosque and sit in the first row on the right side. He would remain occupied in the remembrances of Allah. He was an extremely humble and simple person, and had great love for Khilafat. He had great interest to read the books of the Promised Messiahas and to preach. He would always keep the audio and video files of Hazrat Khalifatul Masih IV’srh Majlis-eIrfan and other sittings and would listen and watch them with great passion.”
Another murabbi writes that he saw in a dream that the mosque was attacked and he was martyred (i.e., the murabbi). He related this dream to the deceased martyr [Ghulam Sarwar Sahib] and he said, “Murabbi Sahib, let’s see who out of the two of us attains martyrdom first.” It seems that perhaps he had received an indication about this which is why he said this. May Allah the Almighty elevate his station and continue his good deeds in his progeny and enable them to lead their lives with complete obedience.
The second mention is of Rahat Ahmad Bajwa Sahib Shaheed. He was the son of Mushtaq Ahmad Bajwa Sahib. According to the reports, Rahat Bajwa Sahib was at the Sadullah Pur bus stop, returning home from his Pakwan Centre. The aforementioned assailant, Syed Ali Raza, also fired at him with his pistol. The bullet struck his head and he was martyred at the scene. Ahmadiyyat entered the family of Rahat Ahmad Bajwa Sahib Shaheed through his paternal grandfather, Rasheed Ahmad Sahib, who did the Bai’at in 1978 through his brother, Hafeezullah Sahib.
The deceased martyr, by the grace of God Almighty, was a musi. Whenever he would receive news of someone’s martyrdom, he would always say in a desirous manner that such a lofty status is only bestowed upon the very fortunate ones. He had great love for Khilafat-e-Ahmadiyya and hospitality was an outstanding quality of his. He was always very cheerful and would treat everyone in a loving manner. If ever someone would speak to him in a negative tone, he would always respond positively. In 2018, he travelled to Qadian and spent most of the time engaged in prayer in the mosque and in Bait-ud-Dua. Whenever he would be called upon for any Jamaat work, he would immediately present himself for it and leave aside all his work. He would personally prepare the food for any Jamaat programme as he had a catering shop of his own. It was his desire to dedicate
“ Lastly, I wish to particularly draw your attention to praying for the Ahmadis in Pakistan. Cruelties are again being inflicted upon them these days. May Allah the Almighty grant the Ahmadis in Pakistan deliverance from these oppressors swiftly, and may the conditions improve for them as well. Legal cases are filed against them and they are harassed over the most trivial matters.
his life [waqf] for the Jamaat and serve in Dar-uz-Ziafat and to serve the guests of the Promised Messiahas
One of his cousins studies in Jamia, he writes, “Whenever he would meet me, he would advise me, saying, ‘Never be disloyal and fulfil your devotion until your last breath. Only through this will you elevate the honour of our family.’”
Aside from his parents, the deceased martyr leaves behind his wife, Amatul Noor Sahiba and two daughters, Juwairiyah who is four years old and Zumul Rahat, who is one and a half years old. May Allah the Almighty grant the two martyrs the loftiest station in paradise; may He shower His forgiveness and mercy upon them and grant patience to all their relatives. May God protect all of them.
There is one more funeral alongside them and that is of Muzaffar Khan Joya Sahib, who passed away recently at the age of 93.
[Surely, to Allah we belong and to Him shall we return.]
By the grace of Allah the Almighty he was a Musi. His son, Muhammad Matiyullah Joya Sahib is a missionary who is currently serving in Hawaii. He did not have the necessary travel documents and owing to this he was unable to attend his father’s funeral and burial. He writes, “My father was extremely devoted and righteous, he would look after the poor, offer the tahajjud prayers regularly as well the five daily prayers. He would recite the Holy Quran and read its translation. He was a pious and sincere person. In 1953, he accepted Ahmadiyyat when he was 24 years old. After accepting the Promised Messiahas, he underwent a
revolutionary transformation. From that time onwards, he lived an exemplary life in his worship of God Almighty, loyalty to Khilafat and serving humanity. Throughout his life he had the chance to serve the jamaat in various capacities. He was Sadr [local president] of Chak 152 Northern Sargodha for 15 years.” He further writes, “We never heard any complaint or grievance about an office bearer from him. He would always advise us, ‘If ever an office bearer comes to your home, even if it is a “saiq” [local subteam leader], you must honour them as they are representatives of the Khalifa.’ He showed this through his own example as he would always respect and honour guests and office bearers.”
In 2005, when I made an appeal with regards to the Al-Wasiyyat scheme, he was already a musi, but he decided to increase the rate of his Wasiyyat contribution from 1/10 to 1/3. [He thought], “How could I respond to this call?” He would advise his children that the true spirit of giving alms and Chanda was if a person gives it at the first instance, whereby the Secretary Maal [Finance] would not even have to remind them. When he would receive his pension, he would first pay off all his chanda. He writes, “In the 90’s, our Jamaat was in need of a house for the missionary. And so without any hesitation, he presented the Jamaat his own plot of land which was close to the mosque in the same village.” May Allah the Almighty bestow His forgiveness and mercy on the deceased and elevate his status. May Allah the Almighty enable his progeny to carry on his virtuous deeds.
(Official Urdu transcript by the Daily Al Fazl International, 5 July 2024, pp. 2-5. Translated by The Review of Religions.)
