Jalsa Salana UK 2024 progress: Unprecedented internet access, new 60-burner kitchen and additional entry gate
The annual convention of the Ahmadiyya Muslim Community, Jalsa Salana UK 2024, will take place from Friday 26 July to Sunday 28 July. Preparations are in full swing, and for those involved in the build-up, days feel like hours, and hours like minutes. This report provides an overview of the progress made so far and new features to be expected at this year’s jalsa
Groundwork begins in January
The management meetings for Jalsa Salana UK started in January 2024. Communications with major suppliers and vendors commenced at the start of the year, focusing on the procurement of essential infrastructure items such as tracks, marquees, generators, tower lights, and air conditioning units for the main marquees. Contracts were finalised in March and April.
May marked the beginning of food supply acquisitions. Staple ingredients used in the langar khana throughout the jalsa
period, such as flour, rice, and lentils, started arriving and were stored. Such deliveries
Significance of intentions
It was narrated by Hazrat Umar ibn al-Khattab, while he stood upon the pulpit, “I heard Allah’s Messengersa proclaim, ‘Indeed, actions are judged by intentions, and every individual will receive [their reward] according to what they intended. Therefore, one whose migration was for worldly gain or to marry a woman, their migration will be accounted for as to that which they intended.’” (Sahih al-Bukhari, Kitab bad’i l-wahy, Hadith 1)
Empathy in prayer
“The second condition for the acceptance of prayer is that one must feel a pain in their heart for the person for whom they are praying. Allah the Exalted states:
“‘Or, Who answers the distressed person when he calls upon Him.’ (Surah an-Naml, Ch. 27: V. 63)” (Malfuzat [English], Vol. 3, p. 250)
Hazrat Mirza Ghulam Ahmadas, In His Own Words
Image: AMA UK
Faith inspiring addresses by
Hazrat Mirza Masroor Ahmad Khalifatul Masih V a
Tahajjud and five daily prayers in congregation
Darsul Quran and Darsul Hadith by scholars of Jama’at
The Faith Inspiring International Bai’at Ceremony
Atmosphere of prayers, Remembrance of Allah, love & brotherhood
Speeches on religious and scholarly topics by eminent speakers
The Promised Messiahas states:
Do not consider this gathering to be the same as other ordinary, worldly gatherings. Rather the case of this is such, that it is founded upon the pure support of truth and the propagation of Islam.
Ghana - Urdu
Khilafat-e-Ahmadiyya: A Source of Unity in the Muslim Ummah
Mr Mubarak Ahmad Tanweer. Lecturer, Jamia Ahmadiyya, Germany - Urdu
The Journey of Ahmadiyyat in Light of the Accounts of Converts
Guarding Against the Negative Trends of the Contemporary Age
Mr Rafiq Ahmed Hayat. Amir Jama’at Ahmadiyya, UK - English
Reconciling Family Disputes Dr Zahid Ahmad Khan. Sadr Qadha Board, UK - English
<< Continued from previous page
will continue to arrive, with the inventory being regularly updated.
28-day build-up period
The 28-day build-up period, which involves both the build-up and wind-up of the entire jalsa site, officially started on 9 July this year. Hampshire Council and South Downs National Park authorities have since been conducting inspections to ensure the guidelines and regulations are adhered to and upheld.
On the first day, despite heavy rainfall causing damage to certain parts of the site, work progressed rapidly with the use of heavy machinery. With the special prayers of Hazrat Khalifatul Masihaa, the situation improved immensely with better weather conditions. This was reminiscent of the hadith, in which the Holy Prophetsa prayed: “O Allah, let it rain around us and not on us.” (Sahih al-Bukhari, Hadith 1033)
Build-up progress
As of the latest update, the following progress has been made:
– 30% of the metal track has been laid
– 30% of required toilets have arrived onsite
– 25% of the site perimeter fence is complete
– 15% of cabins (used as offices, accommodation and more) are in place
– 5% of showers have been installed
– The men’s main marquee flooring is complete, the frame is up, and the roof is under construction
– 8% of smaller marquees (such as dining, accommodations, and scanning) are now up
– All seven toilet marquees (four for men and three for women) have been erected, and construction of the toilet cubicles within them is now underway
– Following the initial weather damage, roughly 50% of the site ground has been levelled and repaired
New features for Jalsa Salana UK 2024
1. Expanded kitchen facilities: A new kitchen with 60 new burners, supplementing the existing 172 burners in the old kitchen, to accommodate the growing number of guests (preparations are being made for up to 50,000 attendees).
2. Wi-Fi zones: Replacing the previous EE mast and booster system, new Wi-Fi zones will be available throughout the site, including the accommodation areas, car parks, and main marquees. These zones will support WhatsApp messages and voice messages, with a maximum capacity
of 10,000 people to be connected at once (optimal performance at 6,000 connections).
3. New entry gate: A new gate (1A) has been established on the Alton side of the site, which was made possible, after Allah’s grace, with the help and cooperation of a local neighbour. This will further facilitate easier entry and exit, with colour-coded car passes for different cohorts of attendees.
Operational departments
Several key departments are now functional, including Khidmat-e-Khalq, Health and Safety, Site Store, Maintenance, Water Supply, Electricity, Communication, Roti Plant, and more.
Waqf-e-Arzi and international cooperation
Volunteers from Majlis Khuddam-ulAhmadiyya UK has been actively involved since the beginning of the 28-day period. This year, around 400 khuddam from Canada will also be attending and helping with the wind-up to gain experience for their own outdoor jalsa
As Jalsa Salana UK 2024 approaches, the organisers continue to work diligently to ensure a successful and spiritually uplifting event for all attendees.
(Zaheer Ahmad Khan - Missionary and Naib Afsar Jalsa Salana UK)
Message of Islam taken to provinces of Alberta and Saskatchewan in Canada
Syed Mukarram Nazeer Canada Correspondent
Jamaat-e-Ahmadiyya Canada has a travelling Tabligh trailer, to carry the message of Islam Ahmadiyyat to the people of Canada. The trailer can be pulled by a car, and can be set up as a mobile display on Islam. Recently, it spent five days, from 6 to 10 June 2024, travelling across the provinces of Alberta and Saskatchewan, reported Secretary Tabligh Jamaat-e-Ahmadiyya Regina.
The trip started in Edmonton, Alberta and ended in Regina, Saskatchewan. Multiple towns and cities were visited during this trip, including Edmonton, Mundare, the Hamlet of Josephburg, Vegreville, Lloydminster, Saskatoon, Regina, Indian Head, Wolseley, Grenfell, White City, Indigenous Reserve Standing Buffalo and Indigenous Reserve Peepeekisis. On this journey, close to 2,000 km were travelled, multiple cities visited, flyers distributed, old contacts renewed, and new contacts established.
HADEEQATUL MAHDI, ALTON, HAMPSHIRE, GU34 3AU Admission to Jalsa by invitation only, please bring your cards
Hazrat Amirul Momineen
Martyrdom in Togo, Muharram and responsibilities of Muslims
“Today, I would also like to draw attention to prayer in relation to Muharram, through which we are currently passing. It is a tragic event, marked by extreme examples of cruelty and brutality; the grandson of the Holy Prophet, peace be upon him, and other members of his family were martyred.
“Unfortunately, instead of learning from this, such oppression continues to persist among Muslims. During the month of Muharram, sectarian violence between Shia and Sunni communities or terrorist
attacks tends to increase. Consequently, lives are lost on both sides. Moreover, this sectarianism and the pursuit of personal gains have perpetuated a state of chaos and strife within the Muslim world, not just during Muharram but throughout the year.
Various groups, clerics, and governments continue to oppress each other. These people fail to learn and lack the fear of God.
“Allah Almighty, according to His promise to end this discord, has made arrangements which these people are not ready to accept;
they do not wish to join the allegiance to the Promised Messiahas. Yet, this is the only means that can show us the unity of the ummah and end the conflicts by establishing unity and a [solid] framework of Muslims. If only they could understand this.
“Therefore, during these days, Ahmadis should focus on reciting Durood Sharif and pray specifically for the unity of Muslims. We should also focus on improving our own states and enhancing our relationship with Allah Almighty. May Allah grant everyone the ability to do so. [Amin.]
Subsequently, Huzooraa mentioned
“
a martyr and some other deceased individuals. He spoke about an Ahmadi from the Tandjouaré Jamaat in Togo, named Bonja Mahmud Sahib, who was martyred by terrorists. Huzooraa stated that the deceased was among the first in his area to perform bai‘at. He also mentioned some of his commendable qualities and prayed that Allah might elevate his ranks and enable his survivors to continue his virtues and that God may establish peace in those regions. Huzooraa then mentioned some other deceased individuals and during this, he also called for prayers for Ahmadis in Pakistan.
Ahmadis should focus on reciting Durood Sharif and pray specifically for the unity of Muslims. We should also focus on improving our own states and enhancing our relationship with Allah Almighty. May Allah grant everyone the ability to do so.”
This Week in History
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat
19-20 July
19 July 1935: On 31 May 1935, a deadly earthquake hit Quetta, British India. This earthquake was not only the worst in the Balochistan province, but the whole of the Indian subcontinent at the time.
On this day, Hazrat Musleh-eMaudra wrote a booklet on this subject and presented this earthquake to be a grand sign in fulfilment of the Promised Messiah’sas truth.
To read the English rendering of this book, see “The Quetta Earthquake – A Mighty Divine Sign”, www.alislam.org
20 July 1891: The Promised Messiah’sas written debate with Maulvi Muhammad Hussain of Batala commenced on this day in Ludhiana. It continued for the next ten days. It was later published in book form under the title, Al Haqq: Mubahatha Ludhiana, from Sialkot. It was through Hazrat Maulvi Abdul Karim Sialkoti’sra efforts that it saw publication through his magazine, Al Haqq (Sialkot).
(Tarikh-e-Ahmadiyyat, Vol. 1, p. 408)
20 July 1984: In response to the White Paper issued by the military government of Pakistan, Hazrat Khalifatul Masih IVrh started his series of Friday Sermons on this day, which continued until 17 May 1985. The collection of these sermons was
later published in book form under the title of “Zahaqa al-Batil”. (Khutbat-e-Tahir, Vol. 3, p. 375)
21 July 1967: On this day, Hazrat Khalifatul Masih IIIrh inaugurated the Nusrat Jahan Mosque in
22 July 21 July
Copenhagen, Denmark, which was the first mosque in Denmark. The inaugural ceremony was not only aired on Danish television, but also in other European countries and some Islamic countries showed great interest in this ceremony, especially Saudi Arabia, where the visuals of this ceremony were shown on television twice. They showed the building of the mosque, the inaugural address, and the first Friday Sermon. The ceremony was also shown on television channels in West Germany, which was viewed by hundreds of thousands of people. Moreover, Morocco’s Radio broadcast the news of this event in its news bulletins three times.
(Tarikh-e-Ahmadiyyat, Vol. 24, p. 118)
21 July 2006: During his Friday
Sermon on this day, Hazrat Khalifatul Masih Vaa said that the then President of Sierra Leone, Dr Ahmad Tejan Kabbah, had come to offer the Friday prayer at the Baitul Futuh Mosque. Huzooraa introduced the distinguished guest and said that he had expressed his desire to offer the Jumuah prayer here. Huzooraa prayed that Allah the Almighty may fulfil his pious wishes, reward him and establish lasting peace and security in his country. Huzooraa also graced a reception held in honour of the distinguished guest. (Al Fazl, London, 11 August 2006, p. 5)
22 July 1955: On this day, the firstever international conference of the Ahmadi missionaries commenced in London, presided over by Hazrat
Musleh-e-Maudra. On 23 July, the Civil and Military Gazette reported on this, titled “Conference of Muslim Mission of Europe and America Begins.”
For more details, see “Firstever international conference of Ahmadiyya missionaries, London, 1955”, at alhakam.org (21 July 2023, p. 16).
22 July 1974: On this day, Hazrat Khalifatul Masih IIIrh read out the Jamaat’s statement in the National Assembly of Pakistan, and the question-and-answer session began, which continued until 24 August. During these sessions, Huzoorrh was questioned for almost 52 hours in the National Assembly of Pakistan. (Silsila Ahmadiyya, Vol. 3, p. 339)
22 July 2016:
On this day, Chris Grayling MP, the then Secretary of State for Transport, UK, had the opportunity to meet Hazrat Khalifatul Masih Vaa at the Baitul Futuh Mosque, London. (“Transport Secretary visits Head of Ahmadiyya Muslim Community”, www.pressahmadiyya. com)
23 July 1938: Two Christian missionaries from Spain and Belgium reached Qadian and had an audience with Hazrat Muslehe-Maudra on this day. One guest was Mr Pareja MA, who was from Spain and had graduated from Cambridge. He was a professor at St Xavier’s College, Mumbai. The other guest was Mr Francis. He was
from Belgium and was posted in the Amritsar area. Before meeting with Hazrat Musleh-e-Maudra and having the opportunity to ask him various questions, the guests were shown various institutions and offices of the Jamaat in Qadian. (Tarikh-eAhmadiyyat, Vol. 7, p. 545)
23 July 1999: On this day, during his Friday Sermon, Hazrat Khalifatul Masih IVrh spoke about Abdul
Rashid Sharif Sahib. He was born in Palestine in 1941 and his martyrdom took place in 1998.
For more details see: “Stories of sacrifice and service: Abdul Rashid Sharif Shaheed” at alhakam.org (27 October 2023, p. 17).
24 July 1899: On this day, Al Hakam published a speech of the Promised Messiahas, wherein he commended Captain Douglas and
said:
“In standing for justice and supporting the oppressed, he demonstrated an example of such excellence that I sincerely hope all the esteemed officials in our government forever uphold this lofty example of justice—a perfect example of equity which even leaves behind the justice of Nusherwan.”
For more details, see “Montagu William Douglas’ visits to the Fazl Mosque London in 1936 and 1939”, at alhakam.org (29 March 2024, p. 12).
24 July 1955: On this day, during his second tour of Europe, Hazrat Khalifatul Masih IIra, along with Hazrat Chaudhry Muhammad Zafrulla Khanra and other members, visited Kew Gardens, London.
25 July 1912: On this day, Hazrat Khalifatul Masih Ira laid the foundation stone of a new building for Talim-ul-Islam High School in Qadian. (Tarikh-e-Ahmadiyyat, Vol. 3, p. 312)
25 July 1931:
On this day, the All-India Kashmir Committee was formed and Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra was unanimously elected its first president.
For more details, see “Hazrat Musleh-e-Maud’s services to the Muslim cause: Guidance for Turkey, peace in the Arab world and the Kashmir Movement”, at alhakam.org (19 February 2021, pp. 41-44).
Accounts of 1924: Mumbai to Aden – Part II
Routine on the ship
During his journey [to Europe], Hazrat Musleh-e-Maud’s[ra] primary activity was showing compassion to khuddam [i.e., his travel companions] and comforting others despite his poor health. Whenever he had the opportunity, he would sit with his companions. Occasionally, to uplift and distract his friends from distress, Hazrat Khalifatul Masih would listen to certain poems recited by Hazrat Maulvi Abdur Rahim[ra] (formerly known as Maulvi Rahim Bakhsh) and Dr Hashmatullah Sahib, sometimes joined by Hazrat Khan Sahib[ra] Among these, the poem by Hazrat Mir Dr Ismail Sahib[ra] was particularly wellreceived and recited frequently.
The real purpose of reciting or listening to this poem was to recall the heartfelt emotions of the Jamaat members and encourage us to pray even more for them. The poem’s frequent recitation evoked deep emotions, known only to us, stirring immense love and attraction for Qadian. The imagery of Qadian’s landscapes and sacred places would come alive, often bringing tears to our eyes. If not for the pleasure of God, the benefit of the Jamaat, and the salvation of this world, no one would venture out in such perilous conditions.
This journey is a great struggle in the way of Allah (Jihad-e-Kabir). By God, we have detached ourselves from the world with the resolve that if death meets us on
this path, it will not be death but eternal life. Our hearts and souls are not made of stone; they hold human emotions and feelings, yet the determination of our Imam has instilled a unique fervour in us.
Some might wrongly assume that this
journey is a leisurely pursuit. If only they could observe and realise what constantly occupies our hearts and minds – no trace of comfort or relaxation, no arrangements for food, no certainty for sleep – yet all of this is pleasant because our Imam shares and
My friends! We bid farewell to our beloved Imam from Qadian in this dangerous weather. He is dearest to us in the way of Allah the Almighty. Now, you should realise your responsibilities and, as Huzoor[ra] has stated, pray and prepare for great sacrifices. This journey, which heralds a grand purpose, demands a significant sacrifice from you.
alleviates our hardships.
This resolve of our Khalifa is for the glorious future of Ahmadiyyat, and coming generations will build magnificent strongholds on these foundations to bring Western nations into the fold of Islam. These grand structures will serve as abodes of peace for the upcoming world.
Whenever he had the chance, Hazrat Khalifatul Masih would join his friends after prayers to comfort and console them. On 21 July 1924, Huzoor[ra] held a long sitting, from after the Zuhr and Asr prayers to Maghrib and Isha. After dinner, a literary session continued until around 1:30 am.
In the evening, Hazrat Musleh-eMaud[ra] gave an insightful speech in response to a question from a Hindu, Mr Joshi, a young man headed to Germany for mechanical engineering studies. He had initially reserved a cabin with a sailor of the ship for £2 just to sleep in it, but got scared after interacting with them, sought our help, and eventually began to stay with us.
Last night, Hazrat Khalifatul Masih II[ra] delivered a profound speech on The Ways to Recognise True Religion and Believe in the Living God. Huzoor[ra] explained that many people believe in God only by hearsay, which cannot withstand logical scrutiny. However, the faith born of true knowledge and received through the prophets’ irrefutable arguments remains unshaken. In this context, he introduced the Ahmadiyya Jamaat and briefly discussed the manifestation of God’s attributes presented to the world through the Promised Messiahas. He advised Mr Joshi to pray for divine guidance, and he later expressed to me [Hazrat Sheikh Yaqub Ali Irfanira] that he had indeed gained new knowledge.
Prayer list
A list of names has been compiled of all those friends who sent letters to Huzoor[ra] requesting prayers. This list has become quite extensive, forming a significant document. Bhai Ji’s efforts played a substantial role in preparing this list, and he has done such commendable work that all friends shall especially pray for him. The list prepared through letters includes nearly a thousand names. In addition, there is another list compiled by Maulvi Abdul Ghani Khan Sahib, which consists of the names of those who presented chanda, and that too was given specifically for requesting prayers. In Bombay, Hazrat Khalifatul Masih instructed friends who had not yet submitted a letter for prayers to do so. Hence, this prayer list has now become a historic document. The travel companions are also engaged in praying for their sincere friends whenever the opportunity arises.
Coast
As we approach Aden, a sense of enthusiasm and excitement is building within us. There
Hazrat Sheikh Yaqub Ali Irfanira (1875-1957)
is something that is drawing us inwardly. During these days, the journey to Medina has also been discussed several times. Huzoor[ra] personally feels a tremendous attraction and yearning for this journey [to Medina], which has existed since he was in Qadian, and it was only a matter of time [as to when he would visit it]. By the grace of God, we hope to be blessed with the privilege to visit the tomb of the Prophetsa in Medina.
‘Om’ flag bearer’s fate
Around 14 years ago, Pandit Rambhaj Dutt Chaudhry, a highly active member of the Arya Samaj and President of the Pratinidhi Sabha Punjab, went to England. As he passed through the region we are now traversing, he declared in Aden that he intended to install the flag of ‘Om’ on the walls of Mecca. At the time, reading his statement felt like a blow to the heart. I knew and believed that Mecca could not be overtaken by falsehood. However, I read about his intention in the newspaper, and today I witness with my own eyes that one of his family members, Sheikh Abdul Rahman Qadiani of Kanjrur, is passing through the same route, reciting
[“O Allah! Peace and blessing be upon Muhammadsa], and eagerly awaiting [Medina].
If only Rambhaj Sahib were alive today, he would have witnessed that 35 members of his community [pledged allegiance] in Qadian, and are now worshipping the Lord of Mecca and expressing their devotion through their actions. Allah, who hears and preserves such declarations, will, inshaAllah, show that the voice raised from Mecca will echo through Qadian and impact the entire Dutt community.
My Dutt friends! I reminded you of the above incident only to make you aware of your obligations. One of your misguided pagan relatives intended to defile the pure fountain of Tawhid [Oneness of God] and truth [of Islam]. And now, that you have satiated yourself with this fountain of life, rise and quench the thirst of the rest of your community as well.
Current activities
Huzoor[ra] couldn’t sleep until 2 am, and upon waking up in the morning, he immediately began writing letters because the ship was expected to arrive in Aden at around 3 am late into the night. It came to our knowledge that Hazrat Khalifatul Masih had already prepared replies to 24 letters, with more still to be written. Blessed are those who will receive these letters. Due to the extensive workload and lack of sleep, Huzoor[ra] developed a slight fever. However, his invincible determination and tireless heart (empower him in every task). Last evening, after delivering a powerful speech, Huzoor[ra] mentioned that he truly felt hungry for the first time, as he had the opportunity to perform some work.
Love for Qadian
I have previously mentioned, highlighting the poem, how deep the love is of Hazrat Khalifatul Masih for Qadian. This love exists solely because God has chosen Qadian for him. Seeing your fervent love, friends are expected to develop a similar affection and connection for Qadian in their actions.
In reality, love for Qadian is essential for the progress of one’s faith. The Promised Messiahas has stated that anyone who does not migrate to Qadian, or at least possess the intention to do so, is in danger of losing their faith. Hence, it is clear that love for Qadian is crucial for our spiritual advancement.
About the ship
Some friends might be curious about the details of the ship. Since I just got up from my sickbed yesterday, I neither want to delve into these details nor do I feel it is necessary to include them in this letter.
In brief, the ship we are travelling on is named “Africa,” and operated by an Italian company with all Italian staff, except for one or two Indian workers who are dissatisfied with their situation. The officers onboard treat us very well.
The ship weighs 4920 tonnes and was built in 1902, making it 22 years old. The captain in charge has 35 years of maritime experience. There are 109 sailors and 20 officers.
The total number of passengers on this ship is 73, including 26 in first class, 27 in second class, and 20 on the deck. The ship’s engine has 4500 horsepower, and it is currently travelling at a speed of 12 miles per hour. It is equipped with all kinds of facilities, and cleanliness is meticulously maintained. Crew members are diligent and punctual. Ice is made on the ship, and fresh water is produced from seawater. There are arrangements to keep fruits fresh, and laundry services are also available. English passengers enjoy various recreational activities, and there is also a cinema that provides entertainment in the evening.
The most prominent aspect of this ship is us, the passengers. The ship’s crew and cotravellers are astounded by the personality of our Khalifa.
The ‘greatest person’ on the ship
I approached one of the ship’s officers for the above information and interviewed him. One of my questions was, “Who is the greatest person on this ship?” He didn’t understand my question at first. When I explained it to him, he replied that an Indian first-class passenger is the greatest person. I asked for the name, and he said the person was in cabin no. 12, MB Mahmud Ahmad. He didn’t know that I was part of the same group.
There are 26 first-class passengers on the ship, and some of them hold significant positions and ranks. However, the true measure of greatness is not what the world perceives. The ‘Greatest Person’ on the ship is indeed the Khalifatul Masih, and it is a testament to the noble nature of the Italian ship’s officers that they feel this way.
Food challenges
Various challenges related to food arise on the ship. A Hindu passenger requested only vegetables. When he sat down to eat, the waiter brought a dish containing beef, some potatoes, and greens. The Hindu passenger said he did not eat meat. The server suggested he just eat the vegetables from the dish. The passenger insisted on being served only vegetables. The waiter took the plate back, removed the meat pieces, and returned it. The Hindu passenger then ate
it [without hesitation]. The truth is that it is very difficult to arrange for your [preferred food on the ship].
Hindu-Muslim unity
In India, cow slaughter is considered a significant threat to Hindu-Muslim unity. However, if our Hindu friends can sit and eat at the same table in hotels or on ships, even with beef present, why can’t they adopt the same tolerance in India? If such objections are set aside, mutual animosity can indeed be reduced from this perspective.
A Muslim eating beef should not cause a Hindu to object, and likewise, if a Hindu eats pork or meat slaughtered by jhatka [animal killed in one stroke], which a Muslim considers haram [forbidden], the Muslim should also refrain from interference.
Photograph of the Khalifa and his associates
The ship’s doctor, an Italian, was very keen on taking a photograph of Hazrat Khalifatul Masih II[ra] and his group. Today, he succeeded. He first took a photo of His Holiness and then captured a group photo. He was very pleased, considering it an unexpected blessing. Indeed, it is a great fortune.
Civilisation and ignorance
On one hand, there is European civilisation and its etiquettes, which can be an astonishing sight when one observes how much they adhere to high morals. However, their ignorance, on the other hand, is equally surprising. [...]
Demanding task
Observing the given circumstances, our task appears very difficult and requires numerous sacrifices. On one hand, we need to reform their civilisation and address the unnecessary indulgences they have grown accustomed to in their lives. Changing and reforming this way of life is itself a challenging task. On the other hand, we must also address certain aspects that are related to their ignoble lifestyle. Breaking centuries-old customs and habits is no easy task.
They do not even view the spread of Islam in Arabia with surprise, and consider it an easy task, finding no greatness of [Hazrat Muhammd’ssa] prophethood in it. The Promised Messiahas has remarkably
illustrated this [in the following couplets]:
[“The ignorant in Europe claim that this Prophetsa is not perfect, saying, ‘It was not hard to spread the Faith among the uncultured.’ However, transforming an uncivilised person into a refined human being is a great miracle. This transformation manifests the true essence of prophethood.”]
Nevertheless, the current state of the world is different, and they perceive their ignorance as the highest form of civilisation and nobility. It is thus, insha-Allah, the task of this Jamaat to make them Godly people once again.
With this intention, despite failing health, Hazrat Khalifatul Masih II[ra] has undertaken this journey through the stormy weather and turbulent sea. I have very briefly presented the accounts of this voyage. If our friends witness our conditions firsthand, they will realise how difficult the task is and how much sacrifice it demands. God has surely decreed that through this resolute leader, the prophecies made to His messenger, the Promised Messiahas, will be fulfilled.
Our responsibility
My friends! We bid farewell to our beloved Imam from Qadian in this dangerous weather. He is dearest to us in the way of Allah the Almighty. Now, you should realise your responsibilities and, as Huzoor[ra] has stated, pray and prepare for great sacrifices. This journey, which heralds a grand purpose, demands a significant sacrifice from you.
The Promised Messiahas wrote in Fath-eIslam (The Victory of Islam) that the revival of Islam demands a sacrifice from us. What is that? It is our death in this path. Therefore, until each one of us is prepared for this sacrifice, we will remain distant from our objective. God forbid that we ever [neglect our responsibilities].
– Yaqub Ali Irfani. 22 July 1924.
(Translated by Al Hakam from the original Urdu, published in the 12 August 1924 issue of Al Fazl)
Recently, a video surfaced in which a Muslim cleric rehashes long-refuted allegations against the Promised Messiahas, all of which have been extensively addressed in the rich corpus of Ahmadiyya literature and media.
He also made some rather ludicrous and superficial remarks about the Promised Messiah’sas appearance that warrant a short response.
The appearance of Hazrat Mirza Ghulam Ahmadas
While mocking the blessed portrait of the Promised Messiahas, he said: “This is not the characteristic of a prophet. All the prophets in Islamic theology are described as being beautiful, being handsome, Jesus[as] is described by the Prophet Muhammad[sa] His particular looks are described, his hair and the beauty of Jesus[as]”.
The argument presented lacks depth and theological merit. It is unlikely to persuade informed individuals due to its shallow nature. It echoes the petty judgments made by figures like Abu Jahl, who failed to recognise the truth of the Holy Prophet Muhammadsa despite his most blessed countenance.
He references a hadith describing Jesusas:
“Jesus was of red complexion, had curly hair and a broad chest.” (Sahih al-Bukhari, Hadith No. 3438)
What he fails to realise is that in the very next hadith in the same book of Sahih al-Bukhari, the Holy Prophetsa mentions a
dream in which he sees Jesus in the latter days:
hadith. In one of the biographical works on the Promised Messiahas, we find a description that aligns with what is mentioned in the above hadith:
“His hair was straight, shiny, and soft, reaching his neck. He would keep his hair long.” (Siratu’l-Mahdi, Vol. 2, p. 413)
The Promised Messiah’sas brotherin-law, Hazrat Mir Muhammad Isma‘ilra provides the following description of him:
This assertion is problematic on multiple levels. Firstly, there is no basis in the Quran or Sunnah for the claim that prophets must have perfect eyesight. Secondly, Hazrat Mirza Ghulam Ahmadas did not have an eye condition. In fact, he wrote about divine assurance regarding his eyesight:
“While sleeping near the Ka‘bah last night, I saw in my dream a man of brown complexion, the best one can see amongst men of brown complexion and his hair was long, reaching between his shoulders. His hair was lank, water was dripping from his head. He was placing his hands on the shoulders of two men while circumambulating the Ka‘bah. I asked, ‘Who is this?’ They replied, ‘This is the Messiah, son of Mary.’ Then I saw another man behind him with very curly hair, blind in the right eye, resembling Ibn Qatan more than anyone I’ve seen. He was placing his hands on the shoulders of a man while circumambulating the Ka‘bah. I asked, ‘Who is this?’ They replied, ‘This is the Deceitful Messiah (al-Masih ad-Dajjal).’”
(Ibid., Hadith No. 3440)
These ahadith substantiate a clear distinction between two individuals: the original Jesusas and a man who would appear in the likeness of Jesusas during the time of the Dajjal. This indicates that the latter cannot be the same Jesusas who was sent to Children of Israel.
Hazrat Mirza Ghulam Ahmadas, the Promised Messiahas, aligns the description given by the Holy Prophetsa in the above
“His hair was straight, shiny and silky and was kept dyed with henna. It was not thick or lush. He would never have his head shaved nor would he have his hair cut too short. His hair would reach up to his neck. He would oil his hair with jasmine oil and henna and this was a constant practice.” (Al Hakam [Urdu], 21-28 May 1918)
Having a black beard
The Muslim cleric – while pointing at the picture of the Promised Messiahas –remarked: “Look at his beard; he’s dyed it in black.”
This comment betrays a fundamental misunderstanding, as a black-and-white photograph cannot show colours other than shades of grey. A so-called scholar should be more discerning in such matters, especially when discussing a figure of religious significance.
Hazrat Mir Muhammad Isma‘ilra describes the beard of the Promised Messiahas as follows:
“His beard was well-groomed, the hair strong, thick, shiny, straight, and soft, dyed red with henna. He would have the excess hair trimmed by the barber when he grew his beard long, that is, he would not keep it untidy and uneven, but would keep it straight down and even. He would also always oil his beard. Once, due to a pustule on his cheek, he had some hair shaved off from there, and these are still with people as a blessing. The blessed beard was on all three sides of his face and was very beautiful. It was not so short that it was sparse or only on the chin, nor so long that the hair reached his eyes.”
(Al Hakam [Urdu], 21-28 May 1918)
It is thus clear that Hazrat Mirza Ghulam Ahmad’sas beard was not black, but rather dyed with henna, following the Sunnah of the Holy Prophet Muhammadsa, as recorded in the hadith:
“My father and I came to the Holy Prophetsa, and he had dyed his beard with henna.” (Sunan an-Nasa’i, Hadith No. 5083).
Suffering from an eye condition?
In the video the claim was made that the Promised Messiahas had an eye condition, to which the cleric responded, “That also contradicts Islamic theology because prophets do not have eye conditions; they have perfect eyesight. In fact, that’s even a condition for a caliph. If there is a Khalifa, the Khalifa cannot have an eye defect.”
“Being a diabetic, I was apprehensive about my eyesight for one of the consequences of diabetes is that eyesight can be affected and cataract can set in. On this account, I supplicated and received the revelation:
“‘Mercy will descend upon three organs, the eye, and two others organs.’
“In this revelation, the eye is expressly mentioned and the other two organs are not specified. It is commonly said that the proper functioning of life requires that the eye, the ear and intelligence should be preserved. The fulfilment of this revelation can be judged from the fact that I have been suffering from diabetes for eighteen years and doctors and physicians know what a threat this disease constitutes for eyesight. Then what is the power which informed me in advance that I would be exempted from the operation of this rule and then proved it accordingly?” (Tadkhirah [English], p. 353)
Moreover, Islamic history provides examples that contradict this claim. Barelvi scholars, who call themselves Ahl-i Sunnah wa-l-Jama‘at, have written in their commentaries that Prophet Jacobas experienced weakening and whitening of his eyes. Ahmad Raza Khan, whom the Muslim cleric in the video praises highly, translated the verse
“And he turned away from them and said, ‘Alas, the separation from Yusuf!’ and his eyes turned white with sorrow, and he kept suppressing his grief.” (Kanzu’l-Iman [Urdu translation with Tafsir], p. 355)
In the commentary of this verse, Ahmad Raza Khan wrote:
“The blackness of his eyes faded due to continuous weeping, and his vision weakened.” (Ibid.)
This example poses a challenge to the cleric’s argument. If he maintains his position, he would have to question the prophethood of Jacobas – a notion that contradicts established Islamic belief.
Conclusion
It is evident that when discussing Hazrat Mirza Ghulam Ahmadas, critics abandon careful theological reasoning. Their arguments contradict the Quran, Sunnah, and established Islamic principles. This case serves as a stark reminder of the importance of thorough research and unbiased analysis in matters of faith and religious history.
Photo by Trey Gibson on Unsplash
Caliph in Europe 1924: Mumbai to Aden
(A series highlighting the chronological events in connection with Hazrat Musleh-eMaud’sra 1924 tour of the Arab world and Europe)
Leaving the motherland
So it begins, for the first time, the Khalifatul Masih leaves the Indian subcontinent. Hazrat Musleh-e-Maudra and his entourage reached Bombay on the evening of 14 July 1924, their ship, SS Africa, would sail at 8:30 am the next morning. (The Civil and Military Gazette of 11 July 1924)
The Civil and Military Gazette reported on this historic moment and, a few days later, published the passenger list for the Ship on 21 July 1924. The list of passengers on board the SS Africa mentioned Huzoorra as “Mr. M. B. Mahmud Ahmed”.
“The head of the Ahmadiyya community of Qadian, with a staff consisting of ten persons, left Qadian on the 12th instant” and “sailed from Bombay on the morning of the 15th.” Moreover, “His Holiness has sent from the ship a message to his followers and exhorts them to live up to the teachings of Islam and to serve the cause of Islam to the best of their power.” (The Civil and Military Gazette, 18 July 1924, p. 9)
The entourage
The entourage that accompanied Hazrat Musleh-e-Maudra on this journey included Hazrat Sahibzada Mirza Sharif Ahmadra, Hazrat Maulvi Abdur Rahim Dardra, Hazrat Sheikh Yaqub Ali Irfanira, Hazrat Bhai Abdur Rahman Qadianira, Hazrat Chaudhary Fateh Muhammad Sayalra, Hazrat Nawab Zulfiqar Ali Khan Goharra, Hazrat Hafiz Roshan Alira, Hazrat Dr Hashmatullah Khanra, Hazrat Mian Raham Din, Hazrat
Chaudhary Muhammad Sharif, and Sheikh Abdur Rahman Sahib Misri.
The
ship
The Titanic is arguably the most famous ship to have sailed, but its significance goes beyond its size. Originally named SS Titanic, it was a Screw Steamer, symbolising a revolution in travel with the widespread use of steamships. Turning to our focus, SS Africa and SS Pilsna were pivotal in specific routes. These two ships were part of the “Lloyd Triestino and Marittima Italiana”, a fortnightly mail and passenger service between Bombay and Italy. The Lloyd Triestino company was originally founded in 1833 as an insurance organisation and given the name of “Lloyd Austriaco”.
Hazrat Sheikh Yaqub Ali Irfanira narrates that during the journey, he inquired from an officer of the ship about the details of the SS Africa. The officer provided him with various details of the ship. Those details correspond with the official records of Lloyd Triestino. At that time, there were a total of 73 passengers on board. (Al Fazl, 12 August 1924, p. 6)
A heartfelt departure
Before departing from Bombay, Hazrat Musleh-e-Maudra sent a heartfelt message to the members of the Jamaat in a telegram. “His Holiness has sent from the ship a message to his followers and exhorts them to live up to the teachings of Islam and to serve the cause of Islam to the best of their power.” (The Civil
and Military Gazette, 18 July 1924, p. 9)
Hazrat Bhai Abdur Rehman Qadianira, in his diary, wrote about this incident in great detail.
When the ship blew the whistle to indicate its sailing, Hazrat Musleh-e-Maudra led everyone in a prolonged silent prayer. The prayer extended to the point that the time for the ship’s departure arrived. The porters wanted to lift the ship ramp; however, the captain stopped them by saying, “moment, moment!”
As the ship began to set sail and passed near another deck, the members of the Jamaat, who had come to see off the entourage, ran towards that deck and once again said, “Assalamu alaikum”. Huzoorra responded with great love and compassion. This was followed by the slogans of “Allahu Akbar” (Allah is great). While the ship started to pick up speed and leave the port, Huzoorra once again raised his hands for prayer, and instructed the entourage to once again pray for the members. The prayer continued for a long time until the members who were at the port disappeared from sight.
Hazrat Bhai Abdur Rehman Qadianira states that while parting from the members,
“ This
Maudra was staying in Number 12 First Class Cabin. (Safar-e-Europe, pp. 11-13 and 121)
Remarkable scene on board SS Africa
While boarding the SS Africa from Bombay, Hazrat Khalifatul Masihra captured the attention of all passengers, including the ship’s doctor, Ezzelino Magli. Dr Magli documented Huzoor’sra journey extensively, starting from his embarkation. Known for founding The Society of the Achaeans in 1920, a group for war veterans and intellectuals promoting cheerfulness, Dr. Magli tried, unsuccessfully, to invite Huzoorra to join this society. The doctor narrated his encounter, along with some photographs, in an Italian magazine later that year. This gripping tale and interesting interview have been recently recovered by the Ahmadiyya Archive and Research Centre.
Hazrat Musleh-e-Maudra in Aden
On 19 July 1924, Hazrat Musleh-eMaudra sent a telegram to Qadian from the ship, stating, “Weather improving, God willing, reaching Aden Tuesday.—Khalifatul Masih.”
Later, on 22 July 1924, while the ship was
scene at Bombay’s seaport was a unique incident that serves as proof of Huzoor’sra heartfelt love, kindness, and compassion for his followers, even exceeding that of a mother.
Despite the rain pouring down and soaking his clothes, he remained focused on them until they disappeared from his sight.”
as the ship adjusted to depart, “Huzoorra demonstrated an exceptional display of love and kindness. He would swiftly move towards whichever part of the ship was closest to the members: one moment on one side, the next on the opposite side, then in the middle, and back again. In essence, Huzoorra moved around all sides of the ship, akin to a mother attending to her departing child.” In fact, “this scene at Bombay’s seaport was a unique incident that serves as proof of Huzoor’sra heartfelt love, kindness, and compassion for his followers, even exceeding that of a mother. Despite the rain pouring down and soaking his clothes, he remained focused on them until they disappeared from his sight.” The ship left the port at 8:45 am, and Hazrat Musleh-e-
approaching Aden, Huzoorra wrote a letter addressed to the Ahmadis back in Qadian.
“The ship reached Aden on the morning of the 23rd and from there, His Holiness[ra] sent another detailed cable to Qadian, informing the community of his welfare and giving instructions concerning certain important matters in connection with the community.”
(The Review of Religions, Vol. 23, August 1924, p. 297)
When the ship reached Aden port, Hazrat Musleh-e-Maudra alighted from the ship, embarked on a motor car and proceeded towards Aden city, where he visited the market as well. (Al Fazl, 30 August 1924, p. 7)
(Prepared by Ahmadiyya Archive & Research Centre)
Hazrat Musleh-e-Maud’s telegram from Aden en route to Europe, 1924
Important instructions about Jamaat matters
“All praise belongs to Allah the Almighty! We have safely reached Aden.
“The Civil [and Military Gazette] and Qadian’s newspapers should be sent regularly. Letters and parcels should be sent through Thomas Cook & Son to Port Said by 31 July [1924], and thereafter to London.
“The speech to be delivered at the conference should be reviewed quickly, with a copy sent to the conference secretary and one to me. Moreover, both articles should be printed promptly.
“Any news from Berlin or London should be telegraphed to me at Port Said.
“When the Bukhara mission departs
from Quetta, inform me immediately via telegram.
“Protest against the imprisonment of Maulvi Nematullah Khan Kabuli, enforced due to religious differences, and strive for his release.
“Inform me via telegram about the circumstances of the Bhera incident. It is a matter of great concern in the history of the Ahmadiyya Jamaat.
“The protection of the Jamaat is crucial. Conduct your own investigations. If Ahmadis are found at fault, they should be admonished. Report to me about the individuals responsible for the unrest. If they are oppressed, they should be fully supported to maintain the reputation of the Jamaat.
Jalsa Salana 2024 held in the Holy Land
Imaduddin al-Masri
Jamaat-e-Ahmadiyya Kababir
On 5 July 2024, the 27th Jalsa Salana Kababir came to an end. The Jamaat successfully gathered the diverse human fabric in the courtyard of its mosque in Kababir, Haifa. This initiative stems from the growing awareness of the necessity for constructive dialogue as the only way out of the existential crisis the country is experiencing.
Reflecting on the current reality, the Jalsa focused on the urgent need to establish peace in lands that are supposed to be holy, lands of peace, yet, their inhabitants have lost their way, leading to the desecration of their lands and innocent blood being spilled.
Amir Jamaat-e-Ahmadiyya Kababir, Muhammad Sharif Odeh Sahib, pointed out in his address the significant misunderstanding of religious texts, which has resulted in doctrines contaminated with hatred, superiority, and racial selfishness. These doctrines have collectively made religions a source of incitement to violence, war, and exclusion, instead of their original message promoting human values, freedoms, and absolute justice. The law of the jungle and double standards have become
the dominant traits of life, not just in our region but worldwide. He also warned about the approaching point of no return, leading the region and the world into a catastrophic global conflict, driving our planet towards unprecedented destruction. He also called for urgent radical reforms in Muslim and Jewish religious discourse to avoid losing what remains of humanity and human civilisation. He emphasised that justice requires avoiding collective punishment or revenge driven by blind, unjust anger.
The evening featured brief speeches from several guests commenting on the jalsa topic and Amir Sahib’s speech. Among them were the Mayor of Haifa, Mr Yona Yahav; Professor Rabbi Daniel Hershkowitz, former president of Bar-Ilan University; and Professor Uriel Simohnson, lecturer at the University of Haifa and head of the Haifa Laboratory for Religious Studies there.
The jalsa spanned two days, the second of which was dedicated to Arabic speakers, with limited participation from the community in the West Bank and members of the Arab society in Israel, including influential academic, social, and religious figures from various religions and sects.
The activities of the second day focused on consolidating the message of internal
“Publicly express displeasure and disapproval of strife and disorder through an announcement. Ahmadis should endure oppression rather than cause harm to others.
Instruct the Ahmadis of Bhera to uphold truthfulness in all their statements. May Allah assist you and them.
“Inform me via telegram about the cause and details of the unrest.
“Khalifatul Masih.
“From: Aden. Time: 11:10 am. Date: 23 July 1924.”
(Translated by Al Hakam from the original Urdu, published in the 29 July 1924 issue of Al Fazl)
reconciliation in the Arab community. Speakers emphasised the importance of maintaining our value and educational system, which bears a significant part of the responsibility for the reality of violence and crime, along with the neglected responsibility of the civil institutions.
Jalsa Salana also featured a filmed presentation highlighting the Jamaat’s activities and achievements in the country over the past year. Another film addressed the current war and its injustices, along with guidance from Hazrat Amirul Momineenaa who has been paying special attention to the current war and events in the region since the crisis began, dedicating part of his weekly Friday Sermons to it.
Several clear messages were highlighted in the speeches on the second day, presenting the Ahmadiyya vision of Islamic teachings regarding governance and politics.
Impressions of the guests:
Druze Sheikh Qasim Badr, Head of the Universal Peace Council, said:
“I have visited many Ahmadi mosques and centres in Europe. I have said it before, and I will keep saying it: the Ahmadiyya community represents the beautiful and true face of Islam.”
A Jewish lady said:
“The conference was exceptional, and we enjoyed it immensely. It was truly worthwhile to get to know the important Ahmadi community. I wish the whole world thought like them; we would be in a much better situation.”
An Arab police officer wrote:
“The conference was incredibly impressive, and I was deeply touched as it was my first time attending. I have told everyone about it. The event was conducted on a grand scale, with impeccable preparations, organisation, reception, speeches, and light-
ing. Everything was executed flawlessly, with zero mistakes.”
An Arab member of the community said:
“The documentary shown was outstanding. I hope it will be broadcast on the TV channel regularly.”
Heba Al-Shaabani, an Arab guest, said:
“I attended the session for two consecutive days, and peace and tranquillity pervaded the place. During the Friday session, as we watched the video, I was deeply moved by what I saw. However, when I heard the sound of the call to prayer, I felt goosebumps as if it were the first time I had ever heard it. I always appreciate the cooperation and the atmosphere of love that fills the place. Participating in all your activities always brings me comfort and reassurance.”
A Jewish guest said:
“I want to thank you very much for your very respectful hospitality, and also, for that, we see, even in these very difficult times, that God is working through the community in a truly loving way, bringing people together with the understanding that the path of peace is the only way. I have truly had the opportunity to come here to see the activities of the community, and I really thank God for the wisdom He has granted to the Ahmadis and for the way He has brought us together on the path of peace and the path of God. Therefore, I truly want to thank the entire community and hope that this blessed activity really spreads to all people so that we may reach the path of peace in these difficult times. Thank you very much.”
An Arab guest said:
“We travelled all the way from Jerusalem to Haifa to learn about the Ahmadiyya Muslim Community. This community advocates for peace and love, which truly reflects the essence of our religion, Islam.”
Photo by Mykhaylo Kopyt on Unsplash
Non-resistance, Bible and Quran: Promised Messiah’s response to Rev. GL Thakur Das in 1896
Ata-ul-Haye Nasir
Al Hakam
On 20 December 1895, the Christian newspaper, Nur-i-Afshan of Ludhiana, published a comment from Khairuddin – compounder at the Mission Hospital in Dera Ghazi Khan – in which he requested some elaboration of the following verse of the Gospel:
“But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also.”
(Matthew 5:39)
Question of Khairuddin
He asked, “Has anyone in this world acted upon this blessed verse to the letter? If one ponders over all the history books of the world from start to end, we find no individual who has practised it. There have been many prominent sacred personalities, but no one has practised it except the Lord Jesus. [...] Has there been anyone from amongst the Christians of this world? No one. In fact, it is an impossible thing. If no one acts upon this blessed verse, then why is such a complex matter put before us which could not be fulfilled by any human being? On the other hand, we see that one who remains silent [upon being oppressed and] does not wish to indulge in any dispute, the people who are called the oppressors carry out greater oppressions against them. They get the opportunity by witnessing that this person is weak and cannot do anything, and due to their tricks, they are able to run away despite being on falsehood and carrying out oppressions. They continue to dishonour them with the help of their cleverness.”
(Nur-i-Afshan, 20 December 1895, pp. 5-6)
Response from Rev. GL Thakur Das
On 3 January 1896, Nur-i-Afshan published a response from Rev. GL Thakur Das, titled “Manshur-e-Masih Shah Salamat”.
GL Thakur Das was one of the three Christian missionaries who were settled upon to assist Deputy Abdullah Athim during the debate between the Promised Messiahas and Abdullah Athim, published as Jang-e-Muqaddas. (The Holy War [Jang-eMuqaddas], p. 3)
It was a practice of GL Thakur Das to write articles wherein he would attempt to attack the beautiful teachings of Islam, the majesty of the Holy Quran and the blessed character of the Holy Prophetsa. Moreover, the tone of these articles was very harsh and abusive towards Hazrat Ahmadas as well.
In his above-stated article, he wrote:
“In the 20 December 1895 issue of Nuri-Afshan, Brother Indar Yas Khairuddin Sahib seems to be very concerned about
this commandment and states that this commandment encourages the continuation of oppression and is antagonist of the system of the universe, and that no one except Jesus could ever act upon this, but rather, it is an impossible thing to practice it. I do not agree at all with this insignificant inference.”
(Ibid., 3 January 1896, p. 4)
The author then goes on to refute this statement from Khairuddin and says:
“It has always been deemed commendable to act upon this commandment. Look, it has been commended in a book like the Quran as well.” (Ibid.)
He quoted verse 127 of Surah an-Nahl, which states:
(Surah an-Nahl, Ch. 16: V. 127)
Promised Messiah’sas ishtihar in response
In response to the article by Rev. GL Thakur Das, the Promised Messiahas issued an ishtihar titled “Do Isaa‘ion mein Muhakamah” – An arbitration between two Christians – and wrote:
“It is stated in Chapter 5 of the Gospel of Matthew, ‘You have heard that it was said, “Eye for eye, and tooth for tooth.” But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also. [Matthew 5:38-39].’ A Christian individual named Khairuddin has objected to it hesitantly that such commandments are against the natural law of self-protection which is seen in all animals, even in birds and insects as well, and it cannot be proved that any person except Jesus[as] himself has ever followed these commandments. Therefore, this question of his has been published in Nur-i-Afshan dated 20 December 1895. In fact, this question by Khairuddin was a very good and perfect one and a criterion for a less knowledgeable person.
“However, unfortunately, in Nur-iAfshan’s issue of 3 January 1896, Rev. Thakur Das Sahib has given such a weak and absurd answer to this appreciable and valuable question that will surely make a researcher laugh. Hence, I deemed it appropriate to reveal some of the truth of the question and the answer as an arbitration, and to benefit those who are desirous and thirsty for the true facts.
Torah and Gospel
“It should be clear that Rev. Thakur Das Sahib emphasises that in the Gospel, the meaning of non-resistance in the situation of the loss of life or finance is that the
government should take revenge from the oppressor, not the person himself. In other words, if a wrongdoer seriously harms someone’s life or snatches their property, in such a situation, the Gospel teaches that one ought to litigate through the ruler. Now, one ought to carefully ponder over that the original statement of the Gospel of Matthew which has been interpreted, states that ‘You have heard that it was said, “Eye for eye, and tooth for tooth.” But I tell you, do not resist an evil person.’ Here, the point to ponder is what the meaning of non-resistance is? Is it merely that if a wrongdoer damages one’s eye or pulls out a tooth, they should be punished through the authorities, one ought not to damage their eyes or pull out their teeth? If this is the meaning, then what will be the superiority [of Gospel] over the Torah? This is because the Torah also gives the same guidance that the wrongdoers should be punished through the judges. In Chapter 21 of Exodus, God addresses Mosesas:
“‘[But if there is serious injury,] you are to take life for life, eye for eye, tooth for tooth. [Exodus 21:23-24]’
“And the Torah is telling that all these punishments should be carried out according to the suggestion of the judges. However, Rev. Thakur Das Sahib says that the superiority of the teaching of the Gospel over the teaching of the Torah is that an oppressed person ought to take revenge through the authorities. That is, the Jews had the right to punish the oppressor themselves without the intervention of the authorities, but the Gospel did not declare anyone except
judges and rulers to be authorised to punish. As if it is the Gospel that has proposed the positions of judges, and there is no mention of it in the Torah. But it is obvious that such an idea is a clear contradiction to the facts and the priest has not presented any verse of the Torah that implies that the Torah gives everyone the authority to punish. Rather, it is known to every reader of the Torah that all the punishments and limitations of the Torah were implemented through the judges, and there was provision in the Torah for the punishment of crimes that every criminal should be punished by the judges.” (Majmu‘ah-e-Ishtiharat [2019], Vol. 2, pp. 118-119)
An insightful commentary of a Quranic verse
The Promised Messiahas further elaborated on this point and after giving a strong refutation to the arguments of Rev. GL Thakur Das, Huzooras stated:
“Further, when Rev. Thakur Das Sahib realised that the one-sided teaching of the Gospel is in fact strongly opposed by reason and the law of nature, then just like a drowning person, he reached out to the Holy Quran to find some support. Therefore, he states that even in a book like the Quran, this commandment of the Gospel has been praised, and then presented an incorrect meaning of a verse that ‘if you take revenge then do so to the extent to which you have been wronged; but if you show patience, then, it is best for those who are patient.
Photo by Masjid MABA on Unsplash
<< Continued from previous page
[Surah an-Nahl, Ch. 16: V. 127]’
“From this verse, he desires to draw a conclusion that it is as if this teaching aligns with the one of the Gospel. However, this is partly his mistake and partly mischief. The mistake is because these people are simply ignorant and unaware of Arabic knowledge. Therefore, they have no ability to understand the true meaning of the Quranic words and the mischief in the sense that the verse categorically says that it does not emphasise only one aspect of toleration and forgiveness, like the Gospel, but rather, retaliation has been presented as a commandment. Moreover, the word is: رۡبَصَ, instead of وفعَ. [...] But still, Rev. Thakur Das Sahib has deliberately turned his eyes away and wanted to equate the perfect teaching of the Holy Quran with the imperfect and lacking teaching of the Gospel.” (Ibid., p. 123)
In the footnote, Huzooras wrote:
“The statement that ‘even a book like the Quran’ is a derogatory statement that has been used by the Padre Sahib about the Holy and Sacred Book of God Almighty. I am very astonished as to why this dead-worshipping nation holds so much grudge against the Pure Word of Allah, the Sublime.” (Ibid., footnote)
Huzooras continued:
“The readers must note that the verse of the Holy Quran which has been incorrectly interpreted by Thakur Das Sahib, is as follows:
best for you], but rather, stated
to indicate that the meaning of
at this place is not the same as the one used earlier [in
]. And if the meaning were the same, then instead of
, the word
would have seemed meaningless and against eloquence. In the Arabic lexicon, while رۡبَصَ means to control something, it also means to act with extreme haste, misbehave and act without any investigation.” (Majmu‘ah-eIshtiharat [2019], Vol. 2, p. 124)
Among many other Arabic dictionaries, this meaning of the word رۡبَصَ is mentioned in Lisan-ul-Arab as well. It states that it means ۃءًارُجلا as well. (Lisan-ul-Arab, Vol. 4, Qom, Iran, p. 439)
Hence, when we look at the meanings of ۃءًارُجلا and ۃأَرُجَ in Lane’s Arabic-English Lexicon, it states that it means to be bold, daring, brave, or courageous; so as to attempt or venture upon a thing without consideration or hesitation. Lane has also stated, “And رۡبَصَ signifies also The being bold or daring [in enduring, or attempting, a thing].” (An Arabic-English Lexicon, Edward William Lane, 1863, pp. 402 and 1644)
Huzooras continued:
ought to do so, otherwise, stay behind. Moreover, this subject is not stated in this verse alone, but rather, it has been stated in various other verses of the Holy Quran as well. Hence, Allah the Sublime states in one instance:
“‘And the recompense of an injury is an injury the like thereof; but whoso forgives and the forgiveness of such nature that aims at bringing about an improvement, his reward is with God.’ (Surah ash-Shura, Ch.42: V.41)
System. Hence, a seeker of the perfect teaching would have huge doubts about the teaching of the Gospel, and possibly declare such a teacher to be less knowledgeable and simple-natured.” (Majmu‘ah-e-Ishtiharat [2019], Vol. 2, pp. 124-125)
In regards to Paran, Huzooras stated: “نِارِافَ is an Arabic word that means ‘two fugitives’ and its verbal noun is رِارِف. Since Hazrat Ismaelas and his righteous and truthful mother Hajrara migrated to the land of Mecca Muazzimah in light of the divine revelation due to the exceeding wrongdoings of Sarah, for this reason, this land was called نِارِافَ, meaning two fugitives.” (Ibid., p. 125 [footnote])
Imperfect teaching of the Gospel
The Promised Messiahas further said:
“The Messiah[as] himself acknowledges the imperfectness and flaws of his teaching, and tells his companions:
“‘All this I have spoken while still with you. But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things.’ (John, 14:25-26)
“This indicates the fact that ‘My teaching is flawed and imperfect and the upcoming prophet will bring a perfect teaching.’ [...] If the Christians had any justice in them, the Messiah’s acknowledgement of his own teaching being flawed and the hope for the upcoming prophet was a sufficient method for them to identify our Master, Khatamul Anbiyaa, may peace and blessings of Allah be upon him, particularly in a situation when the Gospel’s flawed teaching required a perfect Book.” (Majmu‘ah-e-Ishtiharat [2019], Vol. 2, p. 127)
Rev. Thakur Das’ response and Khairuddin’s clarification
“That is, ‘And if you punish [the oppressors], in return for their oppressions, then do so to the extent to which you have been wronged; but if you show patience, then, surely, that is best for those who show haste in punishing, cross all limits and misbehave – meaning those who are unable to identify the appropriateness and suitability. The word
in
means ‘to punish without any investigation and on an inappropriate moment’, for this reason, God Almighty did not state
“Now, the readers ought to ponder that this verse only means that every believer has been made incumbent to retaliate to the extent to which they have been wronged, but if they show patience, meaning they refrain from hastily punishing [the oppressor], then in this case, patience is better for those who are accustomed to show hurriedness and hast and commit unsuitable acts. Meaning, that those who do not punish [the oppressor] at an appropriate moment, instead, retaliate even against such people who, if shown benevolence [ihsan], would have reformed, or they are so quick in punishing that they inflict hardship upon an innocent person, instead of carrying out a thorough investigation and interrogation. Such people are required to show patience, that is, to refrain from hastily moving towards punishment. Firstly, one ought to carry out enough investigation and research and ponder thoroughly as to whether or not it is a suitable moment for punishment. Then, if it is a suitable moment, then they
“In other words, the forgiveness ought not to be at an unsuitable and inappropriate moment which might produce a bad result and initiate a disorder, but rather, the forgiveness should be at an instance which may result in a reform. This indicates that the natures of all human beings are not the same and the abilities and habits of the sinners are not of the same nature, but rather, some of them deserve punishment and their reformation is impossible without punishment, while the others benefit from the forgiveness and toleration, and upon being punished, they continue their wrongdoings with even more fervour. Thus, this teaching of assessing the situation and time is found in various places in the Holy Quran. If I elaborate on those [teachings], it would make a massive magazine.
Mount Paran
“It is important to remember that, as it has been stated in the Torah that ‘The Lord came from Sinai and dawned over them from Seir; he shone forth from Mount Paran. [Deuteronomy 33:2]’, therefore, the true shine of each teaching has emerged from Islam. It is the Quran that has perfectly acquainted [mankind] with the Act and the Word of God. The Torah had emphasised punishments, and since the Gospel came when the habits of revenge, grudge and prejudice had exceeded all bounds amongst the Jews, for this reason, it taught about forgiveness and tolerance. However, this teaching in itself was not the perfect one, but rather, antagonistic to the Divine
On 21 and 28 February, and 6 March 1896, the Nur-i-Afshan published articles by Rev. GL Thakur Das, wherein he attempted to refute the arguments presented by the Promised Messiahas in his above-stated ishtihar. However, it is our firm belief that the arguments presented by Hazrat Ahmadas, in favour of Islam’s magnificence, are undoubtedly irrefutable. Due to his objections over the Biblical verse, Khairuddin was being labelled as an admirer of Hazrat Ahmad’sas teachings and had to face opposition from his Christian brethren, so much so that he had to announce in Nuri-Afshan, in an article dated 17 April 1896, that it was his mistake to doubt the Gospel’s teaching. He expressed:
“I am aware that some of the Christian brethren presume that I adore the teaching of Mirza Sahib. I am very astonished upon hearing this. Now, I put this matter to God Almighty that the Lord Father will Himself decide about this contention, since he knows the inner feelings and hidden thoughts.” (Nur-i-Afshan, 17 April 1896, p. 9)
Conclusion
This whole episode is another testament to the fact that the Promised Messiahas was always at the forefront of defending Islam and its magnificent teachings. He would always highlight the fact that it is only Islam that presents a teaching which is compatible for all eras and the Holy Quran’s perfect teachings are the only solution to all problems of this world, particularly the establishment of a peaceful and just society.
[Surely it is
Khairuddin’s article in Nur-i-Afshan 20 December 1895
Response from Thakur Das to the Promised Messiah’s ishtihar, Nur-i-Afshan 21 February 1896
The long road to peace in Syria
Fazal Masood Malik and Farhan Khokhar Canada
Syria is one of the oldest regions of the world, one which, over the past two decades, unfortunately, has been profoundly shaped by the Al-Assad family’s rule. Hafez al-Assad seized power through a military coup in 1970, establishing an authoritarian regime later continued by his son, Bashar. Their governance has been marked by severe repression and conflicts aimed at consolidating power. The impact of this authoritarian rule extends beyond politics, striking at the very heart of Syria’s cultural identity. Aleppo, one of the world’s oldest continuously inhabited cities dating back to at least the 3rd millennium BCE, stands as a testament to Syria’s ancient civilisation. Its recent devastation deepens the tragic loss of cultural heritage under Assad’s rule.
After more than a decade of bloodshed, Syria’s civil war seems to be winding down, but the country’s troubles are far from over. The conflict, which began in 2011 when Bashar al-Assad’s government violently crushed peaceful protests, has left Syria in ruins. Now, as the guns largely fall silent,
a glimmer of hope emerges from the devastation.
The war’s toll has been staggering. An estimated 600,000 people have died, though the true number may be much higher. The United Nations reports that over five million Syrians have fled the country, straining neighbouring states and Europe.
(“Syria Refugee Crisis Explained”, www. unrefugees.org). The Holy Quran speaks to such suffering: “And what should make thee know what the ascent is? [It is] the freeing of a slave. Or feeding in a day of hunger, An orphan near of kin, Or a poor man [lying] in the dust.” (Surah al-Balad, Ch.90: V.13-17]
Mr Assad has emerged as the military victor, thanks largely to support from Russia and Iran. Yet pockets of resistance remain, particularly in the northwestern Idlib region. The northeast remains volatile, with Turkish, Syrian, Russian, and American forces uneasily coexisting alongside various militia groups.
As the dust settles, Mr Assad faces the daunting task of rebuilding a shattered nation. The UN estimates reconstruction costs at $250 billion. Western countries are reluctant to work with a regime they view as
brutal and illegitimate. Russia, embroiled in Ukraine, is unlikely to open its wallet. Iran, though supportive, lacks deep pockets.
Mr Assad has been trying to break out of his international isolation. In May 2023, Syria was readmitted to the Arab League after a 12-year suspension. Gulf states that once backed the rebels are now cautiously engaging with Damascus, seeing Mr Assad as a safeguard against extremism and Iranian influence. However, this regional acceptance has yet to translate into significant financial support.
The humanitarian situation remains dire. Millions of Syrians rely on aid to survive, but getting help to those who need it is a constant struggle. The regime has an unfortunate and inhumane history of weaponising aid and blocking deliveries to opposition-held areas. International donors are wary of funds being siphoned off by corrupt officials or diverted to reward Assad loyalists. (Khoury, Rana B., and Emily K.M. Scott. “Going Local without Localization: Power and Humanitarian Response in the Syrian War,” World Development, Vol. 174, 2024, https:// doi.org/10.1016/j.worlddev.2023.106460 , Accessed 4 July 2024)
For Syrian refugees scattered across the region and beyond, the prospect of return looks bleak. Many fear persecution if they go back. Those who do return often find their homes destroyed or occupied by others. Rebuilding lives is challenging when basic services like electricity and clean water are unreliable at best.
The conflict has left Syria a patchwork of competing influences. In the northeast, Kurdish forces backed by a US military presence maintain an uneasy autonomy. Turkey, which sees Kurdish militias as a threat, has repeatedly intervened militarily. Russia acts as a power broker, balancing between Damascus, Ankara, and Tehran. [“US Policy in Northeast Syria: Toward a Strategic Reconfiguration”, www.fpri.org)
Iran’s footprint in Syria has grown significantly. Tehran has spent billions propping up Mr Assad’s regime. Its proxy militias are deeply embedded in Syria’s security apparatus. This expanded Iranian presence alarms Israel, which has carried out hundreds of airstrikes against Iranianlinked targets in Syria. (“Israeli strikes on Syria intensify, raise tensions with Iran”, apnews.com)
For ordinary Syrians, the challenges are immense. The economy is in freefall, with the Syrian pound having lost 99% of its value since 2019. Corruption is rampant, and job opportunities are scarce. Those who opposed Mr Assad—or are simply suspected of having done so—face a climate of fear and retribution.
Rebuilding Syria’s social fabric may prove even harder than reconstructing its physical infrastructure. The war has deepened sectarian divisions and eroded trust between communities. Millions have been
traumatised by violence and loss. Here, the wisdom of the Holy Prophet Muhammadsa offers guidance: “Spread [...] peace among yourselves.” (Hisn al-Muslim, Ifsha al-Islam, Hadith 224) Perhaps only then, can the healing begin.
The international community faces difficult choices. Shunning Mr Assad’s regime may feel morally satisfying but it does little to help ordinary Syrians. Yet engaging with Damascus risks legitimising a government responsible for appalling human rights abuses. Threading this needle will require creative diplomacy and a willingness to swallow some unsavoury compromises.
Recent events have further complicated Syria’s path to stability. The Israel-Hamas conflict has heightened tensions in the region, with Iran-backed militias in Syria targeting US troops. This escalation emphasises Syria’s role as a flashpoint in broader Middle Eastern geopolitics.
The Syrian crisis remains intractable, with no clear path to lasting peace. The absence of transparent governance and the systematic suppression of democratic institutions have hampered any meaningful progress. Western powers, often prioritising their strategic interests, have inadvertently contributed to the ongoing polarisation, perpetuating the conflict. The United Nations Security Council, hamstrung by the veto power of its permanent members, has repeatedly failed to broker a resolution.
This deadlock raises profound questions about the international community’s moral responsibility. It took the heart-wrenching image of Alan Kurdi, a young Syrian boy who drowned trying to reach safety, to galvanise Western public opinion and spur action to aid Syrian refugees. Yet the underlying causes of the crisis persist. What will it take to address the root of the problem? At what point does inaction in the face of ongoing oppression become complicity?
Any effective solution to the Syrian crisis would require either a genuinely accountable government or the establishment of a functional democratic system. However, neither scenario appears likely under the current circumstances. The entrenched power structures, both within Syria and in the broader geopolitical arena, present formidable obstacles to such fundamental change.
The path forward requires a delicate balance of pragmatism and principle. The international community must find ways to address urgent humanitarian needs without entrenching Assad’s rule. Regional powers will need to set aside rivalries to prevent Syria from becoming a permanent arena for proxy conflicts. And Syrians themselves must navigate the difficult process of reconciliation and reconstruction in a fractured society.
Ultimately, Syria’s fate will have farreaching consequences, influencing regional stability, migration patterns, and the global balance of power. As the world grapples with multiple crises, from climate change to great power competition among the blocs being formed, the resolution of the Syrian conflict remains a critical test of international diplomacy and humanitarian commitment.
Photo by Nour Rizk on Unsplash
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
21 June 2024
Muhammadsa: The Great Exemplar
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
Previously, accounts related to the conspiracy of the Banu Nadir - a Jewish tribe - to assassinate the Holy Prophetsa were being discussed. In the previous sermon, I said that I would mention further details as to how Allah the Almighty frustrated their ploy to assassinate the Holy Prophetsa In relation to this, the following has been recorded:
The Holy Prophetsa was made aware of their scheme by way of revelation. Further details are that when ‘Amr bin Jahhash had reached the roof in order to throw the rock on the Holy Prophetsa, he was made aware of this conspiracy of the Jews by way of revelation. The Holy Prophetsa quickly moved from his place, but he left his Companions sitting there. He left as if he had something to do and quickly returned to Medina. His Companions thought he had left for some important work. However, when some time had passed, the Companions became concerned for the Holy Prophetsa and went out to look for him. On their way, they encountered someone coming from Medina. The Companions asked him about the Holy Prophetsa, and he told them that he had seen the Holy Prophetsa enter Medina. The Companions immediately went to the Holy Prophetsa in Medina and at that moment, the Holy Prophetsa informed them of the conspiracy of the Banu Nadir. (‘Ali bin Burhan al-Din al-Halabi, Al Sirat al-Halabiyyah, Vol. 2, [Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, 2008], p. 357)
On the other hand, the Jews were consulting one another when a Jew came to them from Medina. When he heard his friends consult one another about the Holy Prophetsa, he asked, “What do you intend to do?” They replied, “We intend to assassinate Muhammadsa and to capture his Companions.” He inquired, “Where is Muhammadsa?” They replied: “This is Muhammadsa, who is sitting in a nearby place.” This friend said to them, “I saw Muhammadsa entering Medina.” Upon this, they became surprised. (Mustafa ‘Abd alWahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 4 (Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, 1993), p. 318)
Another biographer has written in relation to this that when a lot of time had passed and the Holy Prophetsa failed to
return, Hazrat Abu Bakrra said, “There is no point in us waiting here. The Holy Prophetsa has certainly received an order from Allah the Almighty.” Hence, they all set off from there. Upon this, the leader of the Jews, Huyayy bin Akhtab, said, “Abul Qasim has made a hasty decision. We were preparing food and discussing the blood money.” They wanted to provide him with a meal and see to his request [for blood money]. When the Companions were returning to Medina, they encountered a man and asked him, “Have you seen the Holy Prophetsa?” He replied: “I have just met him as he was entering Medina.”
The Companions arrived there and found the Holy Prophetsa seated. Hazrat Abu Bakrra submitted, “O Messengersa of Allah! You left from there, but we did not know.” [The Holy Prophetsa replied]:
“The Jews intended to commit treason against me.”
The Holy Prophetsa left from there swiftly owing to divine revelation. The Holy Prophetsa did not say anything to his Companions because they were not in any danger. The real target of the Jews was the Holy Prophetsa, and so he was content that his Companions would remain out of harm’s way and, in fact, they would quickly leave from there in order to search for him. (Sirat Encyclopaedia, Vol. 7, Maktabah Darussalam, Riyad, pp. 40-41)
At the time, the following verse was revealed:
“O ye who believe! remember Allah’s favour upon you when a people intended to stretch out their hands against you, but He withheld their hands from you; and fear Allah. And on Allah should the believers rely.”
[5:12] (Mustafa ‘Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 4 (Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, 1993, p. 319)
Hazrat Mirza Bashir Ahmadra has written:
“Apparently, it seemed as if they (i.e., the Jews) were joyous upon the arrival of the Holy Prophetsa, and asked him to sit
while they went and arranged for the money at once. As such, the Holy Prophetsa took a seat in the shade of a wall along with his Companions, and the Banu Nadir retired to one side in order to deliberate. They apparently made it seem as if they were arranging for the money, but instead of this, they actually schemed that this was a perfect opportunity. They thought that as Muhammadsa was sitting in the shade of a house up against its wall; if someone were to climb to the top of the house from the opposite side and throw a large stone upon the Holy Prophetsa, he could be finished once and for all. From among the Jews, an individual by the name of Salam bin Mashkam opposed this idea and argued that this was an act of treachery, and violated the terms of their agreement with the Holy Prophetsa, but the others did not pay heed. Finally, a Jew by the name of ‘Amr bin Jahhash climbed to the top of the house with a very large stone and was about to roll it off from above, but it is narrated that God the Exalted informed the Holy Prophetsa about this sinister plan of the Jews by way of revelation. The Holy Prophetsa stood up immediately, and this was so unexpected that his Companions as well as the Jews thought that the Holy Prophetsa had stood up to attend to an immediate matter. Hence, they continued to calmly sit and wait for the Holy Prophetsa. However, the Holy Prophetsa made way to Medina at once. The Companions waited for the Holy Prophetsa for some time, but when he did not return, they stood up in concern, and during the course of their search for the Holy Prophetsa, ultimately saw their way to Medina as well. It was then that the Holy Prophetsa informed the Companions of the dangerous conspiracy of the Jews.” (Hazrat Mirza Bashir Ahmad Sahib, The Life & Character of the Seal of the Prophet’s, Vol. 2 [Tilford, UK: Islam International Publication Ltd., 2013], pp. 378-379)
According to the details, with regards to the attitude of the Jews after the Holy Prophetsa left, it is written that the Jews were remorseful over their actions. A Jewish man by the name Kinanah bin Suwairah or Suriyyah said, “Do you know the reasons why Muhammadsa has left from here?” They replied, “By God! We do not know, if you
know, please tell us.” He said, “I swear by the Torah, I know that Muhammadsa has been informed about your intended treachery. Therefore, do not deceive yourself anymore. I swear by Allah that he is certainly the messenger of Allah, and the reason he stood up is that he was informed through revelation that you wanted to engage in deceit. Indeed, he is the last prophet. You wanted the last prophet to come from the descendants of Aaron[as], but Allah willed for him to be sent from here. Undoubtedly, the books we read in the Torah have not been altered. It is written in them that this prophet will be born in Mecca and will migrate to Yathrib, (meaning Medina). The qualities described in our book, the Torah, match only him perfectly. I can see that you will gain nothing but bloodshed. You will leave behind your wealth, properties, and children, who will weep and wail while they mourn you. If you accept my advice, your honour and dignity will remain intact. Accept my two pieces of advice, otherwise, there is no good in the third.”
They asked, what are those two pieces of advice? He said, “The first thing is that you accept Islam and thereby become the Companions of Muhammadsa; then your wealth and children will be safe, and you will be among his esteemed Companions and will not be expelled from your homes.”
The Jews responded to Kinanah bin Suriyyah’s words by saying, “We will not abandon the Torah and the covenant of Moses[as].” Kinanah said, “The second thing is that you wait. Soon, he will command you to leave the city. At that point, you should say yes. Then he will not make your blood [i.e., war with you] and your wealth permissible for himself, and he will leave your wealth and properties for you. You may sell them if you wish or keep them.”
They said, “Yes, we are ready for this.” Salam bin Mishkam said, “I was compelled to join you. He (as in Muhammadsa) is now going to send us a message to leave this area. O Huyayy, do not hesitate in front of his words. (He said these words to the chieftain.) And accept the exile happily and leave his city.” Huyayy said, “I will do exactly that and leave this place.” (Mustafa ‘Abd alWahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 4 [Beirut, Lebanon:
Dar Al-Kotob Al-Ilmiyah, 1993], p. 319; Sirat Encyclopaedia, Vol. 7, Maktabah Darussalam, Riyad, pp. 42-43)
Upon reaching Medina, what measures did the Holy Prophetsa take regarding these plots and conspiracies? It is written that the Holy Prophetsa ordered the exile of the Jews, but they refused to go. Although [in the accounts related to this incident], this was their stance initially, however their intention changed later and they prepared for battle. The additional details are as follows:
After reaching Medina, the Holy Prophetsa sent for Hazrat Muhammad bin Maslamahra. When he arrived, the Holy Prophetsa instructed him to go to the Jews of Banu Nadir and convey this message: “The Messengersa of Allah has sent me to tell you to leave his city.” (Sirat Encyclopaedia, Vol. 7, Maktabah Darussalam, Riyad, pp. 42-43)
Muhammad bin Maslamahsa went to the Banu Nadir and said, “The Messengersa of Allah has sent me to convey a message to you, but before I do, I want to remind you of something you all know.” They asked, “What is it?” Muhammad bin Maslamahra said, “I ask you by the Torah, which Allah revealed to Mosesas. Do you remember that before Islam, one day I brought the Torah and presented it to you? You said, ‘If you want to eat, we will feed you; if you want to become a Jew, we will make you a Jew.’ I replied, ‘If you offer food, I will eat, but becoming a Jew is impossible.’ Then you presented a dish of food and asked, ‘Why do you not want to accept Judaism? Are you in search of the Abrahamic faith? Is Abu Amir, the monk, who is devoted to the religion, not a follower of the Abrahamic faith? A prophet is going to appear from this religion, who has the following characteristics. He will have a cheerful disposition, he will completely destroy the enemies of the truth, there will be a hint of redness in his eyes, he will appear from the direction of Yemen, mounted on a camel, he will be wearing a turban, a few pieces of dried bread would suffice him, a sword will be hanging around his neck and he will speak words of wisdom and sagacity.’ Upon this, the Jews stated, ‘You have correctly recounted all the signs. Indeed, we said all of these things, but these are not to be found in him (i.e. the Holy Prophetsa).’ Muhammad bin Maslamahra stated, ‘What I wanted to remind you of was exactly this. Now, listen to the message of the Holy Prophetsa. The Holy Prophetsa has sent me to you for you have deceptively broken the pact that was made with you. Amr bin Jahhash climbed the roof with the intention of throwing a large stone on him and Allah the Almighty informed His Prophet through divine revelation of this. You have violated your oath.’” Upon hearing this, they fell silent. Whilst delivering the message of the Holy Prophetsa, Muhammad bin Maslamahra also mentioned that the Holy Prophetsa stated:
“You must leave the city within a period of ten days. If anyone is seen after this period, I shall smite his neck.” The Jews responded, “We cannot even imagine that we would hear such words being spoken by an individual from the Aus tribe. You were our confederate.” Upon this, Muhammad bin Maslamahra stated, “The condition of the hearts have changed. The Aus and Khazraj had love in their hearts for the Jews, but after
the advent of Islam, this has been replaced with the love for Allah and His Messengersa.”
After hearing the message of the Holy Prophetsa, the Jews began to make preparations to leave the city. The Banu Nadir were given a few days and so they began to make their preparation to leave. Their mounts were located in a grazing field in Dhi Jadar. Dhi Jadar was a grazing field located close to Quba approximately 6-8 miles from Medina. They went to collect their mounts and they also asked to loan some camels from the Banu Ashja’a tribe. (Dairah Ma’arif Sirat Muhammad Rasul Allah, Vol. 7, Bazm Iqbal Lahore, 2022, pp. 179-180) Sayyid Fadl al-Rahman, Farhangi-Sirat (Karachi, Pakistan: Zawwar Academy Publications, 2003), p. 85)
While the Jews were making preparations to leave, Abdullah bin Ubayy bin Sulul, the Chief of the Hypocrites, thought of a ploy, and as a result, they changed their intentions to leave. With regards to the details of this incident, it is mentioned in the books of history that the Jews were busy preparing to leave when they received a message from Abdullah bin Ubayy. This message was delivered by Suwaid and Da’is that Abdullah bin Ubayy says, “Do not leave your homes nor your possessions, and remain in your fortresses. I have 2,000 men from among my people and from other Arab tribes and they will enter the fortresses with you. They will not let the Muslims get to you even if the very last of them dies. The Banu Quraizah will also come to your aid; we shall not allow you to be destroyed. Your allies among the Banu Ghatafan will also help you. If you are left with no choice but to leave from here, then we shall also accompany you.”
Allah the Almighty has also mentioned this conspiracy and ploy of the hypocrites in the Holy Qur’an as follows:
‘Hast thou not seen those who are hypocrites? They say to their brethren who disbelieve among the People of the Book, “If you are turned out, we will surely go out with you, and we will never obey anyone against you: and if you are fought against, we will certainly help you.”’” [59:12] (Dairah Ma’arif Sirat Muhammad Rasul Allah, Vol. 7, Bazm Iqbal Lahore, 2022; Al-Iktifa, Vol. 2, p.110, Alam Al Kotob, Beirut, p. 180)
Abdullah bin Ubayy sent a message to Ka’b bin Asadi Qurazi of the Banu Quraizah which stated that he should assist his Companions. He replied that not a single one of them was prepared to breach the covenant they had made; he declined. Abdullah bin Ubayy gave up on the Banu Quraizah. Therefore, he sought to create tension and apprehension between the Holy Prophetsa and the Banu Nadir. He continuously sent messages to Huyayy. Huyayy said that he would send a message to the Holy Prophetsa stating that they would not leave their homes, nor forfeit their wealth, and [the Muslims] can do as they please.
Huyayy was deceived by Abdullah bin Ubayy. Salam bin Mishkam said to Huyayy, “You are deceiving yourself. If there was no danger in considering your opinion to be absurd, I would leave you along with my Jewish Companions, who are sincere
toward me. Do not take this course of action, Huyayy. By God, you and I both know that he is a true prophet of Allah the Almighty. His qualities and attributes are before us. If we are disobedient to him, it is only out of jealousy that prophethood has ceased among the progeny of Aaronas. Let us agree to the terms of peace put forth by him. We should leave his city. You are well aware that you have gone against me by deceiving them. We will leave from here. Once our orchards are ripe, we will come to them, or one of us will come to them and either sell them or do with them as he wishes. Thereafter, he will return to us and it will be as though we never left our city because our wealth and assets will still be in our possessions. Our honour amongst our people is owing to our wealth and deeds. If we lose our wealth, we will face disgrace like the other Jewish people. However, if Muhammadsa comes and lays siege to our fort for even one day, then they will not accept the terms that they have sent and will reject them.” Huyayy bin Akhtab replied, “Muhammadsa will only lay siege upon us if he gets an opportunity, otherwise he will leave. Have you not seen that Abdullah bin Ubayy has made a vow with me?” Salam bin Mishkam said, “Abdullah bin Ubayy’s words hold no weight. He wishes to cast you into a pit of destruction by causing you to wage war with Muhammadsa. He will sit in his home and leave you, deserted. Abdullah bin Ubayy sought help from Ka’b, however, Ka’b turned him away saying, ‘No one amongst the Banu Quraizah will break this covenant as long as I live.’ Abdullah bin Ubayy had made a similar vow with his confederates, the Banu Qainuqa’. They, too, tried to wage war; they broke their covenant. They were besieged because of their own doing. They waited for Abdullah bin Ubayy’s help while he sat in his home. Muhammadsa advanced toward them and besieged them until they had no choice but to accept his terms. Ibn Ubayy did not help his confederates, while we have aided the Aus tribe with our swords and have fought alongside them in all their battles. Now, with the coming of Muhammadsa, a barrier has been raised and those wars have ceased. Ibn Ubayy is neither Jewish nor Muslim. He does not adhere to the religion of his nation either. How can we accept his words?” Huyayy replied, “I will always harbour animosity toward Muhammadsa, and I will continue to wage war against him.” Salam then said, “If so, we will be exiled from our homeland; our wealth and honour will disappear; our children will become captives; our fighters will be killed.” Huyayy still refused to listen and was adamant on fighting against the Holy Prophetsa. (Mustafa ‘Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 4 [Beirut, Lebanon: Dar AlKotob Al-Ilmiyah, 1993], p. 320)
Even Saruq bin Abi Huqaiq, an elderly Jewish man who was known to be feebleminded, said, “O Huyayy, you are a disgraceful man who will bring ruin upon the Banu Nadir.” Huyayy became enraged. He said, “A man from the Banu Nadir is speaking, and this feebleminded, foolish person dares to smear blame on me.” Saruq’s brothers struck him and addressed Huyayy saying, “We will follow your command and we will never oppose you.” (Dairah Ma’arif Sirat Muhammad Rasul Allah, Vol. 7, Bazm Iqbal Lahore, 2022, p.
181; Sirat Encyclopaedia, Vol. 7, Maktabah Darussalam, Riyad, p. 45)
Then, Huyayy sent his brother, Jud’i bin Akhtab as a messenger to inform the leader of the Muslims that they will not be leaving, come what may. Jud’i arrived in Medina and delivered the message. At the time, the Holy Prophetsa was sitting amongst his Companions. Upon hearing the message, the Holy Prophetsa said out loud “Allah is the Greatest,” and the Muslims also raised the slogan of takbir. The Holy Prophetsa then said:
In other words, “The Jewish people have declared war.” In response to their misgivings and declaration of war, the Holy Prophetsa also declared war against the Banu Nadir. Immediately, the Companions began to make preparations.
The same Jewish messenger, Jud’i bin Akhtab immediately went to the home of Abdullah bin Ubayy and informed him about the conversation he had with the Holy Prophetsa. At the time, Abdullah bin Ubayy was sitting at home having casual conversations with his friends. He said, “Go, I will send word to my allies and they will join you in your fortresses.” The messenger observed that Ibn Ubayy’s son, Hazrat Abdullahra was donning his armour and holding his sword, racing to join the Muslim army. Seeing this, Jud’i became sceptical of receiving any support. He immediately went to Huyayy and recounted to him everything that had happened, saying, “Upon hearing what you said, Muhammadsa said that the Jews have declared war. He then raised a slogan glorifying God and announced for preparations to be made.” Huyayy was still in denial and said, “This was merely a tactical ploy in warfare on their part.” Huyayy enquired about what Abdullah bin Ubayy said and so he recounted his conversation with him, saying, “He said that he would send word to his allies and that they would join us at our fortresses.” Jud’i said, “I do not believe he will send help.” On the other hand, the Holy Prophetsa had instructed the Companions to besiege the fortresses of Banu Nadir. (Dairah Ma’arif Sirat Muhammad Rasul Allah, Vol. 7, Bazmi-Iqbal, Lahore, 2022, pp. 181-182)
In this regard, Hazrat Mirza Bashir Ahmad Sahibra writes:
“The Holy Prophetsa called upon Muhammad bin Maslamahra, a chief of the Aus tribe and said:
“‘Go to the Banu Nadir and speak to them about this issue. Tell them that since they have gone too far in their acts of mischief and their treachery has reached its extreme limit, it is no longer appropriate for them to remain in Medina. It is better that they leave Medina and take up residence somewhere else.’
“The Holy Prophetsa gave them a time limit of ten days.
“When Muhammad bin Maslamahra went to them, they behaved most arrogantly and said, ‘Tell Muhammadsa that we are not prepared to leave Medina, do what you may.’ When the Holy Prophetsa received this response from the Jews, he spontaneously said, ‘God is the Greatest, it appears as if the Jews are prepared for war.’ The Holy Prophetsa instructed the Muslims to prepare and stepped into the field of battle against the Banu Nadir with a group of his
Companions.” (The Life & Character of the Seal of the Prophets, Vol. 2 [Tilford, UK: Islam International Publication Ltd., 2013], pp. 379-380)
In order to suppress these deviant rebels of the state who had hatched the horrible plot of killing the head of state – who at the time was the Holy Prophetsa – and rather than expressing regret had taken up arms and declared war, it became necessary to stop these rebels in order to defend Medina against bloodshed. Hence, when all the Muslims had gathered, the Holy Prophetsa set out with them. On this occasion, the Holy Prophetsa appointed Hazrat Ibn Umm Maktum[ra] as his deputy in Medina. Hazrat Sa’d bin Ubadahra was entrusted with the task of taking the tent and erecting it in front of the fortresses. This was a special tent made of wood, or according to some it was made of leather. The battle-flag was carried by Hazrat Ali bin Abi Talibra. The Holy Prophetsa went forth along with the Muslim army until reaching the dwelling of Banu Nadir close to the evening where they set up camp. It was there, in an open field, that they offered Asr [the late afternoon prayer]. The Jews who had fortified themselves inside their fortresses went atop them and starting showering arrows and stones.
As the time for the late evening prayer drew, the Holy Prophetsa led the prayer, after which he returned to his home in Medina along with ten Companions. At the time, the Holy Prophetsa was donning his armour and was riding his horse. He appointed Hazrat Alira as commander of the army while there is another narration stating that he appointed Hazrat Abu Bakrra. In any case, the Muslims lay siege to the Jews through the night and they would constantly raise slogans glorifying God until dawn was about to break, when Hazrat Bilalra made the call for the morning prayer.
The Holy Prophetsa returned to the army base along with the same ten Companions, who had accompanied him, and he led Fajr prayer. A Jewish man named Azwaq, or, according to others, named Ghazul, was an expert archer who had the ability to launch an arrow very far. He aimed at the Holy Prophet’ssa tent and shot an arrow which struck the tent. The Holy Prophetsa instructed for the tent to be moved outside of the archers’ range. ‘Ali bin Burhan al-Din al-Halabi, Al Sirat al-Halabiyyah, Vol. 2, [Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, 2008], p. 359; Al-Waqidi, Kitab al-Tarikh wa al-Maghazi, Vol. 1 [Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, 2003], p. 314)
Then night fell, yet Abdullah bin Ubayy had not come to the Banu Nadir, nor had any of his allies shown up while he remained in his home. The Banu Nadir lost hope in his help.
Salam bin Mishkam and Kinanah bin Suwairah said to Huyayy, “Where is Ibn Ubayy’s help which you were expecting?” Huyayy said, “What can I do now? We have been destined for ruin.” (Mustafa ‘Abd alWahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 4 [Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, 1993], p. 322)
During this time, one night close to the time for the late evening prayer, Hazrat Alira was missing from the army, and so people said to the Holy Prophetsa, “O Messengersa
Another major reason for unrest between nations is the mindset that a person’s nation is intellectually and racially superior to all other nations. This sort of mindset is common even in today’s world and, oftentimes, ends in bloodshed.
of Allah, Ali is nowhere to be seen.” The Holy Prophetsa said, “Do not worry about him, because he has gone to do something for your sake.” A short while later, Hazrat Alira returned with the severed head of the man named Azwaq, who had shot an arrow at the Holy Prophet’ssa tent. Hazrat Alira had his sights set on him the moment he had set out to attack a prominent Muslim leader. He was also accompanied by a contingent. Hazrat Alira attacked and killed him while those who were with Azwaq fled.
Then, the Holy Prophetsa deployed a contingent of ten men with Hazrat Alira, including Hazrat Abu Dujanahra and Hazrat
Sahl bin Hunaifra; Hazrat Alira went and captured that group of Azwaq’s friends who had fled upon seeing him and this contingent of Companions killed all of them. Some scholars have written that this contingent comprised ten people. After killing them, the Companions brought back their heads, which were then put into various wells. (Ali bin Burhan al-Din al-Halabi, Al Sirat alHalabiyyah, Vol. 2, [Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, 2008], p. 359)
According to one narration, the Holy Prophetsa instructed them to be thrown into the well of Banu Khatmah. (Al-Waqidi, Kitab al-Tarikh wa al-Maghazi, Vol. 1,
[Beirut, Lebanon: Dar Al-Kotob Al-Ilmiyah, 2003], p. 315)
The remaining details will be mentioned in the future, insha-Allah.
After reciting the Khutba Thania, Hazrat Khalifatul Masih Vaa said:
I have been informed that when you stand in rows for prayer you do not stand shoulder to shoulder. The Covid era is now over; when you stand in rows for prayer you should stand shoulder to shoulder.
(Official Urdu transcript from Al Fazl International, 12 July 2024, Translated by The Review of Religions)
