Al Hakam - 23 September 2022

The

In an age of immorality, uphold true beliefs and protect your children

Hazrat Khalifatul Masih addresses ijtema of Lajna Imaillah UK

On 16-18 September 2022, Lajna Imaillah UK held their annual  ijtema in Kingsley, Hampshire. On the final day, Hazrat Khalifatul Masih V, may Allah strengthen his hand, graced the  ijtema with his presence and formally concluded the event with an address.

At 12:21 BST, Hazrat Amirul

Momineenaa arrived at the main Lajna marquee and began the proceeding of the final session by inviting Noor Odeh Sahiba to recite a portion from the Holy Quran followed by its English translation: Verses 2-5 of Surah Jumuah.

Hazrat Khalifatul Masih Vaa then stood up, as did all those present, and took the

Lajna Imaillah pledge from everyone present. After the pledge, Huzooraa invited Shazia Tanveer Sahiba to read an Urdu poem of the Promised Messiahas. The poem painted a picture of how Allah the Almighty’s grace blessed the Promised

Hadith-e-Rasul Ubaidah Abdullah Messengersa

Repentance

Appeasing the world

Hazrat Maulvi Abdul-Karim Sahibra writes: “I have heard countless times from the blessed tongue of my beloved Master and Guide, the Chief of the Saints, the Jesus promised to appear in this age, peace be upon him, the following:

‘I possess the ability to deliver addresses and publish such writings which are articulated in a way that ‘makes peace with all,’ as the common saying goes, so that all nations, despite their differences, are pleased; so that no one from among the authorities or the common people are able to find a single point of objection in them. However, how can I bear to suffer the rejection of my God just to please this lowly world?’”

Hazrat Mirza Ghulam Ahmadas, In His Own Words

<< Continued from previous page

Messiahas and granted him an abundance of followers and fame despite being previously unknown to the world.

Thereafter, the  ijtema report was read out by Dr Fariha Sahiba, Sadr Lajna Imaillah UK. She reported that after 2019, this year was the first full-fledged  ijtema The theme was “Messiah Has Come” which the  ijtema events and presentations were based on. There was also an exhibition which displayed information about how the grand prophecies of the Promised Messiahas were fulfilled. There was also a memorial for the late  Queen Elizabeth II. Academic competitions were held throughout the  ijtema and some sports competitions were cancelled out of respect for the Queen’s demise. Sadr sahiba said that according to Huzoor’s instructions, the  lajna who had achieved academic excellence, received their awards during the  ijtema. The total attendance of the  ijtema was 6,830. A short video highlight presentation of the ijtema was then shown.

Huzooraa then took to the podium, conveyed “Assalamu alaikum wa rahmatullah”, and after reciting  tashahud and  ta‘awuz said that through Allah’s grace, following the last few Covid-affected years, Lajna Imaillah UK were blessed to hold their national ijtema on a larger scale. “I hope and pray you would have greatly benefited from the various programmes”, Huzooraa said.

Huzooraa said every  lajna member should reflect and ponder over “what it means” to be a member of Lajna Imaillah. Huzooraa said that when Hazrat Khalifatul Masih IIra established Lajna Imaillah he gave great thought before naming it. “Lajna Imaillah” literally meant a community of the servants of Allah the Almighty.

Huzooraa said when the pledge was made to be part of these servants,  lajna  members should understand their responsibilities. Huzooraa said:

“All members should place close attention to  protecting their faith – they must strive to reach the spiritual level and

height required of a true believer. […] The standard of faith required of a true believer far exceeds the mere acceptance of Islam.

Anyone who recites the  kalima, they are a Muslim, but not everyone can say they are a believer or they have acquired true faith.

“Proclaiming that Allah the Almighty is the One and Omnipotent God, the Holy Prophetsa is His Messenger and Islam is a perfect religion, represents only the most basic level of belief. Absolute faith requires a far higher level of belief and understanding and one cannot reach that level until and unless they act upon all of the commands of Allah the Almighty.

“So the first thing that every Ahmadi must remember is that they must strive to become complete in their faith and belief. Regarding this, the Promised Messiahas has said:

“‘Believers are those whose acts and deeds testify to their faith – upon their hearts, their faith is engraved. Believers are those who give precedence to their Lord and attaining His pleasure above all else.’

“So, giving precedence to one’s faith over everything else is paramount and fundamental to attaining the status of ‘a believer’. Remember, giving precedence to one’s faith is a pledge that every Ahmadi makes when they take the  bai‘at and it is also a core tenant of the respective pledges of each of the auxiliary organisations.”

Huzooraa quoted the Promised Messiahas who said that believers “tread steadfastly upon the narrow and difficult path of righteousness for the sake of God and they become immersed in His love.”

Huzooraa said true believers did not just follow the path but remained on it firmly, no matter what challenges they faced. They understood that our life’s purpose was to attain Allah’s pleasure. The Promised Messiahas said:

“True believers are those who stay far away from all those things that, like false idols, are an obstacle in the way of God.”

Huzooraa said:

“We live in a society and a time where at every turn there are temptations that lead a person towards sin or to act in a

way that incurs the displeasure of Allah. Indeed, often people do not even realise their conduct is wrong. For example, some people do not keep good relations with their neighbours and fail to fulfil their rights. Further, mocking or taunting someone is entirely wrong.

“Another social wrong occasionally observed at  ijtemas or gatherings is that ladies ensure there is a good place for them and their children to sit, but if another child comes towards them, they usher them away or express irritation. It has also been observed that a mother offers her child a snack but does not offer anything to the other children sitting nearby. Rather than setting a positive example of sharing before her child, the mother leaves the other children empty-handed. Such behaviour is the height of a bad manner and always remember, if you fail to show kindness to others, your children will learn the same. Conversely, if you are kind and considerate, your children will naturally observe and learn from you. […]

“True belief does not exist until there is complete obedience to Allah the Almighty. In terms of our Jamaat, complete obedience to Allah the Almighty also requires an Ahmadi Muslim to be respectful of the organisational structure of our Jamaat – referred to as the  nizam-e-jamaat Remember, our Jamaat’s  nizam has been established and created by the Khalifa of the time and through the  nizam the works and schemes of the various national jamaats and auxiliary organisations occur with his permission and approval.”

Huzooraa said that if a Jamaat office-bearer was not serving or acting appropriately, it should be reported to his supervisors, however, to sit “in a gathering –whether public or private – speaking against the office-bearer or complaining about the Jamaat, or aggressively confronting the person you have an issue with is wrong and contrary to the spirit of our Jamaat. Such behaviour cannot lead anywhere good” and instead grudges will be created.

“Eventually, such people start raising questions or complaints against Khilafat-

e-Ahmadiyya and they fail to heed the guidance and instructions of the Khalifa of the time. Ultimately, such people become distant from their religion and lose faith.”

Huzooraa said:

“Certainly, a genuine grievance or concern should not be ignored or swept under the carpet,” however, one should not start arguments and create grievances, rather one should report it through the correct channel.

Huzooraa said:

“Nizam is the cornerstone of reforming an individual whilst at the same time it serves to unify and strengthen the collective bond amongst Muslims.” Keeping this in mind, Huzooraa said at  jamaat gatherings we should respect those on duty and listen to them and also keep our lines during  salat straight, etc. All these factors are concerned with upholding the nizam Hazrat Khalifatul Masihaa said:

“Today’s society has become morally corrupted and spiritually decayed as the harmful effects of the mainstream media and social media continue to drive people away from religion and belief in God. Even in schools, very young children are being taught inappropriate and immoral things which they are far too young to comprehend. As a result, children from a very young age are being conditioned by their schools –and the wider society – into a secular way of thinking and away from religious values and teachings.

“In such conditions, the onus is very much upon parents to ensure the moral training of their children. These days, even children’s cartoons or computer games include storylines or characters that are wholly inappropriate and take away children’s innocence. Children themselves should also be very much careful and vigilant about seeing their cartoons and parents should definitely supervise while children are viewing and watching cartoons.

“The long-term consequences of such exposure are extremely dangerous and can easily take our future generations away from religion and away from moral values.” Thus, parents should keep a close eye on what their

children are exposed to and, “to counter the outside influences, Ahmadi parents must develop a purely Islamic atmosphere within their homes, where the commandments of Allah are acted upon and the best morals are displayed.”

Huzooraa said that children were highly intelligent and observant, and therefore parents should not possess discrepancies in their actions and deeds.

“It is vital that Ahmadi parents, very carefully, strive to better themselves so that they can properly train and guide their children.

“As I have already said, if any of the Jamaat’s office-bearers have caused you offence or acted in a way you did not think was right, strive to resolve the matter calmly by speaking directly to the person or his superior. If you are still unsatisfied with the outcome, write to the Khalifa of the time. However, never discuss such issues in front of your children, otherwise, it will have a very harmful effect on them. Ultimately, it will develop a hatred of religion within them and they will become susceptible to the superficial glamour of worldly things and come under the wrong influence of society.

“Talk to your children every day and tell them those things that will bring them closer to Allah the Almighty and His Prophetsa. As I have said many times before, it is essential that Ahmadi parents develop a genuine friendship and mutual trust with their children from the very beginning.

“Whilst this is the duty of both parents, it is especially incumbent on Ahmadi mothers to forge a loving and close bond with their children and to instil religious values within them. You should encourage your children to talk to you freely and openly, children are naturally curious and it is the duty of mothers to answer their questions. […] If the mother does not know the answer, you should search for it, rather than leaving it unanswered.

“In this regard, Ahmadi girls and women must seek to increase their religious knowledge and be aware of contemporary issues. If you increase your knowledge, it will also serve to increase your faith. Strive to develop an interest in religion in your children; explain to them why religion is important and to be valued above all else.”

Huzooraa said that the moral and spiritual training was a huge task, especially in this day and age, and mothers were to be at the forefront of this task.

The pious examples of our predecessors should guide and inspire us and our children to improve ourselves. This was so that we could join the ranks of true believers. Huzooraa said one example of true believers was that they were always truthful. White lies and other “small lies” were totally wrong. Once, the Holy Prophetsa advised a Companionra that he should abandon falsehood. Thereafter, whenever the Companionra was about to do something sinful, he would stop, as he thought that if he was asked about it, he would have to lie. Therefore through telling the truth, he reached the high ranks of a true believer.

Huzooraa said:

“Regrettably, personal or domestic issues are often bought to my attention concerning disputes amongst Ahmadis. It is not the case that only Punjabi or Urdu-speaking ladies write to me about such matters –ladies raised and educated in the West also

write to complain about the behaviour of their in-laws or their family members. They sometimes also include the  nizam-ejamaat in their complaint by writing that an office-bearer is closely allied with their relative and so is not impartial. Often, when these cases are carefully investigated, it is found that there is a degree of exaggeration or falsehood on both sides.”

Huzooraa said that if both parties acted upon the truth, the matter would be resolved in a better way and  darul qaza or  jamaat office-bearers would be in a better position to make the correct decision.

Huzooraa said:

“I reiterate that falsehood is a sin of the highest order which can quickly destroy the peace and happiness of families and cause great damage to your community.”

Huzooraa said:

“We should constantly analyse our conduct and not think that certain habits or shortcomings are only prevalent in people from particular nations or regions. Indeed, due to the effects of social media and the internet, inappropriate traits and immoral practises prevalent in one part of the world are crossing borders at an incredible speed.”

Hazrat Amirul Momineenaa said that humility was another important trait for believers and even those who thought they were humble should introspect and see whether they spoke in an arrogant way for example.

Huzooraa said:

“On the one hand, arrogance causes disorder and restlessness in society, it also plays a very negative role in the moral upbringing of one’s children.”

Huzooraa said a believer should also be “regular in sadqa and spending in the way of Allah the Almighty.” By Allah’s grace, most Ahmadis generously gave  sadqa to help the poor and the needy and to help the Jamaat.

“Now, as the economic condition of the world worsens and people’s financial condition becomes strained, some people may think that they should focus on their own needs and tighten their giving hands. In such circumstances, we should remember those in greater need than us and help and

support them as much as possible. […]

“Another basic Islamic commandment is of  purdah, which in today’s world is often criticised and attacked by opponents of Islam. Consequently, some Muslim women come to believe they are being oppressed […]” The Promised Messiahas explained why the  purdah was so essential for the harmony of society. Further, men are also commanded in the Quran to keep their gaze down. Therefore, to say men have complete freedom and women are oppressed was wrong.

Huzooraa referred to his address at Jalsa Salana 2022 where he spoke of professional Ahmadi women who worked whilst maintaining their  purdah and when their employers sought to prevent them from wearing the  hijab, the Ahmadi women took a stand and protected their faith. They made it clear that they would much rather lose their jobs than be forced to dress in a way that was against their beliefs. In the end, their employers, seeing their courage and firmness in their faith, they allowed them to maintain their purdah at work.

“Do not, therefore, submit to the pressures of the world. The commands of Allah are timeless and only if we act upon them, can we live fulfilling lives and protect ourselves and our future generations.”

Huzooraa also said to be vigilant while navigating the online world. People create profiles on social media platforms and displayed or shared their personal pictures or videos in chats. “A person may think that it is a harmless way to pass time” but such things quickly get out of hand, lead to social vices and even affect mental health. Innocent posts could also have adverse effects, Huzooraa said. There were cases of men getting images of women and then blackmailing them.

“Before joining any social media platform, you should be extremely cautious”, Huzooraa stressed.

The Promised Messiahas said:

“‘Those opposed to purdah should assess the moral standards of those nations where there is no concept of it.’ With reference to this, we can easily judge the moral standards

of today’s Western society by the fact that, as mentioned earlier, in Western countries there is a growing trend and movement to teach small children in schools – or elsewhere – things that are entirely beyond their comprehension and not at all ageappropriate. They are trying to sexualise innocent young children by teaching them things they are not ready to process. Throughout history, children have not been exposed to such things at such a young age, so why now is there a need to force very small children into discussions about sex? All it serves to do is to destroy the innocence of youth and is bound to have long-term harmful effects.”

The Promised Messiahas challenged those who opposed the Islamic  purdah and said if an absolutely free society did not lead to moral decline, he would accept their view. However, this is certainly not the case and immoralities flourished in such societies, as we can observe. Huzooraa said that the Promised Messiahas said that “It is clear that when men and women are young and have a licence to mix freely, the results are bound to be extremely dangerous; they are very likely to be overcome by passion and lust. Hence, there is tremendous wisdom underlying the Islamic injunction of purdah. […]”

“Islam’s teachings are based upon the reality of human nature. Thus, our Ahmadi ladies and girls must ensure that their dress remains modest and at the very least, is according to the minimum standards of purdah.”

Huzooraa said that Allah proclaimed that only those were  successful, who sincerely prayed to Him and their prayers were not mere lip service.

“The prayers of a sincere woman have immense value”, Huzooraa said. Therefore, Ahmadi women should pray for everything with great sincerity.

Hazrat Khalifatul Masihaa then led everyone in silent prayer, after which he gave the opportunity to lajna to recite some poems after which Huzooraa conveyed his salaam and the session concluded.

(Report prepared by Al Hakam)

From the Markaz Only taqwa can develop the true essence of Majlis Ansarullah in us Hazrat Khalifatul Masih V addresses Majlis Ansarullah UK ijtema

Following his address at the Lajna Imaillah UK  ijtema earlier on Sunday, 18 September 2022, Hazrat Amirul Momineen, Khalifatul Masih V, may Allah strengthen his hand, graced the Majlis Ansarullah UK ijtema’s concluding session.

At around 16:15 BST, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa arrived in the Majlis Ansarullah UK  ijtema gah. Upon arrival, Huzooraa invited Abdus Sami Abid Sahib to recite a portion of the Holy Quran – Surah Al-e-Imran, verses 104-105 – and Bockarie Tommy Kallon Sahib to present its English translation.

Huzooraa then stood for the Majlis Ansarullah pledge and everyone present stood and repeated after him.

After the pledge, Umar Sharif Sahib was invited to recite an Urdu poem written by the Promised Messiahas on the subject of Islam’s superiority and the blessings of Prophet Muhammadsa after which the English translation was also presented.

Sadr Majlis Ansarullah UK, Dr Choudhry Ijaz Sahib was invited to present the  ijtema report. He reported that the last full  ijtema of Ansarullah UK was held in 2019 and the theme for this year’s ijtema was “The Blessings of Khilafat”. The total attendance this year was 4,098, with 3,606 Ansar and 492 guests, as compared to an attendance of 3,117 in 2019. He went on to highlight some of the unique aspects of this year’s event. A video presentation was then shown to Huzooraa

The  Alam-e-Inami award was then announced and awarded by Huzooraa to the best majlis of the year, Majlis Hartlepool.

At around 16:45 BST, Huzooraa took

to the podium to deliver the concluding address of this year’s ijtema

After reciting  tashahud and  ta‘awuz, Huzooraa said that moments ago, Huzooraa delivered an  address to Lajna UK and said that those words were not exclusively for Lajna but for men too. In the Quran, there were ample instructions for both men and women. Huzooraa said he presented examples in this regard – for example, truthfulness.

It was a fault of some that when advice or guidance was offered, they did not consider themselves the addressees and deemed others to be the addressees. Such people did not introspect and consider their state of affairs. We had to always look at ourselves and see whether we were fulfilling the criteria necessary to attain piety, Huzooraa said.

If, at any point, the Khalifatul Masih advised a certain group of Ahmadis to do something or abstain from something, everyone had to reflect and ponder whether they too fell short of such advice.

Whatever Huzooraa said to the Lajna earlier in his address, Ansarullah had to also consider themselves the addressees of that. A person who had reached the age of Ansarullah, i.e. the age of full maturity, had to remember that whenever advice was given on a Jamaati platform, they must all consider themselves the addressees so as to ensure a bright, positive future.

Huzooraa said, the Promised Messiahas had guided members of the Jamaat through advice. Ansarullah members were usually at an age of complete maturity and so, they must ask themselves of what benefit they were to others and what kind

of examples they were setting. The Promised Messiahas had once said that members of his Jamaat were those who showed superior conduct. Majlis Ansarullah ought to be the body within the Jamaat that presented the best example. Only then could one become a member of the true Ansar – helpers.

On countless occasions, the Promised Messiahas had exhorted his followers to tread the path of taqwa Allah said in the Holy Quran:

“Verily, Allah is with those who are righteous and those who do good.” (Surah al-Nahl, Ch.16: V.129)

Thus, every one of us had to reflect on what level of taqwa we possessed. When we claim to be from among the Ansarullah, the helpers of Allah, then we must remember that Allah was not in need of our help. It was through His graciousness that he

had enabled us to attain a rank whereby we could be deemed “Ansarullah”, but only those could be considered so who possessed  taqwa – the true fear of God and consciousness of the existence and presence of Allah, Huzooraa said.

It was only with Allah’s grace that we were breathing and we could live this life; otherwise, we would be nothing without Him. Therefore, we had to ensure we were always conscious of the fact that Allah was always watching our every act. Without this, our bai‘at was hollow.

Huzooraa said, the Promised Messiahas had once said that  taqwa was an essential hallmark of the members of the Jamaat as they belonged to the  jamaat of an Appointed One of Allah. If we claim to be helpers of Allah, then we had to come through with this claim and act accordingly. But if our hearts wholly submitted to the world and materialism, then this was

contradictory to our claim.

We had to ask ourselves what sort of Ansarullah we were. The Promised Messiahas had once said that members of his Jamaat ought to consider themselves seedlings who were to grow into fruitful trees.

He had also expressed his desire for members of the Jamaat to never have duplicity in their claims and conduct. We had to ensure that we became at one with our claim and then became the ones to draw people closer to God through His Jamaat.

The Promised Messiahas had expounded on this subject at such length that it went to show how high the standard of the members of his Jamaat had to be. Once, he had said that we had to always introspect and see how much taqwa we had attained The standard for this was the Holy Quran. Another standard of this was the disregarding of worldliness and allowing Allah to become one’s Guardian.

UK Ahmadi Muslims hold 23 Queen Elizabeth II remembrance events across the country

Fareed Ahmad Secretary External Affairs, Jamaat UK

Jamaat-e-Ahmadiyya UK held more than 23 Remembrance Events on the sad demise of Her Majesty Queen Elizabeth II, throughout the country, which over 3,000 people attended.

These events were held in Morden, Wandsworth, Birmingham, Manchester, Crawley, Newham, Edinburgh, Glasgow, Leamington Spa, Nottingham, Leicester, Cardiff, Bradford, Huddersfield, Gillingham, Dundee, Watford and Bromley.

Thanksgiving for Queen Elizabeth II” at St Mary Magdalene Church, Trinity Road. Syed Shakeel Ahmad Sahib, Regional Amir Baitul Noor represented the Ahmadiyya Muslim Community and addressed the audience.

including 11 guests. The dignitaries included the Vice Lord-Lieutenant, the Sheriff of Nottingham and a St. Stevens Church representative.

“And he who fears Allah — He will make for him a way out; And will provide for him from where he expects not.” (Surah al-Talaq, Ch.65: V.3-4)

Whoever feared Allah, Allah paved for him ways to prosperity that were beyond his comprehension. Huzooraa said, it was a point of reflection that when people reached such an age, they became worried and concerned about their children and how they would provide for them. People found excuses to fulfil such desires; sometimes they were permissible and sometimes they were not. There were some, even among us, who evaded taxes. One had to be honest and sincere as opposed to deceitful. There were many Ahmadis, however, who had shown trust wholly and solely in Allah, so much so that Allah had become their Provider and had provided them with means and provisions.

Huzooraa said, the Promised Messiahas had said that lying in any case, no matter how desperate one may have been, was wrong. We had to have trust in Allah and rely only on Him. One must never deem Allah to be weak; rather one had to have firm faith that He was the All-Powerful.

“And he who puts his trust in Allah — He is sufficient for him.” (Surah al-Talaq, Ch.65: V.4)

Thus, it was necessary to have trust in Allah alone, and without  taqwa, this was impossible. For this, we had to reach the highest ranks of  taqwa. If we truly brought about such a transformation within us that we held our faith above any other worldly object, then this was taqwa.

Our God was a Benevolent God who guided us to the right path. Therefore, we had to ensure we followed his way and adopted  taqwa in our lives. This was what would give birth to the true essence of “Ansarullah” within us.

In the end, Huzooraa led everyone in silent prayer.

Huzooraa then announced that the total attendance of Lajna Imaillah UK was 6,830, before departing the  ijtema gah at around 17:15 BST. prepared by Al Hakam)

The guests included 14 parliamentarians, 11 mayors, 27 councillors, 17 faith and interfaith representatives, and senior police officials.

At the Baitul Futuh Mosque, the event was held in the Tahir Hall after Asr prayer on 14 September 2022. A special exhibition was displayed on Her Majesty Elizabeth II and included letters from Hazrat Khalifatul Masih Vaa to the Queen. Around 1,000 people attended the event, including four MPs, three mayors, one deputy mayor, eight councillors, three faith organisations, and a representative of the police borough commander.

The programme started with the recitation from the Holy Quran, followed by a one-minute silence in honour of Her Majesty the Queen. The guest speeches were followed by closing remarks by Amir Jamaat-e-Ahmadiyya UK, Rafiq Hayat Sahib. A condolence book was opened for guests to sign.

The guest speakers included the Worshipful the Mayor of Merton, GLA Member Liberal Democrats, a Hindu representative from Streatham, a representative of the police borough, the MP for Wimbledon, the Worshipful the Mayor of Kingston Upon Thames, the Worshipful the Mayor of Sutton, the MP for Mitcham and Morden, and the MP for the Royal Borough of Kingston.

The event was also covered by various media outlets, including Reuters, AFP and PA media groups. An Urdu channel, Bol Network, also covered the event. Radio Jackie advertised the remembrance event in the news on the day.

Another event was held at the Fazl Mosque, where over 180 people attended the event, including neighbours. The guest speakers included Fleur Anderson MP, two councillors, George Crevilli and Malcom Grimston. The event was chaired by Mansoor Shah Sahib. Ataul Mujeeb Rashed Sahib, Imam of the Fazl Mosque, spoke about the Queen’s services and reiterated Hazrat Amirul Momineen’saa. A condolence book was also available for guests to express their sentiments.

Another event was held at the Wandsworth Borough Civic Service, where the Mayor of Wandsworth Council, Jeremy Ambache invited local people to join a “Civic Service of Remembrance &

Another event was held during the MKA UK ijtema in Kingsley, where 180 people attended the event, including 41 guests. The dignitaries included the Mayor of Alton, the Mayor of Farnham, the Mayor of Bordon, MP Jonathan Lord, Deputy Mayor of Guildford, a councillor from Surrey County Council, and a councillor from East Hampshire District Council. A video clip of Hazrat Amirul Momineenaa was played from the concluding address of MKA ijtema in which Huzooraa mentioned Her Majesty Elizabeth II. It had a very positive impact.

Another event was held in Crawley, where 60 people attended the event, including 30 guests. The dignitaries included the Bishop of Horsham and Arundel, the Police Commissioner for Sussex, the Mayor of Crawley, Deputy Lord-Lieutenant Sussex, a representative of Crawley Commander, a representative of the Church of Scientology, a Labour candidate, and a pastor and the exHead of Hazelwick school – Bible reading.

Another event was held at the Baitul Ahad Mosque in Newham, where 65 people attended, including an MP, nine councillors, a faith leader, a police representative and 10 external guests. A book of condolences was signed by many attendees.

Another event was held in Gillingham, where 110 people attended the event, which included 16 external guests. The external guests included the deputy mayor, councillors, church members and neighbours. A book of condolences was signed by all.

Another event was held at the Darul Barakaat Mosque, Birmingham, where 250 people attended the event, including 29 external guests. The guest speakers included the West Midlands Police and Crime Commissioner, a representative of St Paul’s Church, the Bordesley Green pastor, an RAF Veteran representative, a Royal Navy representative and a Royal British Legion representative.

An event was held in Leicester, where 60 people attended the event, including eight guests. The guest speakers included the Deputy Lord Lieutenant and a representative of Leicestershire Police. The event was covered by Pukar News of Leicestershire.

Another event was held in Leamington Spa, where 80 people attended the event, including 28 guests. The dignitaries included Lord Lieutenant of Warwickshire, High Sheriff of Warwickshire, Vice Chair of Warwick District Council, the Mayor of Leamington Spa, the Mayor of Warwick, the Police and Crime Commissioner, and the Warwickshire Police Chaplain. The event was broadcast live on ITV central news.

An event was organised in Nottingham, where 68 people attended the event,

Another event was organised at the Darul Amaan Mosque, Manchester, where 58 people attended the event, including four guests. The dignitaries included the Mayor of Salford. A book of condolences was signed by all. The mayor spent significant time in reflection with Lajna members and dedicated two hours of her time to the remembrance event.

An event was held in Edinburgh, where 95 people attended the event, including 61 guests. The event was hosted for the Jamaat by a local church. The dignitaries included the Lord Provost of Fife, a minister of the Church of Scotland and the NHS Fife Chaplain. An exhibition was also organised on this occasion.

Another event was held in Glasgow, where 90 people attended the event, including 10 guests. The dignitaries included the MP for Rutherglen and Hamilton, Area Director for Scotland (British Red Cross), former Councillor for Drumchapel and the chair Yorkhill and Kelvingrove Park Council. An exhibition was also organised on this occasion.

An event was held in Cardiff, where 51 people attended the event, including 4 guests. ITV Wales also covered the event. An exhibition was also organised on this occasion.

An event was held in Huddersfield, where 100 people attended, and it was covered by the local ITV News.

An event was held in Watford, where 60 Jamaat members and 10 dignitaries attended the event. The guests included the local MP, the mayor, local councillors and the deputy lieutenant and police inspector.

A summary of the press and media coverage is as follows:

A full press release was issued pre-event with quotes from Hazrat Khalifatul Masih Vaa. A further post-event press release was issued as well. By the Grace of Allah, very good coverage was achieved with three premier global media houses (Reuters, AFP and PA) covering the main event at the Baitul Futuh Mosque.

A total reach of 20-30 million is estimated. The events were covered on 13 TV stations: Reuters, PA, AFP, ITV Central News, ITV Wales, ITV Calendar, BBC TV Midlands, BBC South East Today, Global Daily Mirror, Bol Network (Urdu), Daily Motion News, EuroNews, and One News Page. Four Radio stations also covered the events, including BBC Radio WM (West Midlands), BBC CWR (Coventry & Warwickshire), BBC Radio Kent, and Radio Jackie (Kingston). Three online newspapers also covered our events, including the Daily Mirror, Barron’s News (USA), Fife Today, Dunfermline Press, Pukaar News (Leicester), and Leamington Observer. The social media reach was 348,000.

This Week in History

23 September

23 September 2005: During his Friday Sermon on this day, delivered from Norway, Hazrat Khalifatul Masih Vaa urged Jamaat Norway to build a mosque in the country. Huzooraa said that the members should instil a determination and passion that they will build a mosque at any cost, no matter what sacrifices they have to make.

23 September 2011: During his Friday Sermon on this day, delivered from Germany, Hazrat Khalifatul Masih Vaa mentioned that Jamaate-Ahmadiyya Germany had the opportunity to participate in an exhibition held in China, where they had displayed the literature on Islam Ahmadiyyat in the Chinese language. Huzooraa also commended the efforts of the Chinese Desk, which was then working under Usman Chou Sahib, and preparing the Chinese translation of the Holy Quran and other literature.

24 September

24 September 2004: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa spoke about the blessings of the Holy Quran and

said that every Ahmadi needed to make sure that they, along with their wives and children, recite the Holy Quran with translation and also its commentary by the Promised Messiahas.

24 September 2010: During his Friday Sermon on this day, while mentioning the annual ijtema of Majlis Khuddam-ul-Ahmadiyya UK, Hazrat Khalifatul Masih Vaa said that prior to the migration of Khilafat from Pakistan to the UK, the ijtemas of all auxiliaries were blessed with the presence of Khalifatul Masih. Huzooraa said that the UK ijtema had reminded him of the ijtemas of his childhood and youth, and also reminded him about those oppressed people who had been deprived of their right to hold ijtemas due to the oppressive laws.

24 September 2014: Hazrat

Khalifatul Masih Vaa visited the National Parliament of Ireland, the Oireachtas, at Leinster House in Dublin. Following his meeting with the parliamentarians, Huzooraa was escorted to the galleries of both the Lower and the Upper House of Parliament where he observed the parliamentary proceedings. September 25 September 2016: Hazrat

Khalifatul Masih Vaa delivered the concluding address at the annual ijtema of Majlis Khuddam-ulAhmadiyya UK. During his address, Huzooraa said:

“It is incumbent upon all of us to study the Holy Quran, as it is our pathway to success and salvation. It is that spiritual light that has shown us the true meaning of prioritising our faith over all worldly affairs. It is our means of learning and our means of living.” (“Majlis Khuddamul Ahmadiyya UK ijtema 2016 concludes with an address by Head of Ahmadiyya Muslim Community”, www.pressahmadiyya.com)

26 September

26 September 2003: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa spoke about the tenth condition of Bai’at, which is:

“That he/she shall enter into a bond of brotherhood with this humble servant of God, pledging obedience to me in everything good for the sake of God, and remain faithful to it until the day of his/her death. That he/she shall exert such a high devotion in the observance of this bond as is not to be found in any other worldly relationship and connection that demands devoted dutifulness.”

Huzooraa explained the true meaning of obedience and said that obedience meant acting upon each and every scheme and instruction given by Khalifatul Masihaa

26 September 2013: Hazrat

Khalifatul Masih Vaa delivered the keynote address at a welcome reception held in his honour at the Oriental Mandarin Hotel in Singapore. The event was attended by more than 100 non-Ahmadi dignitaries and guests, including Mr Lee Koon Choy a founding member of the ruling People’s Action Party. During his keynote address, Huzooraa explained the basis for a just economy, the need for equity between nations, the reasons behind the misrepresentation of Islam, and his concerns about the increasing risk of a Third World War.

26 September 2014: Hazrat Khalifatul Masih Vaa inaugurated the Maryam Mosque in Galway, Ireland. It was the first Ahmadiyya mosque in the country.

Huzooraa delivered the keynote address at a special reception held to mark the inauguration. 170 non-Ahmadi dignitaries and guests, including Deputy Éamon Ó Cuív, TD, Deputy Joanna Tuffy, TD and Councillor Donal Lyons, the then Mayor of Galway, attended the reception.

Hazrat Khalifatul Masih Vaa delivers the keynote address at the reception given in his honour in Singapore

23 - 29 September

Hold fast to the book of Allah

27 September

27 September 2013: During his Friday Sermon on this day, delivered from the Taha Mosque in Singapore, Hazrat Khalifatul Masih Vaa said that he was thankful to Allah the Almighty that He once again enabled him to meet with the Ahmadis there. Huzooraa said that it was difficult for him to visit Malaysia and Indonesia due to the persecution of Ahmadis. Therefore, Singapore was a place where he could meet with the Indonesian and Malaysian Ahmadis.

28 September

28 September 2007: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Dr Hameedullah Sahib of Karachi, who was martyred on 20 September.

Huzooraa also mentioned Professor Dr Sheikh Mubashir Ahmad Sahib of Karachi, who was martyred on 26 September. He was serving as a professor at Jinnah Hospital and also as principal of the College of Nursing.

28 September 2012: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa called the attention of Ahmadis towards publishing literature on the blessed life and character of the Holy Prophetsa. Huzooraa also instructed to put the books on the Holy Prophet’ssa

blessed life in the libraries of the European countries. Huzooraa then urged to widely publish Hazrat Musleh-e-Maud’sra book, Life of Muhammad, and advised to also widely publicise the Promised Messiah’sas book, A Gift for the Queen, in which he has presented the Islamic teachings of peace and interfaith respect.

Moreover, Huzooraa also mentioned his interview with some press and media representatives who had come to learn about the Ahmadiyya response to the disrespectful film made in the USA about the Holy Prophetsa

28 September 2013: Hazrat Khalifatul Masih Vaa held an audience with more than twenty Indonesian guests representing various media outlets, educational institutions, and think tanks at the Taha Mosque in Singapore. During the 70-minute question and answer session, Huzooraa explained the true teachings of Islam and clarified various misconceptions concerning the Ahmadiyya Muslim Jamaat.

29 September

29 September 2017: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa said that Majlis Ansarullah UK’s annual ijtema was commencing. Huzooraa drew the attention of members of Majlis Ansarullah towards the importance and blessings of observing salat

Parliamentarians meet Hazrat Khalifatul Masih Vaa, Dublin, Ireland

An essential teaching for you is that you should not abandon the Holy Quran like a thing forsaken, for therein lies your life. Those who honour the Quran will be honoured in heaven. Those who give precedence to the Quran over every hadith and every other saying will be given precedence in heaven. Today, there is no book on the face of the earth for mankind except for the Quran.

(Noah’s Ark: An Invitation to Faith, Hazrat Mirza Ghulam Ahmad, the Promised Messiah & Mahdias, p. 22)

Answers to

Feminism, nikah procedures for women, bride’s consent, wali (guardian)

A lady from India wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa that she was developing some thoughts as advocated by feminists that were contrary to the teachings of Islam. She also asked the following questions:

• When getting married, why can the bride not set the amount of the mahr herself?

• Why is the bride’s silence considered her consent?

• Why are modesty and quietness in women so admired, while we live in a society where women’s rights are debated and discussed?

• At the time of the announcement of her nikah, if the bride herself is not physically present in the room, could her wali not misrepresent her deliberately?

Huzoor-e-Anwaraa, in his letter dated 18 June 2021, provided the following guidance to the questions:

“The development of [negative] thoughts about something [that is true] or the formation of objections in one’s mind about it is usually due to ignorance or the lack of complete knowledge about that thing. Moreover, the objector is sometimes objecting simply on the basis of hearsay. Therefore, the Holy Quran has taught us to undertake thorough research before making any decision about something. Hence, Allah the Exalted states in the Holy Quran:

Trends against faith, nikah procedures, salat al-tasbih, interest and PLS

Guidance regarding basic Islamic issues – which Hazrat Amirul Momineen, Khalifatul Masih Vaa has given on various occasions in his written correspondence and during MTA programmes – is being officially published below for everyone’s benefit.

“‘O ye who believe! when you go forth in the cause of Allah, make proper investigation and say not to anyone who greets you with the greeting of peace, ‘Thou art not a believer.’ You seek the goods of this life, but with Allah are good things in plenty. Such were you before this, but Allah conferred His (special) favour on you; so do make proper investigation. Surely, Allah is well aware of what you do.’ (Holy Quran, Surah an-Nisa’, Ch. 4: V. 95)

“At another place, it states:

“‘O ye who believe! if an unrighteous person brings you any news, ascertain (the correctness of the report) fully, lest you harm a people in ignorance, and then become repentant for what you have done.’ (Holy Quran, Surah al-Hujurat, Ch. 49: V. 7)

“Thus, Islam has instructed its followers to thoroughly investigate all matters they deal with, whether they pertain to their own people or others. It does not like them to rely on conjuncture instead of certain knowledge. Hence, Allah the Exalted says:

“‘Surely, conjecture avails nothing against truth.’ (Holy Quran, Surah Yunus, Ch. 10: V. 37)

“Moreover, the Holy Quran has also addressed this subject from different angles in many places, highlighting the fact that those who deny God Almighty and His Messengers have no absolute certainty when it comes to matters of faith, but rather rely solely on assumptions and conjectures. Therefore, the Holy Quran exhorts the believers to avoid suspicion and also declares certain types of suspicion as a sin, as it says:

“‘O ye who believe! avoid most of suspicions; for suspicion in some cases is a sin.’ (Holy Quran, Surah al-Hujurat, Ch. 49: V. 10)

“In your letter, you state that you were having thoughts contrary to Islam’s teachings. You have also written that you were researching the various Islamic commandments. Doing research is a very good habit, but it is also important to

consider what you are basing your research on. In order to help us understand the Holy Quran, the sunnah of the Holy Prophetsa and the ahadith, Allah Almighty has sent the Promised Messiahas as the Hakam ‘Adl in this era. He was sent for the reformation of the world. The purpose of his advent was to bring back and present to the world, the true teaching of Islam, which had risen from the earth to the Pleiades. Therefore, prioritise the study of the books of the Promised Messiahas in your research and study them repeatedly. After that, if you also study the books of the Khulafa-e-Ahmadiyyat, which are actually based on the ‘ilm al-kalam introduced by the Promised Messiahas, insha-Allah, all your doubts will be removed.

“As far as your questions are concerned, they have also risen due to misunderstanding and insufficient knowledge of Islam’s teachings. According to Islamic teachings, a bride’s consent is of utmost importance in a marriage and no nikah can be officiated against her will. And to say that her silence is taken as her consent is also inaccurate. For marriage, not only the bride’s formal consent is sought, but a nikah form is also signed by her and her signature on the form must be accompanied by the testimony of two witnesses, who testify that the bride has willingly signed the nikah form in front of them. Taking silence as consent is not an Islamic tenet, but a regional and traditional custom [on account of some girls being too shy as is mentioned in ahadith].

“Otherwise, it is true that in addition to the consent of the bride, Islam has also declared the approval of her guardian [wali],

who may be her very close relative i.e. her father or brother etc., to be necessary for marriage. The great wisdom in this directive is that since a girl moves from one family to another after getting married, it has been made clear to that other family by incorporating the condition of guardianship into the marriage contract, that although women are generally considered more vulnerable out in society than men, if this girl is wronged in any way, she has a family who will support her and will hold those who wrong her accountable.

“Even in this condition of having a wali, the will of the bride has been prioritised in this way that even though the wali is a very close relative of the bride, about whom it is assumed that he would definitely look after the interests of the bride, nevertheless, if a girl has any reservations that her wali may intend to marry her to someone against her will, then according to the sunnah of the Holy Prophetsa, the Khalifatul Masih can, as the spiritual father of the Ahmadi woman, rightfully marry her to someone according to her own will, by annulling the guardianship of the biological wali and appointing a wakeel to represent him. By the grace of Allah the Exalted, this is practised in the Ahmadiyya Muslim Community and several Ahmadi girls have been able to secure this right through the Khalifatul Masih.

“The declaration [ijab-o-qubul] part of the nikah solemnisation ceremony is a public gathering where non-mahram men are also present and Islam, in view of many a wisdom, has prohibited the unbridled

interaction between non-mahram men and women. Thus, keeping in view the dignity and honour of a woman, Islam has instead instructed her wali to declare her will on her behalf during that ceremony. However, before that [final proclamation], the will and consent of the bride have been fully prioritised in settling and deciding all matters related to the marriage. Hence, during the blessed era of the Holy Prophetsa, when the Holy Prophetsa once instructed a companion to take a look at a girl before marrying her, and the girl’s father refused to show his daughter to the man, who was not yet related to her, [it so happened that] when the girl heard that the Holy Prophetsa had given the instruction, she immediately opened the door, came out and said to the companion that if the Holy Prophetsa had instructed him, then he may see her. (Sunan Ibn Majah, Kitab an-nikah, Bab an-nazri ’ila l-mar’ati iza ’arada ’an yatazawwajaha)

“Thus, Islam has, like in the case of other commandments, given full authority to women in matters of nikah and marriage within the permissible limits.

“Where religion imposes certain curbs on women in certain matters, it also imposes certain restrictions on men. Regardless, Satan keeps inventing various ways to deceive man everywhere and in every era. Likewise, in this age, the forces of the antichrist [dajjal], who are in fact the representatives of Satan, are trying their utmost with all their might to lead people astray from the path of God Almighty. They are trying to turn people, especially the younger generation, against religion by instilling various kinds of doubts in their minds and using different ploys.

“Thus, it is the duty of every Ahmadi man and woman, on the one hand, to save themselves from the evils of the societies they live in, and on the other hand, to convey the true message of Islam to the people around them by demonstrating the best examples of Islamic values. Rather than forgetting Islamic teachings and becoming blind captives of social evils, they should try their level best to promote them in society. So, now you have to decide for yourself whether you want to beautify your world and the hereafter by obeying the commands of God Almighty and by following the path of faith, which is no doubt somewhat challenging, or if you want to follow the seemingly dazzling and alluring ways and flattering words of Satan and these dajjali forces and destroy your world and the hereafter.”

[...]

Officiating one’s own nikah

Secretary Umur-e-Ammah Germany wrote to the Mufti-e-Silsilah regarding an Ahmadi officiating his own nikah with a nonAhmadi woman, later divorcing her and about the circumstances of that woman’s bai‘at later on. He then asked him about the Islamic legal status of that nikah. When this matter was presented before Hazrat Amirul Momineen, Khalifatul Masih Vaa, he gave the following guidance to the National Ameer Germany in his letter dated 25 July 2022:

“If this person has officiated this nikah with the consent of the girl and her wali in the presence of witnesses and has also registered this nikah under the system of the Jamaat by filling out the nikah form and the people of his halqah in the Jamaat he resides

have been informed about their marriage, then this marriage is permissible and valid. However, if the above-mentioned conditions have not been fulfilled and the nikah has been performed secretly and even after the nikah, it has not been publicised in such a way that the circles of friends of both the man and the woman would become aware of it, then it would be classified as a secret marriage. Consequently, the punishment [ta‘zir] that he has been given in this regard is fully justified.”

Salat al-Tasbih

A lady asked Hazrat Amirul Momineen, Khalifatul Masih Vaa about the method of performing salat at-tasbih and how one should complete the 300 tasbihat during the four rak‘ats of this prayer. Huzoor-e-Anwaraa, in his letter dated 25 July 2021, provided the following reply to this question:

“It is absolutely evident from the ahadith narrated about salat al-tasbih, that the Holy Prophetsa himself never performed this prayer, nor is there any evidence regarding the Rightly-Guided caliphs having done so. Similarly, we do not find any narration about performing this prayer from the life of the Promised Messiahas, the ardent devotee of the Holy Prophetsa who was sent for the Second Revival of Islam.

“However, it is mentioned in some ahadith that the Holy Prophetsa taught this prayer to some of his Companionsra and advised them to observe it. Thus, classical scholars have two types of opinions regarding the ahadith about Salatul Tasbeeh; some have declared these hadiths acceptable while others have called them fabricated [maudu‘], questioning the authenticity of their asnad. Hence, there is also a difference of opinion among the four imams on this point. Hazrat Imam Ahmadrh ibn Hanbal does not even give the status of mustahabb to this prayer, while other jurists call it mustahabb and are also convinced of its excellence.

“In my opinion, it is not necessary to observe this prayer, however, if a person wants to offer it, then we should keep in mind the following instruction of Hazrat Alira which is also narrated by the Promised Messiahas: A person was praying at a time when it is not permissible to offer prayers. When Hazrat Alira received a complaint about this, he replied that he did not want to be the subject of the following verses:

“‘You see the one who forbids the servant to offer a prayer.’ [Surah al-Alaq, Ch.96: V.10-11]

(Musannaf of Abd al-Razzaq, Kitab salat al-‘idain, Bab as-salati qabla khuruji l-imami wa ba‘d, Juz’ III, Hadith no. 5626 as cited in Al-Badr, No. 15, Vol. 2, 1 May 1903, p. 114)

“Thus, if someone wants to offer this prayer alone, we do not stop them. However, performing this prayer in congregation is an innovation and is prohibited.”

The method of performing Salat at-Tasbih

“As far as the method of performing Salat atTasbih is concerned, it is narrated in Sunan Abi Dawud by Hazrat Abdullah Ibn Abbasra that Allah’s Messengersa said to Hazrat Abbasra:

1. ‘[...] You should pray four rak‘ahs,

reciting Surah al-Fatihah in each one and [another portion of the Holy Quran.]

2. When you finish the recitation [...] you should say the following 15 times while standing:

(i.e. ‘Holy is Allah.’, ‘All praise belongs to Allah.’, ‘There is no god but Allah.’, ‘Allah is the Greatest.’)

3. Then you should bow down and say it ten times while in ruku‘).

4. Then you should raise your head after ruku‘ and say it ten times.

5. Then you should kneel down in sajdah (prostration) and say it ten times while in sajdah

6. Then you should raise your head after the prostration and say it ten times [in the qa‘dah between the two sajdahs].

7. Then you should perform another sajdah and say it ten times [in that sajdah].

8. Then you should raise your head after sajdah and say it ten times [...].

9. [Thus, there will be 75 tasbihat in each of the four rak‘ahs.]

10. If you can observe this prayer once daily, do so; if not, then once every Friday; if not, then once a month; if not, then once a year; if not, then once in your lifetime.’ (Sunan Abi Dawud, Kitab as-salat, Bab salati t-tasbih)”

Interest, profit and loss sharing (PLS)

A lady asked Hazrat Amirul Momineen, Khalifatul Masih Vaa about the profit received from state-owned and private banks and whether it fell into the category of interest [riba’] or not. Huzoor-e-Anwaraa,

in his letter dated 23 August 2021, provided the following response to this question:

“Depositing money in a bank or another financial institution with the condition that one will only get dividends on it at a predetermined fixed rate is an impermissible arrangement as this profit falls into the category of interest [riba’]. However, if money is deposited in a bank or financial institution with the condition of profit and loss sharing, as is the case with PLS i.e. profit-and-loss-sharing bank accounts in Pakistan, the profit received from such an account is not considered interest and the person can utilise it for his personal needs.

“Moreover, since state-owned banks and financial institutions invest their capital in philanthropic projects for the sake of the whole country, not only does the individual who deposits his or her money in them derive benefit but so do all other citizens. Moreover, the investment of these stateowned banks and financial institutions leads to growth in the country’s economy and generates more employment opportunities, which leads to an increase in state revenue.

In such a scenario, where these state-owned banks and financial institutions share their profits with the public and private individuals who deposit money with them and give a certain portion of their profits to their account holders, it is permissible. This profit does not fall into the category of interest and the person can utilise it for his personal needs”

(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London. Translated by Al Hakam)

Ahmadiyya loyalty to the British monarchy: From Negus to King Charles III

Asif M Basit Ahmadiyya Archive & Research Centre

Never has the Royal Family of the United Kingdom been so much under the spotlight as since the  death of Queen Elizabeth II This unprecedented media coverage of royalty has called for many discussions –some suggesting that the garden is all rosy, others pointing to the thorns around the roses.

What prompted this article is a discus sion I happened to hear on BBC about what the age of King Charles III will be referred to as – whether it will be the Carolean era or would the historian just see it as the era of the House of Wind sor.

Well, it could be known as both, and why not? His Majesty King Charles III is a descendant of the House of Windsor and is the bearer of, as he himself has reiterated on many occasions, its long-spanning legacy. But before moving on, a quick look at the House of Windsor.

The Royal House of Windsor

With the death of Queen Victoria, the reign of the House of Hanover came to an end and, as her son and successor being a descendant of Prince Albert of Saxe-Co burg & Gotha, Edward VII’s era was styled as the reign of the House of Saxe-Coburg & Gotha.

When Edward VII died in 1910 and his son ascended the throne, he was titled King George V and, naturally, the reign was seen as a continuation of the same royal house. However, the era of George V witnessed major upheavals in the European political landscape.

Kaiser Wilhelm II of Germany and  Tsar Nicholas II of Russia had been ferociously forced to abdicate amidst unprecedented civil unrest and uprisings of their own subjects. Both kings were grandsons of Queen Victoria, and so was King George V.

Having seen the terrible fate of his cous

ins, George V deemed it right to disassociate himself and the British monarchy from their German ties. An other stimulus was the anti-Ger man sentiment that had steadi ly grown in the United Kingdom in the wake of World War I.

Thus, King George V issued a proclamation in the summer of 1917, stating:

“Whereas We, having taken into consideration the Name and Title of Our Royal House and Family, have determined that henceforth Our House and Family shall be styled and known as the House and Fami ly of Windsor:

“And whereas We have further determined for Ourselves and for an on behalf of Our descendants and all other the descendants of Our Grandmother Queen Victoria of blessed and glorious memory to relinquish and discontinue the use of all German Titles and Dignities. […]

“Now, therefore, We, out of Our Royal Will and Authority, do hereby declare and announce that as from the date of this Royal Proclamation Our House and Family shall be styled and known as the House and Family of Windsor, and that all the descendants in the male line of Our said Grandmother Queen Victoria who are subjects of these Realms, other than female descendants who may marry or may have married, shall bear the Name of Windsor:

“And do hereby further declare and announce that We for Ourselves and for and on behalf of Our descendants and all other the descendants of Our said Grandmother Queen Victoria who are subjects of these Realms, relinquish and enjoin the discontinuance of the use of the Degrees, Styles, Dignities, Titles and Honours of Dukes and Duchesses of Saxony and Princes and Princesses of Saxe-Coburg and Gotha, and all other German Degrees, Styles, Dignities, Titles and Honours and Appellations to Us or to them heretofore belonging or appertaining.” (The London

Gazette, 17 July 1917, Number 30186. Capitalisation and punctuation according to the original and not by the author)

So now we have King Charles III, a descendant of the House of Windsor and one who pledges to carry the mantle passed down to him.

Before going on to see what this mantle actually stands for, we need to address a question that is now coming to the surface in bolder tones than ever before:

The Ahmadiyya and their loyalty to the British Monarchy

While the death of Queen Elizabeth II saw her veneration across television channels around the world, more so in the UK of course, her link to colonialism and white supremacy was also voiced by certain circles.

And with this, the question of Ahmadiyya loyalty to the British monarchy has gained a bit of momentum, hence calling for it to be addressed, albeit briefly.

The Ahmadiyya tradition of loyalty to the British monarchy started naturally with the writings of Hazrat Mirza Ghulam Ahmadas, the founder of the Islamic sect known as the Ahmadiyya Muslim Jamaat. He was born in the time of the British Raj and remained a British subject, living all his life in British India.

This alone was enough to justify his loyalty and his call for all British-Indian subjects for the same. It was, and is, an Islamic tenet for a citizen to remain loyal and faithful to the ruler of the land.

However, he emphasised that this sentiment of loyalty stemmed from the freedom of faith that all citizens had under British rule – something that the erstwhile native rulers had failed to provide. Where Christians enjoyed freedom, Muslims too were free to call their  azan, perform their religious rituals and profess and proselytise their faith; the same was the case for adherents of all other faiths – many as they were – in the vast Indian Subcontinent.

It was not only Hazrat Ahmadas who practised and  called for this loyalty from among the Muslims; there was rather a significant number of individual Muslim scholars and Islamic anjumans that expressly stood for the same – heavily dotted across the vast length and breadth of India.

Letters of loyalty to Queen Victoria, and her successors, from this  Anjuman-eIshaat-e-Islam to that Muslim council, can easily be accessed in the National Archives of India and the India Office Records –the transmitting and the receiving ends respectively.

When this query is addressed adequately, the next question posed is why

the Ahmadiyya do not take into account the atrocities carried out by the British in their colonial pursuits. To address this, we must travel back in time to the days when colonial expeditions were at their apex – the age of European Imperialism.

Imperial expansion was not something invented by the European monarchs. It was a centuries-old practise of empires – headed by their emperors and empresses – to take into their pale any land that they possibly could. It was, as they say, a game of thrones – a game where the mighty one makes the rules, or breaks them as and when it suits them.

The Islamic Empire too has remained, and remains to this day, under harsh scrutiny for its territorial expansion in its medieval heyday.

The Ottoman Empire, with all its glorious claims of being the true successor of the Prophetsa of Islam, remained far from hesitant when it came to territorial expansion, even by unfair and shamelessly violent means.

Ironically, when the Khilafat Movement took off among Muslims of British India, they would not have forgotten the Armenian genocide carried out by the Ottoman Emperor (or the so-called Khalifat al-Muslimin).

But the Muslim support for the Ottoman Empire was based on a religious sense of belonging and not the geopolitical ambitions of its emperor-caliphs. The Indian Muslims had envisaged Turkey – the heartland of the Ottoman Empire – as a safe haven where they could live as a Muslim under a Muslim ruler. This being the  raison d`etre of the Khilafat Movement, all other geopolitical shenanigans of the empire were placed aside as they mobilised Muslims to join the cause of rescuing the empire and the emperor.

King Charles III

Queen Victoria

Kaiser Wilhelm II

King George V

The Promised Messiahas

Muslims in the Land of a Christian Monarch

All this is modern history. Let us go back to the early days of Islam. It had been only five years since the Prophetsa of Islam had made his claim. The Meccan opposition was rife and the Muslims were persecuted ruthlessly. To enable his followers to profess and practise their newfound faith freely and fearlessly, the Prophetsa ordered a handful of them to seek refuge in Aksum, the headquarters of the Aksum Empire – one of the four major empires that enveloped preand early-Islamic Arabia. This is commonly referred to as  hijrat-i-Habsha (migration to Abyssinia) in Islamic works.

All Muslim historians – classical and modern alike – unanimously agree that:

“The idea of leaving a country where injustice, oppression and persecution are prevalent, and taking refuge somewhere where the Muslims can gather their forces before returning to renew their quest for life according to Islamic principles, is a key idea in Islam, repeated often in the subsequent history of Islamic revivalist movements.”[1]

This quote, taken from a work of modern historians, can be verified in the classical works of Ibn Hisham[2] and Ibn Ishaq,[3] and subsequently in the accounts of commentators like al-Tabari,[4] Ibn Kathir[5] and Ibn Khaldun.[6] The event has been celebrated in Islamic literature by the likes of Ibn al-Jawzi and Jalal al-Din al-Suyuti and Muhammad bin Abd alBaqi al-Bukhari al-Makki, to name a few from among hundreds, if not thousands of works produced in what can be called a genre dedicated to the significance of this migration.[7]

“Hence”, very rightly states Hussein Ahmed, “the hijra to Aksum is comparable to, or as decisive as, the hijra to Medina which took place in 622.”[8]

It is noteworthy that none of the abovementioned Islamic stalwarts raised an eyebrow, even slightly, on the fact that Ashama bin Abjar – the King of Aksum who offered refuge to this group of Muslims, and  Negus being the royal title of Aksum kings – was a Christian monarch who

reigned over a Christian empire.

No one has ever scrutinised these asylum seekers – or the Holy Prophetas at whose behest they had fled – on this migration, let alone eulogising the king, his kingdom and his good nature. The simple reason, to which I very much agree, as any Muslim would, is that the scope of this reverence remains encircled around his good deed to have taken a persecuted community under his protection; to having allowed them to practice their faith and enjoy the same rights as did the indigenous subjects of the empire.[9]

No one who commemorates the Negus’ good deed is concerned with how the Kingdom of Aksum had come into existence, how much bloodshed its conquest of the African Horn might have resulted in and what went on in the military expeditions that led to its prosperity.

How the previous kings of Aksum –centuries before the Muslim migration –had sent expeditions to obtain gold from Sasu – a land beyond the border of modernday Sudan – remains insignificant in the Muslim migration saga of the seventhcentury CE.[10]

No one feels the need to testify how the Aksum king Kaleb – a predecessor of Negus Ashama bin Abjar – had gained victory over the Himyarite Kingdom of Southern Arabia (modern-day Yemen) on his first military expedition across the Red Sea. Neither is it deemed important that he conquered the land, toppled the Himyarite king, and appointed an Aksum viceroy in the conquered land.[11]

The subsequent uprising of the Himyarites against the Aksum occupation called for the Byzantine emperor Justin, urging Kaleb to retaliate and promising to back him with any support required, remains an issue beyond consideration. All other military massacres of Kaleb against the Persians fall in the same class.[12]

It might not be commonly known, but I write this on the authority of Ibn Hisham, that Hazrat Zubayr bin al-Awwam fought in the Negus’ army against a native rebellion. [13]

Tradition has it, as recorded by Ibn Hisham, that when a local Abyssinian

rebelled and took up arms against the Negus, Zubayr bin al-Awwam crossed the entire breadth of the River Nile, floating on an inflated leather balloon, to go and fight with Negus – the Christian king of a Christian empire – and helped him crush the rebellion.

The same tradition goes on to record a statement of the refugee Muslims that remained behind that they indulged themselves in praying for the victory of Negus over the rebels. Their prayers continued until they saw Zubayr running back towards them, excitedly crying, “Rejoice, for the Negus is victorious. Allah has destroyed his enemy.”[14]

This is how the Muslim refugees reciprocated the good deed of Negus and expressed their loyalty and allegiance to the Christian Kingdom of Aksum. This also proves that one can have a political allegiance to a non-Muslim ruler, alongside a spiritual one to a prophet, a caliph or sage.

This goes to testify Hazrat Mirza Bashiruddin Mahmud Ahmad’sra viewpoint that he presented before the Khilafat Movement activists stating the Ahmadis take his allegiance as their Khalifa, while also of King George V as the ruler of the land. Swearing allegiance to the ruler of the land is only but a very Islamic act and does not mean a compromise of one’s faith; nor does it mean an endorsement of all political activity that happens at the behest of such rulers.[15]

It was on the throne of Himyar – the southern belt of the Arabian Peninsula – that Abraha was later appointed as viceroy of the Kingdom of Aksum. Yes, the same Abraha who, with a mahout army, advanced from his seat in Himyar towards Mecca with the intention to raze the Ka‘bah and establish

the supremacy of his own church at Sanaa as the premier place of Pilgrimage.[16]

Thus, the only thing that matters, and should matter, to Muslims today is the gracious act of the Negus of Abyssinia towards the nascent Muslim community that sought refuge in his land. The fact that they expressly made their loyalty to the Negus known, through word of mouth and action alike, was exemplary in that it serves, to this day, as a prototype for Muslims living under non-Muslims rulers, as long as the latter ensures freedom of faith.

To end this note on Abraha’s malicious attempt to invade the Ka‘bah, we must briefly mention that the Aksum king Kaleb had resented the two expeditions of Abraha to Arabia – one of which is testified to by the Holy Quran in the chapter titled alFil (the elephants). The Aksum Kingdom, condemning his atrocities, broke ties with Abraha who went on to enthrone himself as King of Himyar. Thus, the Kingdom of Aksum disassociated itself from the worst brutality exercised in their name.

Interesting it is to note how kingdoms can draw a line in history and start afresh. The disassociation of the British Monarchy from the House of Saxe-Coburg and Gotha, and refashioning itself as the House of Windsor can be seen in a similar light.

Just as the Holy Prophetsa and his Companionsra had put aside any political, ideological and religious differences, and had remained thankful to the Negus, we as Ahmadi Muslims follow their example and express our gratitude to the British Monarchy for the benevolence it has shown for a persecuted Muslim community as well as for other sects of other faiths.  on next page >>

The dawn of the House of Windsor

John Buchan, a biographer of King George V, has aptly described the state of society when the era of the House of Windsor began:

“The simpler Victorian confessions were assailed by the sceptical influence of a fastdeveloping physical science. […]

“Most of the famous creeds, orthodox and heterodox alike, were shaken in popular esteem. […]

“This weakening of intellectual foundations was accompanied by an apparent loosening of civilisation’s cement, which is a reverence for law and order and a general goodwill. […]

“The fear of God was not a common mood. […]

“It was a world without a strong common faith and purpose, fumbling with ill-understood novelties, already half the servant of the intricate machine it had devised. […]

“Only here and there, a disconsidered prophet foretold that such a situation could not endure, and that sooner or later must come the thunderstroke to rend the lordly pleasure-house.

“In such a difficult ‘climate of opinion’ the new reign began”.[17]

It was undoubtedly the onset of religious bankruptcy. This loss of faith had resulted in moral degeneration that leads to conflicts and, thus, is a precursor of wars. Hitherto, England had sent missionaries to ‘heathen’ lands to call their people to the Christian faith. But with the meltdown of faith and belief at their very base back home, how credible could the missionary call sound?

In the aftermath of World War I, a strong sense of nationalism had awakened in the peoples of the colonies. They demanded independence in harsher tones than their colonial masters had ever heard. In this combination of challenges, religious and political both, Britain had to seek a conciliatory way where the political ideologies and religious beliefs of its subjects had to be honoured.

Freedom of faith and the House of Windsor

It was time to retract not only their geopolitical control but also the web of missionary societies functioning all over the colonial expanse. The tables had turned and a nascent Muslim sect, with its meagre resources, was now to send their missionaries to London – the heartland of the British Empire.

Only two years into the reign of King George V – in 1912 to remain precise –the first Ahmadiyya Muslim missionary had landed in Woking and was fully functional and calling the British public to Islam. Another year and a mission had been established in a street off the famous Edgware Road, only a stone’s throw away from Buckingham Palace and the Houses of Parliament – the nerve centre of British imperial outreach.

“The first organized effort by Indian Muslims to establish Islam in Britain”, notes Ron Geaves, “would come with the arrival of Ahmadiyya missionaries early in the second decade of the twentieth century.”[18]

This remarkable effort of a small sect, with next-to-none resources to fund a Muslim mission in London, became possible under the reign of King George V.

Reports from the British press show how the Ahmadiyya missionary singlehandedly proselytised Islam in almost every part of Great Britain. One day, he is reported to have lectured at Plymouth, the next day he is in Brighton. One week he speaks in Portsmouth, the following he is addressing the people of Liverpool and farther northern parts of the country. The results of this relentless effort did not remain inconspicuous, as observed by experts on Islam’s history in Britain:

“New converts in London would be predominantly middle- and upper-class men and women seeking an alternative religious and spiritual journey parallel to that of Christianity”.[19]

By 1920, the Ahmadiyya missionaries had purchased two houses in Southfields that came with a vast orchard adjacent to their back gardens. It was clear, from the point of

purchase of this one-acre piece of the vast empire’s land, that it had been acquired for building a mosque. Correspondence with the local authority attests to this intention; and so does the report in  The Times of 7 February 1921 – along with the rest of the British press, mainstream and local alike.[20]

It was a piece of land, albeit very small, in the land of an emperor who had only just relinquished the remnants of his German affiliation, refashioning his kingdom as the House of Windsor; an emperor whose title was, among many, the Defender of “the” Faith, where faith, owing to him being the head of the Church of England, referred specifically to Christianity. But he was happy to have let defenders of other faiths take up a piece of his own land.

It was around the same time, at the turn of the third decade of the twentieth century, that King George V sanctioned the plans for a British Empire Exhibition in London in 1924. Whereas the primary impetus behind the exhibition was to showcase the pomp and power of the British Empire, religions within the empire were given a fair share.

Under the auspices of King George V, the Conference of the Living Religions of the Empire was held at the Imperial Institute, London.

A speaker who was invited all the way from British India was Hazrat Mirza Bashiruddin Mahmud Ahmadra, the head of the Ahmadiyya Muslim community. He was to introduce Islam to the intellectual

class of the Empire’s capital and to many others who had travelled from various parts of the Empire. His participation had hugely attracted the British press, which closely followed him throughout his two-month stay, so much so that Sir Denison Ross had to acknowledge how much the conference had benefited from his participation:

“We were specially gratified that the Khalifat-ul-Masih, the head of the Ahmadiyya Movement, immediately signified his intention to come to London with a number of his followers for the express purpose of attending the conference. This remarkable enterprise led to great publicity in the Press and secured considerable interest for our Conference.”[21]

This whole enterprise goes to show King George V’s tolerance for religious diversity in his homeland, not to speak of the whole empire. But his advocacy for freedom of faith was yet to become clearly manifest when the head of the Ahmadiyya community was to lay the cornerstone of a mosque in London.

This historic event took place on 19 October 1924 and was wholeheartedly covered by the British press.  The Times,  Evening Standard,  The Telegraph,  London Illustrated News,  The Sphere, all spearheaded the news story that no newspaper had missed. Headlines of most newspapers read: “London’s First Mosque”.[22]

One can imagine King George V, seated

The Imperial Institute, London, where the Conference of Religions was held in 1924

Hazrat Khalifatul Masih IIra at the foundation ceremony of Fazl Mosque, 1924

Hazrat Khalifatul Masih IIIrh delivering the keynote address at the conference in London, titled Deliverance of Jesus from the Cross

by a large window of Buckingham Palace on an autumn morning, reading the news of a mosque being built in London; smiling at how times had changed and tides had turned. This imagination is not a mere daydream. Reports of the conference have it that he had “sent his blessings”, through a telegram, to be read out in the inaugural session.[23] He knew what was happening, and was happy to allow it to be so – he wanted the candle of faith to not dwindle away in the wild hurricane of materialism.

In October 1926, the Fazl Mosque –London’s first mosque – was ready and inaugurated. It was not just a mosque but a hub of British-Muslim participation in the socio-political process of the country. Indian delegates of the  Round Table

Conferences – inaugurated by King George V – attended the Fazl Mosque. The Imam of the London Mosque – as the title got to be known – would regularly communicate with the King and the Government on pressing issues and convey to them the messages of Hazrat Khalifatul Masih – replies received and passed through the same intermediary.

The Ahmadiyya mission in London remained functional under King George V and later during the reigns of his successor, George VI. And then started the reign of his granddaughter, Elizabeth II, which was to last for seven decades.

It was during the reign of Queen Elizabeth II, in the summer of 1978, that the Ahmadiyya Muslim community were to organise a conference in London, titled

“Deliverance of Jesus from the Cross”. The theme of the conference was the Ahmadiyya belief that Jesus did not die on the cross, did not ascend physically to heaven, lived the rest of his life indulged in propagating his noble message and died in Kashmir.

The keynote address was given by Hazrat Mirza Nasir Ahmadrh, the then head of the Ahmadiyya Muslim community. For the Defender of “the” faith to allow a conference on a theme that aimed at the very tenet of “the” faith is something to appreciate and be grateful for. It was all about the supremacy of Islam over all preceding faiths, especially Christianity.

When the persecution of the Ahmadiyya community reached a stage where every atrocity against its members could be interpreted as legal and justified through the constitution, the headquarters had to be moved out of Pakistan, remaining where could mean allowing a spanner to be thrown in its works and halting the heartbeat of a globally functional community.

The then head of the Ahmadiyya community, Hazrat Mirza Tahir Ahmadrh, on the prototype of the Abyssinian migration, moved to London – bringing along the headquarters of the community. For him to have carried out his responsibilities freely, to have lived in peace from 1984 until his demise in 2003, and to be buried on British soil, again calls for a huge expression of gratitude to the House of Windsor.

The present head of the Ahmadiyya community, Hazrat Mirza Masroor Ahmadaa, migrated to England upon the demise of his predecessor and assumed his office in the spring of 2003. He has thenceforth been leading the global community, propagating the message of Islam, advocating global peace and international justice – all without fear of any persecution in the land reigned by two monarchs of the House of Windsor: Queen Elizabeth II and, lately, King Charles III.

The Ahmadiyya Khilafat sees the example of the Holy Prophetsa of Islam as the best model of Muslim behaviour, and follows it. Hence, they have remained thankful to the British Monarchy for facilitating the message of Islam by providing a favourable atmosphere. Religious differences are put aside, as did the Holy Prophetsa, and gratitude is expressed for providing refuge to the headquarters of the Ahmadiyya community – a gesture of kindness and benevolence that no Islamic head of state has been able to extend to their coreligionist sect.

I close this article by briefly addressing another question. Why praise the monarchy when all laws are made by the parliament?

The answer is quite simple and straightforward: As long as the monarch remains the head of state, the monarch will deserve the special thanks of a community that lives under its reign and is allowed to disseminate the message of Islam from its land.

As Ahmadis, we are equally thankful to the British government – or as the formal title goes, to His Majesty’s Government – for their religious tolerance and their efforts to maintain an atmosphere in the society where freedom of faith and expression prevails; just as we are thankful to governments of all other countries where the Ahmadiyya Muslim community, and sects of all other faiths for that matter, live without the fear

of persecution.

However, Hazrat Khalifatul Masih Vaa has always conveyed to the monarch and to government dignitaries the message of Islam. Where he sees them at fault, he has openly made his reservations clearly known to them; as well as given them advice based on Islamic teachings.[24]

This is the beauty of Islam in action. The Ahmadiyya leadership remains faithful and thankful where they are given a favourable atmosphere for proselytising their faith. However, misgivings and disagreements on certain policies are laid bare without the slightest hesitation – powerfully, yet peacefully.

This exercise of expressing an opinion powerfully, yet remaining peaceful and loyal to one’s nation is probably what needs to be understood by those who remain sceptical of the issue discussed at length above.

[1] Mohamed El Fasi and I Hrbek, The coming of Islam and the expansion of the Muslim Empire, in General History of Africa III: Africa from the Seventh to the Eleventh Century, Heinemann Educational Books, London, 1988

[2] Ibn Hisham, al-Sirat al-Nabawiyya, Beirut [3] Ibn Ishaq, Sirat Rasul Allah, Karachi

[4] Al-Tabari, Jami al-Bayan fi Tafsir al-Quran, Beirut

[5] Ibn Kathir, Tafsir al-Quran al-Uzma, Beirut

[6] Ibn Khaldun, Tarikh Ibn Khaldun, Beirut

[7] Ibn al-Jawzi’s Tanwir al-Ghabash fi fadl al-Sudan wal-Habash; al-Suyuti’s Raf’ Shan al-Habshan; alMakki’s al-Tiraz al-Manqush fi Mahasin al-Hubush

[8] Hussein Ahmed, Aksum in Muslim Historical Traditions, in Journal of Ethiopian Studies, December 1996, Institute of Ethiopian Studies

[9] Muhammad Husein Haykal, The Life of Muhammad, translation by Ismail Raji al-Faruqi, Islamic Book Trust, Kuala Lumpur, 2002

[10] The Christian Topography, by a sixth-Century Christian monk Cosmas Indecopleustes, translation by JW McCrindle, Hakluyt Society, London, 1897; quoted by David W Phillipson, Foundations of an African Civilisation, James Currey, Suffolk, 2012

[11] Procopius, History of the wars II, translation by HB Dewing, Harvard University Press, 1916

[12] Ibid

[13] Ibn Hisham, al-Sirat al-Nabawiyya [14] Ibid

[15] Masla turkiya ka hal

[16] AJ Drewes, Inscriptions de l-Ethiopie Antique, Leiden, Brill, 1962, and quoted by DW Phillipson Op Cit

[17] John Buchan, The People’s King: George V: A Narrative of Twenty-Five Years, Houghton Mifflin Company, Boston, USA, 1935

[18] Ron Geaves, Islam and Britain: Muslim mission in an age of empire, p.67, Bloomsbury, London, 2018

[19] Ibid, p. 68

[20] Details: Asif Basit, London’s First Mosque: A study in history and mystery, Review of Religions, London, July 2012

[21] Denison Ross, in Religions of the Empire, Ed William Loftus Hare, p. 5, Macmillan, London, 1925 (Capitalisation as in original and not the author’s)

[22] Details: Asif Basit, Islamic Caliphate: The missing chapters, Domum Historia, London, 2019

[23] Thomas Howard, The Faith of Others, p. 149, Yale University Press, 2021

[24] For instance: www.pressahmadiyya.com/ press-releases/2019/03/head-ahmadiyya-muslimcommunity-warns-intensifying-global-hostilities-riskdisastrous-nuclear-war/

Hazrat Khalifatul Masih IVrh, upon arriving in London after migrating from Pakistan, 1984

Dialogue between a Christian father and an Ahmadi Muslim on Jesus’ death

M Afzal Makhdoom

Reverend Father: Jesus died for us – God’s son died for us. He died and we were saved.

I [M Afzal Makhdoom Sahib]: As a matter of fact, Jesus would have preferred to live in the world, if he could be saved. No doubt on his trial before Pilate, the Governor, he did not put in any defence, but it may be that the prosecution evidence was too strong against him, and he despaired of his case, especially when his disciples could not be trusted by him.

Even assuming that he died for an idea, there are many other men in the world who have died for an idea. But certainly, Jesus did not care a fig for giving salvation to the whole world as he did not give away his life willingly, as history shows:

It is given in Mathew (26:37-46), “(Then Jesus) began to be full of anguish and distress and said to them (his disciples), ‘My soul is crushed with anguish to the very point of death, wait here and keep awake with me.’ Going forward a short distance, he fell on his face and prayed, ‘My father, if it is possible, let this cup pass away from me, nevertheless, not as I will, but as thou willed.’

Then he came to the disciples, and found them asleep, and he said to Peter, ‘Alas, none of you could keep awake with me for even a single hour. Keep awake and pray that you may not enter into temptation; the spirit is right willing, but the body is frail.’ Again a second time, he went away and prayed, ‘My Father, if it is impossible for this cup to pass without my drinking it, Thy will be done.’ He came again and found them asleep, for they were very tired. So he left them and went away once more and prayed a third time, again using the same words.

Then he came to the disciples and said, ‘Sleep on and rest. See the moment is close at hand when the son of man is to be betrayed into the hands of sinful men. Rouse yourselves. Let us be going my betrayer is close at hand.’”

These words show that Jesus thrice implored His Father to avert the cup of death from him.

Again, Mathew proceeds (27:45-50), “Now from noon until 3 o’clock there was darkness over the whole land but about 3 o’clock Jesus cried out with a loud voice, ‘Eli Eli Lama Sabachthani?’ that is to say, ‘My God, My God, why hast thou forsaken me.’ ‘The man is calling for Elijah,’ said some of the bystanders. One of them ran forthwith, and filling a sponge with some wine put it on the end of a cane and was giving him the wine to drink; while the rest said, ‘Let us see whether Elijah is coming to deliver Him,’ but Jesus uttered another loud cry and died?”

This, another loud cry was, “My God,

why hast thou forsaken me.” Jesus despairing of the help of God and overpowered by enemies died. Would you not say that he was killed by his enemies and did not die of his free will.

Reverend Father: There is no harm in admitting that Jesus was killed by God to save others.

I: Why did God kill him to save others? I believe you will admit so much that a Divine Being should be All-Powerful, All-Merciful and All-Just.

Reverend Father: Yes.

I: If God wanted to save humanity, could he not do so without sacrificing an innocent being. If he could not do so, he is not all-powerful. Even if a stone-hearted human being sees an innocent being killed, he bursts into tears. Why should God be so merciless as not only to remain unmoved at his murder but actually to order such a cruel death? This shows that he is not all-merciful. He is not all-just too by this ghostly act. It would be best to explain it by an example. There was a criminal case in England in which the facts were as follows:

A ship was wrecked in the sea and 3 survivors floated on a plank broken from the unlucky ship. They continued to float on the plank for about 6 days and no ship could be seen by them to save them. Their bodily powers were exhausted, and it seemed certain that all would die. Then they 3 counselled together that if one of them died, with his flesh the other 2 could be saved, as a ship might be seen after some time. If no ship was to be seen afterwards too, then another man should die for the single survivor and it is possible that at least one may live.

Upon this, one of them consented to die for the two others. They lived on his flesh for 2 days. When a ship was seen, it picked the two survivors up. When they reached England, their relatives knew no bound of happiness, but alas! one of them in merriment told the story as to how they were saved.

The story reached the police, whereupon both were arrested, tried and hanged to death in jail. The learned judges held that under the adversity the 3 survivors were in, England would have been happy if all the 3 had lost their lives, rather than some should have been saved by killing the other.

What criterion, the learned judges asked, was there in the estimation of value of the lives of the 3 men? How could it be said that the life of the murdered man was less valuable than these of the survivors?

I ask why do not the learned judges of the Supreme Court of England apply the same law to this case? Does not England expect in this case too that all should die rather than some should be saved by killing another? Was the life of Jesus less valuable

than the lives of the Christians now living? I think no one will endorse this. Is God then less just to His men than the judges of the Supreme Court of England? If so, then he is not all-just.

Reverend Father: The doctrine of atonement cannot stand on reason. But why should reason be the guide in religion?

I: If reason should not be our guide what else can you depend upon? You cannot convert a hostile man from his wrong position except by reason. If all religions were to believe their dogmas without reason, there should be a deadlock, and no conversions among them are possible.

Besides, it is curious that in ordinary affairs of life we should be guided by reason and in the most important matter of life, viz., religion, we should not use reason.

As a learned man once said that he would rather go to hell by following reason than go to paradise by not following it. Our religion teaches us to test every dogma with the help of reason, and reason should be an important factor in religion.

Reverend Father: You seem to be correct.

I: Let me once more appeal to reason. Christianity attaches too much importance to a few moments of Christ’s death, but it ignores the many years of his life. If God’s object was merely to save mankind by killing His only son, why did He not kill him at once?

The lessons of his life cannot be ignored, if God is to be supposed an Intelligent Being.

But Christ’s life is not followed by the Christian World. He remained a bachelor all his life, but we see that monks and nuns in Europe are now things of the past, and no Christian likes to follow it. In fact, if all were to follow it, the world may cease to

exist. His commandments are definitely set at nought. He ordered Christians to love their enemies and pray for their persecutors. Nowadays European Powers crush their enemies and curse their persecutors. They justify it by saying that the commandment is a mere theory as it is impossible to love one’s enemy. One may forgive his enemy, they argue, though that too is difficult, but one cannot love with one’s whole heart one’s enemy.

In the Sermon on the Mount, he commands men to be poor in spirit. But even cardinals in England have been known to protest strongly when one of them was not allotted a seat in a levee according to his order of precedence.

Surely God could not intend to make Jesus’ life covering over a period of many years of no moment and worthless and a few moments of his death, as of paramount importance.

Reverend Father: It is impossible to support Christianity by reason. But can one speak to God and be satisfied about his religion, if one cannot be convinced by reason alone?

I: Islam can be supported by reason if you care to consider it. Besides, as you want, in this religion man can hold communion with God as Ahmad[as] of Qadian has been doing so many times. If one acts according to his behests, even now one can do so.

The important events of the world which have lately happened, viz., the Great War, the Plague, the Partition of Bengal and numerous others were spoken by God to Ahmad[as] long before they occurred.

(Transcribed by Al Hakam from the original published in The Review of Religions, September 1922)

Importance of studying the Promised Messiah’s books – My journeyOpinion

Mahmood Ahmad UK

“By the inkstand and [by] the pen and [by] that which they write.” (Surah alQalam, Ch. 68: V.2)

The Holy Prophetsa is reported to have said that the Promised Messiahas would distribute wealth in such abundance that nobody would (be left to) accept it. (Sahih al-Bukhari, Kitab Ahadith al-Anbiya, Hadith 3448)

This “wealth” referred to the spiritual insights the Messiah would give to the world, thus, the Promised Messiah, Hazrat Mirza Ghulam Ahmadas, in a couplet, said: “The treasures that lay buried for thousands of years, “Today I give them away if I find anyone who seeks them.” (Barahin-eAhmadiyya [English], Vol. 5, p. 209)

The Promised Messiahas also said: “And he who does not listen to the words of God’s Appointed One and Messenger attentively and does not read his writings carefully, has also partaken of arrogance. So, endeavour and let there be no arrogance in you, so that you may not perish and you be saved along with all of your family.” (Nuzulul-Masih  [Urdu], Ruhani Khazain, Vol. 18, p. 403)

The Promised Messiahas wrote some 90 books in addition to the ten volumes of Malfuzat, four volumes of Ishtiharat (announcements) and four volumes of Maktubat (letters). These were written under intense pressure, as being the Promised Messiahas ordained by Allah brought with it a host of other religious duties too.

Before the advent of the Promised Messiahas, the number of Christians in India had risen from 91,092 in 1851 to 417,372 in 1881. (Some Prophecies of Hadhrat Ahmad – A Critical Study) He first started meeting Christian missionaries as a teenager and debated with them. Their writings against Islam gave him great pain. He said, “So many books full of vile abuse and defamation

of the Holy Prophet, peace and blessings of Allah be upon him, have been printed and published the perusal of which makes one’s body tremble.” (Ainah-e-Kamalat-eIslam, p. 51)

However, the response he gave was full of divine power, such that the Church Family – a paper of the Anglican Church – wrote:

“We should make no attempt to refute the literature published under the auspices of Mirza Ghulam Ahmad, for he will create such a volume of literature against Christianity as will destroy the authority of the Bible altogether.” (Ahmadiyyat Renaissance of Islam by Chaudhry Zafrulla Khan, p. 178)

Hazrat Ahmad’sas written works alone number 14,000 pages. The Promised Messiahas wrote a series of masterworks of high quality. This is a truly astounding accomplishment and few writers approach this level. His first book, Barahin-eAhmadiyya, was published in 1880 and his last book, A Message of Peace, was published in 1908. These books were written under difficult conditions and with remarkable patience considering the lack of means and facilities available to him.

Hazrat Maulvi Abdul Karimra – a close companion – cites the following example:

“The magnanimity and forbearance of the Promised Messiahas are also remarkable.

I have seen hundreds of times that while he is sitting in his room on the second floor, with doors closed as is the habit with him, engaged in writing a book or engrossed in meditation, one of his children knocks heavily at the door, saying, ‘Father, open the door.’ Immediately, he rises and opens the door. The boy enters the room, looks about for a while and then leaves the room. The Promised Messiahas again shuts the door as usual, but before two minutes have passed the boy is again at the door, pushing it with all his might and crying as before, ‘Father, open the door.’ Again the Promised Messiahas quietly rises and opens the door. This time also, the boy withdraws after only peeping into the room once or twice. Again the Promised Messiahas stands up, with not

a wrinkle on his face, shuts the door and once more resumes his work. But before five minutes have passed, the boy is again at the door, crying at the top of his voice, ‘Father, open the door.’ Again, the Promised Messiahas quietly rises and opens the door. He does not say a word as to why he comes or what he wants and what purpose he has in corning so often and why he troubles him in that way and interferes with his work. Once I, sitting in my own room upstairs, counted that this process was repeated twenty times, but not once did the Promised Messiahas utter a word of rebuke. […]” (A Character Sketch of the Promised Messiah by Hazrat Maulvi Abdul Karim Sahib, The Review of Religions, 6 September 1984)

The Malfuzat are written records of the Promised Messiah’s public conversations with his companions and with other people who came to meet him. They are often in a question-and-answer format and are the easiest way to understand his books. They were often in conversation during his walks in the morning, when he would be accompanied by his followers present in Qadian and sometimes after the sunset prayer.

There were other commitments, such as service to humanity, that the Promised Messiahas would tirelessly carry out. Hazrat Maulvi Abdul Karimra describes an incident which illustrates Hazrat Ahmad’s commitment to the needs of the poor. He relates that once a large number of country women came with their sickly children to ask the Promised Messiahas to prescribe medicines for them. Other women also joined in, containers in hand, wanting syrups and medicines for themselves or their children. The Promised Messiahas had to write an important and urgent article that day. Hazrat Abdul Karimra also happened to go there and found the Promised Messiahas standing there, active as a “European at his post”, ready to serve these people. Five or six boxes were lying open before him and he was dispensing different medicines to different patients. This dispensing lasted for about three hours. When he had finished, Hazrat

Abdul Karimra said to him, “My Lord, this is a very troublesome business and, in this way, much time of your Holiness is wasted.” Whereupon he replied most cheerfully and calmly, saying, “This too is sacred work. These are poor people and there is no dispensary here. I have provided some English and Unani [traditional] medicines, which I give to these people when they need them. This is a highly meritorious work and a Muslim should not be neglectful or indifferent in this matter.” (A Character Sketch of the Promised Messiah by Hazrat Maulvi Abdul Karim Sahib [Urdu], Edition 1924, pp. 35-36)

So, the Promised Messiahas despite all this other work, still managed to spend a lot of time writing.

Reading all of his books could be a significant undertaking: According to my calculation, reading the books alone at a rate of three pages per day would take a person 13 years to complete; five pages would take eight years; at ten pages per day it would take four years; and finally, at 20 pages per day it would take two years.

A plethora of these books have been translated into English already (available also on alislam.org), so it is now possible to read the majority of his works in English. There are also many audiobooks in English on alislam.org. The fact that it could take this long to read these books should give us some idea of how much effort the Promised Messiahas spent on writing them.

Hazrat Maulvi Abdul Karimra states:

“I have seen the Promised Messiahas engaged in writing on difficult subjects and even composing Arabic works of unparalleled linguistic elegance in the midst of a great tumult and uproar. Reckless children and simple-minded women are quarrelling all around him, screeching and screaming and even grappling with one another and performing all the follies [...], but all this fails to disturb him in the least, and he goes on writing as if he were sitting in a place of solitude. It is in such noisy rooms that all his great and unparalleled works in Arabic, Persian and Urdu have been written. I once asked him how he was able to think and write so coolly in the midst of such noise. He smiled and said, ‘I do not heed what is going on about me and, therefore, I am not disturbed.’” (A Character Sketch of the Promised Messiah by Hazrat Maulvi Abdul Karim Sahib, The Review of Religions, 6 September 1984)

The Promised Messiahas was already in his forties at the time of the publication of the first parts of Barahin-e-Ahmadiyya. These initial books were written for scholars and the language used is an an advanced blend of Urdu, Arabic and Persian. These initial books are the most difficult of the books of the Promised Messiahas to understand. His later books are more for the public and thus easier to understand. His initial books, however, had an effect far and wide and brought many of his initial companions to Islam Ahmadiyyat.

Hazrat Maulvi Nuruddinra of Bhera (Khalifatul Masih I), the Royal Physician to the Maharajah of Jammu and Kashmir, one of the most eminent scholars of India, came to Qadian in 1885 to see Hazrat Mirza Ghulam Ahmadas, having read the book Barahin-e-Ahmadiyya. He immediately recognised Hazrat Ahmadas as the Promised

نو��سی امو ملﻘلاو ن

reformer of the age and became a fervent admirer and an earnest supporter.

I have now read the books of the Promised Messiahas – I had heard criticism from opponents who spoke against the books of the Promised Messiahas and said they were different from what the Jamaat presents today and he had written inconsistently. I knew this to be incorrect and biased but wanted to read the books myself to prove them wrong.

It took me two years to read all the books of the Promised Messiahas. It should be noted that reading the books of the Promised Messiahas does not just mean reading 23 volumes in Ruhani Khazain, but also the three volumes of the posters and four volumes of the letters of the Promised Messiahas and the ten volumes of Malfuzat

With the grace of Allah, all of these are now available from Jamaat which means we can read all of the material published by the Promised Messiahas. We can even learn from our enemies who end up serving Ahmadiyyat by creating interest and excitement around Ahmadiyyat. Hazrat Khalifatul Masih IIra recommended a specific order to read the books of the Promised Messiahas:

“First of all, it is imperative to study the book,  Izala-e-Auham [The Removal of Misconceptions]. Then, study the books, Barahin-e-Ahmadiyya Part V, Tohfae-Golarviyyah [A Gift for Golarvi],  AlWasiyyat [The Will],  Taqwiyat-ulIman [Noah’s Ark] and Haqiqatul Wahi [The Philosophy of Divine Revelation].

“After understanding the said books to the fullest possible extent, the order in which the other books should be read is as follows:

“Barahin-e-Ahmadiyya; first four parts,  Surmah Chashm-e-Aryah [Guidance for the Aryas], Aina-e-Kamalat-e-Islam [The Mirror of the Excellences of Islam],  Islami Usul Ki Philosophy [The Philosophy of the Teachings of Islam] and  Chashma-e-

Ma‘rifat [Fountain of Knowledge].

“Thereafter, study the rest of the books of the Promised Messiahas whenever you have time.

As the book  Izala-e-Auham was written in the early era of the Promised Messiahas, it contains some issues which were declared null and void in the later books of the Promised Messiahas, so the books  Barahine-Ahmadiyya Part V  and  Haqiqatul Wahi should be read alongside it. If there is no time for research, then the book  Haqiqat-ul-Nubuwwah should be studied. “However, it should be borne in mind that merely reading the books of the Promised Messiahas is not enough. They only perfect the side of knowledge. There is another thing without which man cannot fully benefit from the advent of the Promised Messiahas and that is the study of the diaries that have been published in the newspapers from time to time. Their part of knowledge is not as accurate as the books of the Promised Messiahas because sometimes, a diary writer was not able to memorise the exact words.”

(Al Fazl, 9 December 1920, www.alhakam. org/100-years-ago-recommended-order-forstudying-books-of-the-promised-messiah-byhazrat-khalifatul-masih-ii/ )

I found the journey of reading the books of the Promised Messiahas like crossing a sea full of wonders. They were full of astounding power and helped me understand the Quran in a way I never had before. The Promised Messiahas speaks of many topics from a scientific discussion of stars, comets, and randomised controlled trials to detailed discussions of the political issues of the time. He talks of advanced psychological concepts and of developments that we only understand today.

I feel like a different person after reading them and they have transformed every part of my life. There are no books equal to these in any literature, as they speak to our inner, real selves in a way that no other person can understand.

Zikr-e-Habib 3

A beloved remembered

Special declaration

The Promised Messiahas had a debate with Abdullah Atham in Amritsar and it was prophesied that whoever [of the two participants] opposed the truth would be cast into hell in fifteen months. However, Abdullah Atham became fearful and repented. Consequently, he was given respite, but after some time, he became brazen and died.

The duration of fifteen months mentioned in the prophecy had not yet passed, but it was generally believed that the meaning of the prophecy was that he would surely die within the predicted time period. Thus, before the passing of those fifteen months, I wrote a letter to the Promised Messiahas and expressed that, “Whether the prophecy is fulfilled in the literal sense of the words or not, it will not have any effect on my faith. I believed [in the Promised Messiahas] well before witnessing such signs.” Coincidentally, in an old notebook, I found a copy of that letter, which reads as follows:

“Letter to the Promised Messiah, peace be upon him. 31 August 1893.

“At this hour, it will be difficult for the Promised Messiahas to spare some time to read the letter of someone like me who is incapable and incompetent. However, my inner self has compelled me [to write this

letter]. Thus, I apologise in advance and write a few lines with great respect.

“Before I could witness any prophecy or sign being fulfilled, I have followed your footsteps for almost four years and have believed with all my heart in your truthfulness. Now, the time is nigh for the fulfilment of an extraordinary sign. I have given up all my personal prayers and wishes, and I am praying day and night before God that, ‘O Merciful Lord, Your servants are weak and short-sighted. You should fulfil such a promise openly so that the people, out of ignorance, may not put the yoke of disgrace around their necks by denying Your chosen one.

“However, it is a fact that one may face different kinds of trials on such occasions. In this regard, I would like to submit very humbly that I have firm faith in the truthfulness of the Promised Messiahas and by the grace of God, nothing can have an impact on it. I only want to hear the news of the fulfilment of the prophecy so that it can be communicated to others and substantiated as proof to them. Otherwise, I consider it to have been fulfilled from the time you announced it. Be that as it may, Huzooras, please consider me your servant and a devout follower, and remember me in your prayers. (Muhammad Sadiq Mufti, English Teacher, Jammu College)”

Journey to Ludhiana

It was around 1891 and I was teaching in a high school in the state of Jammu. When the summer holidays were announced at the school, I left Jammu to meet the Promised Messiahas. On the way, I came to know that the Promised Messiahas was not in Qadian but in Ludhiana. Thus, I went to Ludhiana. At that time, there were two servants with the Promised Messiahas. One of them was Hafiz Hamid Ali Sahib and the other was the uneducated Piran Ditta. Both of them were the personal servants of the Promised Messiahas and Huzooras used to give them a salary and food.

During those days in Ludhiana, there was a lot of hue and cry against the Promised Messiahas. It was basically caused by the hostility of Maulvi Muhammad Hussain Batalvi [towards Huzooras]. The religious scholars were issuing fatwas [edicts] of disbelief [against Huzooras]. Despite the opposition, a lot of people used to come and take bai‘at

Pir Sirajul Haq Sahib was also present in Ludhiana and had taken bai‘at at the hand of the Promised Messiahas. Pir Iftikhar Ahmad Sahib and all the members of his family were also there and were engaged in the service of the Promised Messiahas Sheikh Allah Diya Sahib (bookbinder), who had a great interest in holding discussions

beloved remembered

with the Christians, and Mir Abbas Ali, who later became an apostate, were also enthusiastically engaged in the service of the Promised Messiahas. The daughter of the Promised Messiahas named Ismat, who was around four or five years old, was also alive at that time.

The Promised Messiahas used to sit outside in the Diwan Khana [a public room detached from the house] and answer people’s questions about his beliefs or on general Islamic issues and also give lectures.

Assassination attempt

This incident happened in Ludhiana. A Maulvi Sahib standing in the marketplace was saying at the top of his voice that, “Mirza (the Promised Messiahas) is a disbeliever and Muslims are being severely harmed by him. Thus, whoever kills him will get a great reward and will go straight to paradise.” He repeated those words again and again with great fervour. Nearby, an ignorant person with a stick in his hand was listening to his speech. Those words of Maulvi Sahib had a great impact on that person and he quietly left the place and reached the house of the Promised Messiahas by asking a number of people. There was no gatekeeper and anyone who wanted to go inside would enter the house as there was no hindrance or obstruction of any kind. Coincidentally, the Promised Messiahas was giving a speech while sitting in the Diwan Khana, and several people, some of whom were his followers and some were non-devotees, were sitting and listening to the words of the Promised Messiahas. That person entered the room with his stick on his shoulder and stood by the wall and waited for the right moment to attack. The Promised Messiahas paid no attention to him and continued his speech. He too began to listen. After a few minutes, the speech had such an effect on his heart that his stick came down from his shoulder and landed on the ground in his hand and he sat down to listen to the rest of the speech. Finally, the Promised Messiahas ended his speech, and someone from the assembly said, “Huzooras, I have understood your claim and I believe in the truthfulness of the Promised Messiahas and I want to become one of your followers.”

Thereafter, that person went forward and said, “I came here with the intention of killing you with this stick after being influenced by the sermon of a Maulvi Sahib, and as the Maulvi Sahib had promised, I wanted to go directly to paradise. However, [after I came here], I liked the words of your speech and I stayed to listen more and after listening to all these things, I have come to believe that Maulvi Sahib’s sermon was full of misplaced enmity. You are indeed truthful and all your words are true. I also

want to become one of your followers.” The Promised Messiahas accepted his pledge of allegiance. In those days, each person used to take bai‘at individually in a separate room.

Demand for a peace pact

While I was still in Ludhiana, a well-wisher came and informed the Promised Messiahas that Maulvi Muhammad Hussain Batalavi had threatened the local authorities that, “Mirza Sahib’s stay here had spread a great deal of hostility in the city and there is a strong fear of a breach of peace. Thus, a peace pact should be demanded from such a person.”

The Jamaat was still in its early days and the Promised Messiahas was not accustomed to visiting and meeting the authorities. Moreover, there were no influential people on our side who would keep meeting the officials and informing them about the situation. In those circumstances, the enemies would get a chance to do such mischief. The Promised Messiah’s stay there [in Ludhiana] was not permanent, so he thought it was better to go back than to wrangle over proposals for an apt response and try to approach the authorities. Around Asr prayer, when I came to the house from outside, the Promised Messiahas was sitting on a charpoy with a few companions, including Qazi Khawaja Ali Sahib. There was no special cloth or blanket on that charpoy for the Promised Messiah. There were also two or three other charpoys, so I sat on one of them. The Promised Messiahas addressed me and said, “Mufti Sahib, we have suddenly decided to go to Amritsar, so you should also get ready. These friends will let you know as to why the decision has been made in such a hurry.” It was the first train journey on which I had the opportunity to accompany the Promised Messiahas

First train journey

We bought the train tickets for the interclass [i.e. the class between the second and the third]. However, there was no space in the inter-class and we had to sit in the third class. The ladies’ compartment was in the adjoining room and thus they were also seated in the third class. On the way, wherever the train stopped, I would get down from our room and go to the ladies’ room to enquire about their wellbeing and then run to the Promised Messiahas [to inform him]. The Promised Messiahas was very pleased with that and said, “Travelling is your forte.” I don’t know if it was my forte or not, as I had not travelled much, but I had a strong desire to serve the Promised Messiahas in one way or another. The seed of this love was planted in my heart by Hazrat Maulvi Nuruddin Sahibra. I think that the aforementioned statement of the Promised Messiahas was a kind of prayer and pointed towards the journeys of my later life, because after entering into this Jamaat, especially after the demise of the Promised Messiahas, due to the requirements of tabligh [preaching], I had to travel a lot within India and then to Europe and America and even on my return from America, I was assigned such religious services which required me to stay out of Qadian for about nine months in a year and many times I had to travel to Bombay [now Mumbai], Calcutta, Ceylon, Kashmir, Peshawar, etc.

Revelation during the journey

Once, while sitting on the train, the Promised Messiahas said, “I have just received this revelation.” I do not remember the exact words. We witnessed the state of the Promised Messiahas while receiving that revelation and observed that the eyes of the Promised Messiahas were closed and we thought that he was semiconscious.

In the morning, the train reached Amritsar. Sheikh Noor Ahmad Sahib (owner of Riaz-e-Hind Press) was present at the station. He immediately arranged a house that was located on the western side of the Hall Bazar in a street near Kanhiya Lal’s theatre. It was a small house. The Promised Messiahas along with his family members, stayed in the room on the first floor, and we, three or four men who were with the Promised Messiahas, stayed on the ground floor. There was a clamour in the city and many people would come to meet the Promised Messiahas in order to speak for or against him.

Maulvi Ahmadullah

In those days, a Maulvi named Ahmadullah Sahib of the Ahl-e-Hadith sect, who was the imam of the mosque of Ghaznavis for the Friday prayer services, had some differences with the Ghaznavis on some issues that escalated into a dispute between them. A further disagreement arose on top of their earlier disputes that the Ghaznavis wanted Maulvi Sahib to issue a fatwa of disbelief against the Promised Messiahas in his sermon, but he refrained from doing so. On Friday, the Promised Messiahas instructed me that, “You should go to the mosque of the Ghaznavis to offer Jumuah prayer and bring news from there about what is going on among these people.”

By that time, the propagation and progress of the Jamaat had not reached such a level that an order had to be issued to not pray behind non-Ahmadis, and even the distinctive name of “Ahmadiyyat” had not been suggested yet. A prominent resident of Amritsar invited the Promised Messiahas and his companions for a repast, and also invited Maulvi Ahmadullah Sahib.

(Translated by Al Hakam from the original Urdu in Zikr-e-Habib, pp. 9-14)

A group photo of the Promised Messiahas with his companions. Hazrat Mufti Muhammad Sadiq can be seen seated on the floor, third from the right

Ata-ul-Haye Nasir Al Hakam

Today, a materialistic mindset has caused people and nations to be overly confident and proud of their materialistic achievements; they rely on earthly means alone in search of “success”. On achieving their worldly objectives, which they label as “success”, they assume to have achieved the purpose of their creation.

However, the Holy Quran states:

Holy Prophetsa used to recite the following prayer:

divine grace will not descend, and without divine help, it is impossible to bring about a transformation.” (Malfuzat [1984], Vol. 7, p. 225)

Huzoorra continued by saying that the Ahmadiyya Muslim Jamaat had to confront a great spiritual war against the whole world, however, victory in this spiritual contest would not come through worldly means, rather it would happen with the power of our faith.

The spiritual war, which has been indicated here by Hazrat Musleh-e-Maudra, has been mentioned by the Promised Messiahas in his couplets:

“Say, ‘Shall We tell you of those who are the greatest losers in respect of their works? ‘Those whose labour is [all] lost in [search after things pertaining to] the life of this world, and they think that they are doing good works.’ (Surah al-Kahf, Ch.18: V.104105)

On the other hand, believers seek help from the One God alone and strive to strengthen their faith and render services in His way. Ultimately, they achieve success in its true essence, as the Holy Quran states:

“Surely, success does come to the believers.” (Surah al-Mu’minun, Ch.23: V.2) Hazrat Ibn Abbasra narrates that the

“O Allah, I have entrusted everything unto You, I believe in You, I trust in You and am inclined towards You. With Your name I face the enemy. O Allah, I seek refuge in Your Honour. There is none worthy of worship except You. Do not lead me astray. You are the Ever Living Being Who is Immortal, while human beings and jinns will perish ultimately.” (Sahih Muslim, Kitab al-Zikr wa al-Du‘a wa al-Taubah wa alIstighfar, Hadith no. 2717)

While mentioning those who strive in the way of Allah, it is stated in the Holy Quran:

“And [as] for those who strive in Our path – We will surely guide them in Our ways.” (Surah al-Ankabut, Ch.29: V.70)

In the commentary of this verse, the Promised Messiahas said:

“Those people who strive in Allah’s path, are eventually guided towards the right way. Without effort and irrigation, just as a seed fails to thrive, and in fact is destroyed, in the same way, unless a person vows each day and supplicates to God for His help,

Hazrat Musleh-e-Maudra – during his Friday Sermon on 3 April 1931 – stated that one needed to always give precedence to their faith over worldly matters, and emphasised the fact that it is the strength of faith which enables one to succeed, not material means.

Huzoorra said:

“Our Jamaat is a religious community, and for this reason, all of its objectives are based on spiritual foundations, not worldly ones. Materialistic people assess their success and failure on the basis of the problems they face, however, we do not assess our success or failure by this standard, rather we assess it on the basis of the strength of our faith.” (Khutbat-e-Mahmud, Vol. 13, p. 129)

Huzoorra further said divine communities did not rely on earthly means, rather they found strength from their faith:

“Therefore, when the members of a divine community inculcate a firm faith in their hearts, they certainly succeed in their objectives despite having a lesser amount of worldly means. [...] During the times when divine communities have very little earthly means, God sends down His angels [to help them] and grants them victory.” (Ibid, pp. 130 and 132)

“Now there’s a spiritual war between this servant [the Promised Messiahas] and Satan; the heart is sinking, O Lord, this battle is very hard.

“Every prophet of the time had informed of this War; they had all prayed with their two tearful eyes.

“O God, please grant me victory over Satan with Thy grace; he is gathering together his countless forces.

“This battle is greater than the battle of Russia and Japan [Russo-Japanese War of 1904-1905]; I am weak [in terms of worldly means] and the opponent is a noted enemy.

“It is now useless to ask for help from mankind; now we send up a petition in Thy Court, O Lord.” (Durr-e Sameen [English], p. 108)

While shedding light on the nature of this spiritual war and the method to achieve victory, the Promised Messiahas stated in another place:

“Know for certain that in this age it is not the sword that is needed but the pen. Our opponents have spread doubts about Islam and have sought to attack the true religion sent by Allah Almighty through various sciences and strategies. I have thus been moved by God to enter this battlefield of science and academic advancement armed with a literary arsenal, and also to exhibit the spiritual valour of Islam and demonstrate the marvel of its inner strength.” (Malfuzat [English], Vol. 1, p. 58)

While expressing his firm faith in Allah and his passion for the propagation of Islam, the Promised Messiahas stated:

“I am grateful to my Kind Master for the fact that He has instilled such a great passion in my faith for the propagation of Islam, that even if I have to sacrifice my life for this cause, it will not weigh me down, by the Grace of Almighty Allah. I do not expect any help from the worldly people, rather I have firm faith in God Almighty. So, I am aware that though I am alone, I am still not alone; since that noble Lord is with me. No one could be closer to me than Him. It is only by His Grace that I have been granted a loving soul; ever willing to serve His religion in the face of suffering, and to render services for the cause of great [spiritual] expeditions of Islam, with zeal and sincerity. He has commissioned me to accomplish this task, and none can make me desist from

The key to success: Give precedence to faith over the world, seek help from Allah and show obedience to the Imam

pursuing this cause.” (Aina-e-Kamalat-eIslam, Ruhani Khazain, Vol. 5, p. 35)

Hazrat Musleh-e-Maudra continued his Friday Sermon by saying:

“Once you inculcate within you [firm] faith and trust in God, then even worldly governments will become insignificant in front of you. [...] The greatest weapon of a believer is their faith and certainty, and they believe that once they depart [from this world], the doors to the blessings of Allah the Almighty will be opened for them. Thus, a believer never fears death, and the one who does not fear death can never be overpowered. [...]

“So, never let the fear of death overcome your hearts, rather you should overcome that very fear, and always remember that those who offer sacrifice for the sake of God, attain an everlasting [spiritual] life. Therefore, I advise members of the Jamaat to strengthen their faith and certainty.” (Khutbat-e-Mahmud, Vol. 13, p. 133)

Huzoorra further said:

“God has shown such signs in favour of the prophet of this era [Promised Messiahas] in obedience of the Holy Prophetsa, which are a thousand times more in comparison to the other prophets. Therefore, it is our duty to instil within us thousands of times stronger faith than the people of the past, so that we can be the recipients of God’s grace thousands of times more than those who have passed. Therefore, it is our duty to shun materialism and inculcate spirituality within ourselves, and to remember the pledge we have made through the Promised Messiahas that we will give precedence to faith over worldly matters.” (Ibid, p. 134)

During his Friday Sermon on 16 March 2018, while mentioning the firmness of faith held by the companions of the Holy Prophetsa, Hazrat Khalifatul Masih Vaa said:

“The love of the Oneness of God and for their Prophetsa had made them delve into a passion that nothing in this world was stronger than it at the time. […] It was their living faith that had infused them with extraordinary strength.” (Al Hakam, 13 April 2018, Issue 4, p. 10)

During his Friday Sermon on 20 April 2018, while mentioning the attributes of believers, Huzooraa said:

“A true believer should proclaim, ‘I am of those who submit fully’, meaning, ‘I fully believe in the commandments of Allah the Exalted and His Prophetsa. Not only do I believe in them, but I also inculcate them into my life and I give precedence to my faith over the world and shall continue to do so.’ This obedience also includes the obedience to the Nizam-e-Jamaat as well as to the Khalifa of the time.” (Al Hakam, 18 May 2018, Issue 9, p. 8)

During his Friday Sermon on 24 May 2019, Huzooraa said:

“No matter how often one claims to be a believer, until and unless one follows the commandments of God Almighty and His Messengersa with complete conviction and full certainty and becomes steadfast in the face of every test and trial, one cannot be granted success. Thus, in order to attain true success and triumph, it is incumbent upon us to show complete obedience to God Almighty and His Messengersa. In order to attain the pleasure of God Almighty, it is incumbent to follow His commandments with the fear that lest one may incur the displeasure of God due to some action of

his. Likewise, it is incumbent to uphold righteousness. Every good deed and excellent moral needs to be adopted as this is a commandment of God Almighty. When one fulfils these conditions, only then can one attain success and be granted the protection of God Almighty.” (Al Hakam, 21 June 2019, Issue 66, p. 13)

On 4 September 2022, during a virtual meeting with the national amila of Lajna Imaillah Italy, Huzooraa said:

“Those who are religious do not drown in worldly greed. [...] I have given a general plan of action many times: Develop contentment, connect with your faith, and as a result, worldly desires reduce. Otherwise, worldly desires never end, they continue to increase.

“It is an ailment like itching – a person continues to itch, enjoys it and in the end, wounds himself. And so, ultimately, worldliness will only result in injuring oneself.

“Therefore, contentment and Allah’s remembrance – attention to salat –will resolve everything else. Develop a connection with Allah and all other ailments will be resolved as a result.” (Al Hakam, 9 September 2022, Issue 234, p. 3)

During his concluding address at the annual ijtema of MKA UK, Huzooraa said that the khuddam and atfal proclaim in their pledge that they would give precedence to their faith over all worldly things, however, words alone were useless until they were accompanied by action. Huzooraa continued:

“You may wonder what it means to give precedence to your faith over all worldly matters. In simple terms, it means that when it is time for prayer, one sets aside whatever else he is doing for the sake of the worship of Allah. Therefore, apart from those exceptional situations where Allah has permitted us to combine prayers or to offer them later, every  khadim should offer their prayers on time and whenever possible in congregation.”

Huzooraa further said:

“In this era – having firm faith in the truth of the claim of the Holy Prophetsa – it is now up to all of you to ensure that a firm adherence to the truth defines every aspect of your life, whether in your personal dealings, your promises, your proclamations or any other sense. You must keep your tongue free from immoral or ignorant speech. Instead, Allah’s praise and remembrance should always be at the tip of your tongue. From this day forth, you should seek to think and act maturely and understand your status and the true magnitude of your responsibilities.” (Al Hakam, 16 September 2022, Issue 235, pp. 2-3)

On 18 September 2022, during his concluding address at the UK Lajna Imaillah ijtema, Huzooraa said:

“So, giving precedence to one’s faith over everything else is paramount and fundamental to attaining the status of ‘a believer’. Remember, giving precedence to one’s faith is a pledge that every Ahmadi makes when they take the bai‘at and it is also a core tenant of the respective pledges of each of the auxiliary organisations.” (Al Hakam, 23 September 2022, Issue 236, p. 2)

May Allah the Almighty enable us to act on these golden principles and may we become the true servants of Khilafat-eAhmadiyya.

MKA Ivory Coast hold national ijtema and tarbiyati class

Abdul Noor Regional Missionary, Ivory Coast

Majlis Khuddam-ul-Ahmadiyya Ivory Coast had the opportunity to organise its tarbiyati class from 20 August to 1 September 2022, and the annual ijtema on 2-4 September.

The tarbiyati class was conducted at the Ahmadiyya Primary School located in Mahdiabad, Abidjan, where around 50 Khuddam and Atfal participated.

On 2 September, after the Jumuah prayer, the opening ceremony of the national Khuddam ijtema began with the recitation from the Holy Quran and its French translation, followed by a poem and the Khuddam pledge.

After this, amir and missionary-incharge Ivory Coast delivered a short speech. This was followed by various academic and sports competitions of Khuddam and Atfal.

On Saturday morning, Majlis Khuddam-

ul-Ahmadiyya organised a peace march, in which members held banners decorated with peace slogans.

After mid-day, the second day’s ceremony was held in which a missionary, Abdus Salam Sahib spoke on the peace efforts carried out by the Jamaat. After this ceremony, academic and sports competitions continued.

The annual Majlis-e-Shura was held on the same day.

An informative photo exhibition was also organised at the ijtema

On the third day, the concluding session was presided over by amir and missionaryin-charge Ivory Coast. During this session, the top position holders in khuddam and atfal were awarded prizes. Majlis Abidjan had the honour of winning the Alam-eInami

This year, more than 700 Khuddam and Atfal attended the ijtema.

What we can learn from the Holy Quran about worldly success Opinion

Qasim Choudhary Missionary, Texas USA

If you scan your closet or shoe rack, chances are you will discover a fluid checkmark or swoosh symbol on your apparel. We can thank Phil Knight for the iconic symbol that transcends borders and is instantly recognised worldwide.

Not much was known about the founder of shoe giant Nike, but that all changed with the release of his recent best-selling memoir “Shoe Dog”. It is a beautifully crafted and enthralling account of a young man’s desire to leave an indelible mark on the world. As Knight puts it, “Like all my friends I wanted to be successful… But deep down I was searching for something else, something more. I wanted to leave a mark on the world.” (Knight, Philip H., Shoe Dog: A Memoir By the Creator of Nike, New York: Scribner, 2016, p. 3)

As I flipped through the pages of this inspiring book, I recollected the four principles of success outlined in the first chapter of the Holy Quran. To my utter amazement, the growth and success of Nike corresponded with those Quranic principles revealed 1,400 years ago. I was compelled to dig deeper. Without further ado, let’s take a look at how Nike’s success coincides with the Quranic principles of success.

Aptitude

The first factor that is necessary for success is competence and ability. (Khutbat-eMahmud, Vol. 12, p. 495)

In this regard, Allah declares:

“All praise belongs to Allah, Lord of All the Worlds.” (Surah Fatihah, Ch1:V2)

Meaning, that it is God who sustains and develops everything so that we can achieve our objectives through the capacities he bestows upon us.

It is evident in Knight’s upbringing that certain factors played a major role in preparing him to become a future CEO of a billion-dollar company. For instance, he graduated from the University of Oregon and went on to earn a master’s from a top business school – Stanford. He further equipped himself with accounting knowledge and earned his CPA. Apart from his academic prowess, Knight also did a yearlong hitch in the US Army, which taught him discipline and perseverance.

But more importantly, Phil Knight loved to run. It was his passion for running – more than anything – that allowed him to venture into and dominate the shoe business. As Knight reveals, “I’d puzzle over my sudden success at selling […] So why was selling shoes so different? Because I realized, it wasn’t selling. I believed in running. I believed that if people go out and ran a few miles every day, the world would be a better place, and I believed these shoes were better to run in. People, sensing my belief, wanted

some of that belief for themselves.” (Knight, Philip H, Shoe Dog: A Memoir By the Creator of Nike, New York: Scribner, 2016, pp. 5556)

Provisions

The second matter that is required for success is the availability of provisions and materials. (Khutbat-e-Mahmud, Vol.12, p. 495)

For instance, a fisherman would be rendered useless without a boat and fishing net. God Almighty, however, is نمحرلا (The Gracious) i.e. He provides the necessary tools that are needed for man to succeed. Even before man’s existence, God had equipped man with the amenities required for his survival.

Analysing Knights’ life, it becomes clear that he was afforded the necessary goods to kickstart his business. Seeing an opportunity to do business with the Japanese, Knight travelled to Kobe, Japan and paired up with a sports shoe company – Onitsuka Tiger becoming the exclusive distributor of Tiger shoes in the United States. What’s amusing is that Knight couldn’t even afford a sample shipment, so he immediately sent his father a letter asking him to wire 50 dollars to Onitsuka Corp of Kobe. Fortunately for Knight, his father would grudgingly loan him more money for future shipments.

Hard Work

The third element obligatory for victory is hard work. As the Promised Messiahas aptly states, “Struggle is something without which one cannot attain any high ranking success.” (Malfuzat, [English], Vol. 3, p. 199)

But hard work alone won’t carry one to the heights of success. Results are just as important. (Khutbat-e-Mahmud, Vol.12, p. 496)

Going back to the example of our fisherman, if he doesn’t find anyone to sell his fish, his efforts are in vain. In turn, he will not be motivated to work hard if he sees no gain.

That is why God Almighty states: میحرلا

“The Merciful.”

It means that, man on his part ought to toil incessantly and Allah shall provide and grant results.

Knight understood that leaving his mark on the world would require him to venture out of the quiet Portland suburb he grew up in. Unlike today, in the 1960s the earth was bigger and people weren’t accustomed to travelling farther than 100 miles from their front door. 90% of Americans still had never been on an aeroplane. Despite the risks and uncertainties involved in global travel, Knight mustered up the courage and travelled the world, gaining a plethora of knowledge about other cultures and traditions. If he hadn’t taken on this risk, he would’ve never been associated with the Japanese who kickstarted his career.

Teamwork

“You alone do we worship, You alone do we beseech for help.” (Surah Al-Fatihah, Ch.1: V.5)

The Holy Quran advocates one to giving greater preference to the collective good and

aiming for cohesion. For this reason, the above verse takes the plural form instead of the singular. Although man individually strives and perseveres, it is only until we are surrounded by a supporting cast that we can truly conquer our goals.

In other words, man requires the cooperation of others to succeed. Whether it was his mother’s undying support, his father’s connections and initial financial backing, or his early dealings with Japanese businessmen; Phil Knight had no shortage of benefactors.

One ally, however, who stood out the most was his old track coach and mentor, Bill Bowerman. Regarded as the country’s top track coach, “Bowerman was a genius coach, a master motivator, a natural leader of young men, and there was one piece of gear he deemed crucial to their development. Shoes. He was obsessed with how human beings are shod,” said Knight. Bowerman and Knight would eventually go on to become business partners.

It’s fascinating to see the Holy Quran’s blueprint for success materialise in the shape of a modern-day corporation like Nike. This divine book that was revealed over a millennium ago truly catapults its reader and adherent to the pinnacles of success in both the worldly and spiritual realms.

So, if you are chasing success, what are you waiting for? Open the treasure trove of wisdom and knowledge and take your pick of its infinite insights and verities. For the Promised Messiahas emphatically declared, “Success is impossible and inconceivable if one forsakes the Quran.” (Malfuzat, [English], Vol. 3, p. 51)

Friday Sermon

Men of Excellence: Hazrat Abu Bakrra

After reciting the tashahud, ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said:

The accounts relating to the armies sent by Hazrat Abu Bakrra to Syria in order to halt their aggression were being related. The mention of three armies has already been made in the previous sermon. The fourth army was led by Hazrat Amrra bin Al-Aas. In relation to this, it is recorded that Hazrat Abu Bakrra dispatched an army towards Syria under the leadership of Hazrat Amrra bin Al-Aas. Prior to this, Hazrat Amrra bin Al-Aas was appointed to collect alms from half of the region of Quza’a. Hazrat Waleedra bin Uqba was appointed to collect alms from the remaining half of Quza’a. When Hazrat Abu Bakrra decided to send various armies toward Syria, he desired to send Hazrat Amrra bin Al-Aas as well. However, due to the role Hazrat Amrra bin Al-Aas had in putting an end to the wave of apostasy, Hazrat Abu Bakrra gave him the choice to either stay in Quza’a, or go to Syria and strengthen the Muslims. (Ibn Kathir, AlBidayah wa al-Nihayah, Vol. 2, pt. 7, [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001] p. 3.), (Muhammad Husain Haikal, Hazrat Sayyiduna Abu Bakr Siddiqra [Jhelum: Book Corner Showroom], p. 340)

As such, Hazrat Abu Bakrra sent a letter to Hazrat Amrra bin Al-Aas saying, “O Abu Abdullah! I would like to occupy you with a task which is excellent for your life in this world and in the hereafter, unless you prefer to continue the task you are currently occupied with.” In reply to this, Hazrat Amrra bin Al-Aas wrote to Hazrat Abu Bakrra saying, “I am one of the arrows of Islam and after Allah, you are the only person who can shoot or collect these arrows. You may decide to shoot the strongest, most fearsome and most excellent arrow into the direction from which you anticipate danger.” (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1987], p. 332)

That is to say, he was absolutely prepared to face all kinds of dangers.

When Hazrat Amrra bin Al-Aas came to Medina, Hazrat Abu Bakrra instructed him to set up his camp outside of Medina so that

people could gather around him and many noble men of the Quraish joined him. When the decision was made to head towards Syria, Hazrat Amrra bin Al-Aas was called to Medina. He came and in order to prepare an army with him, Hazrat Abu Bakrra instructed him to set up his camp outside of Medina so that people would come to him. When he decided to depart, Hazrat Abu Bakrra came to send them off and said, “O Amr! You are wise and experienced and well aware of matters pertaining to combat. You are setting off with noble men of your tribe and righteous Muslims and you will meet your brothers. As such, do not leave any shortcomings in their welfare and do not prevent them from making good suggestions, as your view in matters relating to combat is praiseworthy and may prove to be blessed in the end.” That is, do not prevent them from making good proposals and if you are given a good suggestion, then you may act accordingly. Hazrat Amrra bin Al-Aas replied, “How wonderful would it be for me to prove your perception of me to be true and that your opinion about me is not proved wrong.” [Following this,] Hazrat Amrra bin Al-Aas set off with his army, which consisted of 6000 to 7000 men and their destination was Palestine. Hazrat Amrra prepared a battalion of 1,000 men and sent it under the leadership of Hazrat Abdullahra bin Umar towards the advancing Byzantines. Subsequently, this battalion encountered the Byzantines and shattered the strength of the enemy, gained victory over them and returned with some prisoners. Hazrat Amrra bin Al-Aas interrogated these prisoners and it came to light that the Byzantine army, under the leadership of Ruwais, was in preparation to launch a sudden attack on the Muslims. Hazrat Amrra bin Al-Aas arranged his army in light of this information. When the Byzantines launched their attack, the Muslims were successful in stopping them and the Byzantines were forced to retreat. Following this, the Muslims launched a counterattack, shattered their strength and forced them to retreat and leave the

battlefield. The Muslim army followed them and thousands of Byzantine soldiers were killed and this is how the battle came to an end. (Muhammad al-Salabi, Sayyiduna Abu Bakr Siddiqra Shakhsiyyat aur Karname [Khan Garh, Pakistan: Al-Furqan Trust], pp. 448-449.)

Having dispatched these armies, Hazrat Abu Bakrra felt relief as he was hopeful that Allah would make these Muslim armies victorious over the Byzantines. The reason for this was that more than 1,000 Muhajir and Ansar companions were among these armies, who had proven their utmost loyalty on every occasion and who had fought alongside the Holy Prophetsa right from the inception of Islam. Among these were the people of Badr as well, regarding whom the Holy Prophetsa supplicated to his Lord: “O Allah! If You destroy this small community today, then You will not be worshipped on this earth again.” (Muhammad Husain Haikal, Siddiq Akbar Translated by Sheikh Muhammad Ahmad Panipati [Lahore: Ilmo-Irfan Publishers], p. 322.)

It is written that in those days, the Byzantine Emperor Heraclius was in Palestine. When he received news of the preparations of the Muslims, he gathered the chieftains of the area and made passionate speeches in front of them, inciting them to fight against the Muslims. He said in relation to the Muslims, “They are starving, naked, uncultured people of the Arab desert who wish to attack you. Give them such an emphatic response that they never have the courage to even look your way again. You shall be fully supported with military apparatus and personnel. Willingly obey those who have been appointed commanders among you and you shall be victorious.” This is the speech that Heraclius delivered to the people there in order to incite them against the Muslims.

Having prepared the people of Palestine to confront the Muslims, Heraclius travelled to Damascus. From there, he went to Homs and Antakya, and just as he did in Palestine, he delivered the same passionate speeches,

preparing them for war against the Muslims. He made Antakya the headquarters for the preparations against the Muslims.

(Muhammad Husain Haikal, Siddiq Akbar Translated by Sheikh Muhammad Ahmad Panipati [Lahore: Ilm-o-Irfan Publishers], p. 347)

The Byzantines had two armies in Syria – one in Palestine and the other in Antakya. These two armies had established their headquarters in the following places:

1) Antakya – This was the headquarters of Syria at the time of the Roman Empire.

2) Qinnasrin – This is at the northwestern border of Syria, adjacent to Persia.

3) Homs – This is on the northeastern border of Syria, adjacent to Persia.

4) Oman – The headquarters of Balqa’ was situated here in a fortified and wellprotected fortress.

5) Ajnadayn – This was the military headquarters of the Byzantines in the south of Palestine, which reached both the eastern and western boundaries of the Arab lands, stretching to the border of Egypt.

6) Caesarea – this is situated in northern Palestine, 13 km from Haifa, the remains of which are still present today. The Byzantine command centre was either Antakya or Homs. (Muhammad al-Salabi, Sayyiduna Abu Bakr Siddiqra Shakhsiyyat aur Karname [Khan Garh, Pakistan: Al-Furqan Trust], p. 450.)

It is also mentioned in one narration that when Heraclius heard of the impending arrival of the Muslim armies, he advised his own people to refrain from participating in the war, saying, “I believe that you should make a treaty with the Muslims. By God, if you agree upon them having half of the produce of Syria and the other half remaining with you and also having control of Rome, then this is better than them capturing the entire land of Syria and half of Rome.” However, the Byzantines got up and left, disregarding what he said. For this reason, he brought them to Homs and began preparing the soldiers and armies. Heraclius then went from Homs to Antakya. Seeing

as he had a large army, he decided to send separate battalions to combat each of the Muslim armies, in order to weaken them by facing each division of their army separately. Therefore, he sent his brother Tazariq with an army of 90,000 to combat Hazrat Amrra, and he sent Jarjah bin Tuzar to face Hazrat Yazidra bin Abi Sufyan. Similarly, he sent Qaiqar bin Nastus with an army of 60,000 to combat Hazrat Abu Ubaidahra and sent Duraqis to face Hazrat Shurahbilra bin Hasanah. (Ibn Athir, Al-Kamil fi al-Tarikh, Vol. 2 [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 2006], p. 255.), (Haikal, Hazrat Abu Bakr Siddiq, p. 347)

When Hazrat Abu Ubaidahra bin AlJarrah was close to Jabiah a person came with the news, “Heraclius is in Antakya and has brought such a large army to face you, an army the likes of which none of their ancestors had assembled to combat anyone.” Upon this, Hazrat Abu Ubaidahra wrote to Hazrat Abu Bakrra stating, “I have been informed that the Byzantine Emperor Heraclius has come and stationed in a city in Syria called Antakya and has sent people from his empire to gather. Therefore, people have flocked to Heraclius from every easy and difficult path. I have therefore deemed it appropriate to inform you of this so that you may decide on the matter.” Hazrat Abu Bakrra wrote in response to Hazrat Abu Ubaidahra, “I have received your letter and I have understood what you wrote in regards to the Byzantine Emperor Heraclius.” He then wrote, “His remaining in Antakya will be the means of his defeat and that of his cohorts, and the victory from Allah for you and the Muslims. Therefore, there is no need to worry. As for what you wrote in relation to Heraclius’s gathering the people from his empire and the large number of people assembling, we both knew prior to this that they would do so, for no people can abandon their emperor nor leave the empire without a fight.” Hazrat Abu Bakrra then wrote, “All praise belongs to Allah, I am aware of the fact that many Muslims fighting them love death just as much as the enemies love life, they are hopeful for a great reward from Allah in this fighting and have a greater love for striving in the way of Allah than their love for virgin women and valuable possessions. One of them during battle is better than a thousand polytheists. Combat them with your army and worry not about the Muslims who are not with you. Surely Allah, Whose remembrance is lofty, is with you, and at the same time, I am sending more people to assist you, that is to say, further armies which shall suffice you, after which you shall, God willing, not require any more. Peace be upon you.”

(Tarikh al-Khamis, Vol. 3, [Dar al-Kutub alIlmiyyah, Beirut, 2009] pp. 212-213)

Similarly, Hazrat Abu Bakrra received a letter from Hazrat Amrra bin Al-Aas. In reply to the letter, Hazrat Abu Bakrra stated: “I have received your letter in which you have mentioned the Byzantine army gathering. Remember, Allah the Almighty did not grant His Prophetsa victory and help because he had a large army. Our condition was such that we would perform Jihad alongside the Holy Prophetsa and we would only have two horses in our possession and we would take turns riding on the camel. On the day of Uhad, we were with the Holy Prophetsa and we only had one horse upon which the Holy Prophetsa was mounted. But

despite these conditions, Allah the Almighty would grant us victory over the enemy and bestow His help.”

Hazrat Abu Bakrra stated, “Amr!

Remember that the one who is most obedient to Allah the Almighty is the one who has the most dislike for sin. Obey Allah and also instruct those with you to show obedience to Allah.” (Muhammad al-Salabi, Sayyiduna Abu Bakr Siddiqra Shakhsiyyat aur Karname [Khan Garh, Pakistan: AlFurqan Trust], pp. 452-453.)

Hazrat Yazidra bin Abi Sufyan also wrote a letter in which he mentioned the circumstances in his area and sought help. In reply, Hazrat Abu Bakrra wrote, “When you come up against your opponents in battle, take your men and launch an attack upon them and fight against them. Allah the Almighty shall not destroy you. Allah the Almighty has revealed to us that even a smaller army can overcome a much larger army with the command of Allah. But despite this, I shall send more mujahideen for your help and they will be sufficient for you and you will not require any more, insha-Allah. Peace be upon you.”  Hazrat Abu Bakrra also signed it.

Hazrat Abu Bakrra sent this letter in the hands of Hazrat Abdullahra bin Qurt to Hazrat Yazidra, and he departed. He reached Hazrat Yazidra and read the letter out in front of the Muslims, upon which the Muslims became very impassioned. (Tarikh alKhamis, Vol. 3, [Dar al-Kutub al-Ilmiyyah, Beirut, 2009] p. 213)

Hazrat Abu Bakrra called Hashim bin Utbah and said, “O Hashim, you are very fortunate and privileged that you are from among those people whom the Muslims are attaining support from against their disbelieving enemy; those who are known and trusted for their well-wishing, good advice, chastity and command in military prowess.” Hazrat Abu Bakrra said to Hashim, “The Muslims have written to me requesting support against their disbelieving enemy. So go with your companions. I am preparing people to go with you. Set off from here until you meet Abu Ubaidah.” Hazrat Abu Bakrra stood up among the people and praised Allah. He then stated, “Indeed, some of your Muslim brothers are doing well, others will be wounded and are being defended and tended to. Allah Almighty has placed fear of them in the hearts of the enemy, for they sought refuge in their fortresses and closed the gates. The messenger on behalf of the Muslims has brought news that the Byzantine Emperor Heraclius fled past him and sought shelter in a town on the border of Syria. He has brought us news that Heraclius has sent forth a large army from there to combat the Muslims. I desire to send your army forth to aid your Muslim brothers. Allah the Almighty will strengthen and reinforce them through this, i.e. the Muslims will be strengthened through this army, the enemies will be disgraced and He will place fear in their hearts. May Allah have mercy on you. Prepare alongside Hashim bin Utbah and hope for rewards and blessings from Allah. If you prove successful, you shall attain the spoils of war, but if you are defeated, you shall attain martyrdom and honour.” Hazrat Abu Bakrra then returned home and the people began gathering by Hazrat Hashim bin Utbah, to the point where the numbers were greatly exceeded.

When they reached a thousand in number, Hazrat Abu Bakrra instructed them to depart. Hashim conveyed the greeting of peace to Hazrat Abu Bakrra and took leave. Hazrat Abu Bakrra said to him, “O Hashim, we used to benefit from the suggestions and good planning of the elderly and would depend upon the forbearance, strength and bravery of the youth. Allah the Almighty has combined all of these qualities within you. You are still young and heading towards prosperity. When you clash with the opponent, remain firm in combating them and exhibit forbearance. Remember, any step you take, whatever you spend, the thirst, fatigue, and hunger you will endure in the way of Allah, will be recorded for you by Allah the Almighty as good deeds. Allah the Almighty does not let the reward of those who do good go to waste.” Hashim said, “If Allah desires good for me, then this is exactly what I will do. Strength and might can only be granted by Allah. I intend that so long as I am not killed. I will continue to fight again and again and again.” Then he said, “I trust that so long as I am not killed, I will fight continuously.” Or he said, “I desire to be martyred, and to be martyred over and over again.” These are two narrations. Then, his paternal uncle, Sa’dra bin Abi Waqas said to him, “O my nephew, whatever arrows you fire and whatever strikes you blow should all be for the sake of attaining Allah’s pleasure. Know that you will soon depart from this world and return to Allah. From this world to the hereafter, you will be accompanied by every step you took with truthfulness or your good deeds which you did.” Hashim said, “Dear uncle, you have no need to worry about me in this regard. If my resting and my travelling, my manoeuvring by day and night, striving and fighting, injuring with my arrows and striking with my sword are merely to show others, then I will be among those who have incurred a loss.” In other words, his every action would be for the sake of Allah, not for other people. Then, he departed from Hazrat Abu Bakrra and set off towards Hazrat Abu Ubaidahra until he reached him. The Muslims rejoiced upon his arrival and informed one another about the good news of his arrival.

Hazrat Sa’eedra bin Aamir bin Hizyam came to learn that Hazrat Abu Bakrra wished to send him to Syria to carry out Jihad, as part of another army which Hazrat Abu Bakrra was preparing. Hazrat Sa’eedra thought that this army would be sent under his leadership. In any case, this news reached him, however, Hazrat Abu Bakrra delayed this for some time and did not mention anything to him for a few days. Hence, Hazrat Sa’eedra went to Hazrat Abu Bakrra and said, “O Abu Bakr, by Allah, I have received news that you intend to send me towards the Byzantines, however, I observed that you have remained silent. I do not know what impression of me has entered your heart. If you wish to send someone other than me as the leader, then send me along with him; nothing would make me happier. If you do not intend to send anyone, then owing to my passion for Jihad, grant me permission to join the Muslims. May Allah have mercy on you. It has been mentioned to me that the Byzantines have gathered a large army.” Upon this, Hazrat Abu Bakrra said, “O Sa’eed bin Aamir, may the Most Merciful of all have mercy on you. As far as I know you, your rank is among those who are humble, kind to

their relatives, offer tahajjud in the morning, and remember Allah much.” Hazrat Sa’eedra said, “May Allah have mercy on you. Allah has bestowed even greater favours upon me. All is due to his grace and favour. By God, as far as I know you, you manifestly declare the truth, you stand firmly with justice, you are merciful to the believers and severe in combating disbelievers, you make just decisions and do not give preference when distributing wealth.” Upon this, Hazrat Abu Bakrra said to him, “That is enough, O Sa’eed, that is enough. May Allah have mercy on you. Go and prepare for war. I am about to send an army to the Muslims already in Syria and I appoint you as their leader.” Then he instructed Hazrat Bilalra to make an announcement to the people. He announced, “O Muslims! Prepare for an expedition to Syria alongside Hazrat Sa’eed bin Aamir bin Hizyam.”

Within a few days, seven hundred people gathered with him to form an army and when Hazrat Sa’eedra intended to depart, Hazrat Bilalra went to Hazrat Abu Bakrra and said, “O Caliph of the Holy Prophetsa, if you freed me for the sake of Allah the Almighty, so that I am free to do what I wish and contribute to something beneficial, then grant me permission to perform Jihad for the sake of my Lord. I would much rather go for Jihad than just remain idle.” Hazrat Abu Bakrra said, “Allah is witness to the fact that this is the very reason for which I freed you, and I seek no reward or thanks in return. This land is vast, so tread upon the path which you choose.” Hazrat Bilalra said, “O Siddiq, perhaps you have minded what I said and you are displeased with me.” Hazrat Abu Bakrra said, “No, by God, this has not displeased me. I do not wish for you to abandon your desires for mine, because your desire calls you towards obeying Allah.” Hazrat Bilalra said, “If you wish, then I will stay back with you.” Hazrat Abu Bakrra said, “If you desire to go for Jihad, then I will never instruct you to remain behind. I only desire to have you for the Adhan [call to prayer]. O Bilal, I dread the thought of being separated from you, however, such separation is necessary after which we will not meet until the Day of Judgement. O Bilal, always continue to do good deeds. May good deeds be the provisions for your journey and so long as you are alive, Allah will keep your memory alive for this very reason and when you pass away, he will grant you an excellent reward.” Hazrat Bilalra said to him, “May Allah grant you the best reward on behalf of this friend and brother. By God, the instructions you have given us regarding obedience to Allah, patience, truthfulness and doing good deeds are nothing new, and I do not wish to call the Adhan for anyone after the Holy Prophetsa.” Hence, Hazrat Bilalra also set off alongside Hazrat Sa’eedra bin Aamir. (Al-Iktifa’ bima Tadmanuh min Maghazi Rasul Allah wa alThalathah al-Khulafa, Vol. 2, pt. 1, [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1997], pp. 130-132)

He also requested that if he was only being held back from calling the Adhan, then his desire was to not call the Adhan, because his heart was not content to call the Adhan for anyone else after the Holy Prophetsa Afterwards, more people came and gathered by Hazrat Abu Bakrra. He appointed Hazrat Mu’awiyahra as their leader and instructed him to join his brother, Hazrat Yazidra

Hazrat Mu’awiyahra departed and joined Hazrat Yazidra. When Hazrat Mu’awiyahra passed by Hazrat Khalidra bin Sa’eed, then the remaining part of the army joined him as well. (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2012], p. 333.)

Then, Hamzah bin Malik Hamdani also presented himself before Hazrat Abu Bakrra with an army numbering close to one thousand, or even more. When Hazrat Abu Bakrra observed their numbers and preparation, he became very happy and said, “All praise belongs to Allah for this favour of His upon the Muslims. Allah always helps the Muslims through these people and procures the means for their happiness. He uses them to strengthen the Muslims and uses them to crush the opponents.” Then, Hamzah said to Hazrat Abu Bakrra, “Will there be any leader over me, aside from you?” Hazrat Abu Bakrra said, “Yes, we have appointed three leaders, you may join whichever one of them you choose.” Then, when Hamzah joined the Muslims and inquired which of their leaders was the highest in rank and had benefitted most from the company of the Holy Prophetsa, he was told that it was Hazrat Abu Ubaidahra bin Jarrah; hence he joined him. This was also a manner in which people expressed their love for the Holy Prophetsa, that they would remain with the person who had spent the most time with the Holy Prophetsa. Groups prepared for Jihad continued to arrive in Medina and Hazrat Abu Bakrra would send them on expeditions. Meanwhile, Hazrat Abu Ubaidahra continuously wrote to Hazrat Abu Bakrra; “The Byzantines and their associate tribes are gathering in large numbers in order to fight the Muslims. Hence, please instruct as to what should be done.” (AlIktifa’ bima Tadmanuh min Maghazi Rasul Allah wa al-Thalathah al-Khulafa, Vol. 2, pt. 1, [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 1997], pp. 132-133)

As a result of the constant letters from Hazrat Abu Ubaidahra, Hazrat Abu Bakrra decided to send Hazrat Khalidra bin Walid to Syria. Hazrat Abu Bakrra said, “By Allah, through Khalid bin Walid, I will cause the Byzantines to forget their satanic ploys.” Hazrat Khalidra was in Iraq at the time when Hazrat Abu Bakrra instructed him to go to Syria in order to lead and tend to the Muslim armies. He wrote to Hazrat Abu Ubaidahra, “I have entrusted leadership to Khalid in the war against the opponents in Syria. Do not oppose him. Obey him and do as he commands. I have not appointed him over you because I do not think that you are greater than him, however, in my view, you do not possess the same prowess in warfare as he does. May Allah the Almighty intend good for us and for you. Peace be upon you.” (Al-Iktifa’ bima Tadmanuh min Maghazi Rasul Allah wa al-Thalathah al-Khulafa, Vol. 2, pt. 1, [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 1997], p. 148), (Tarikh Al-Khamis, Vol. 3, p. 220)

It is recorded with regards to Hazrat Khalid’sra journey from Iraq to Syria that when Hazrat Khalidra received the letter from Hazrat Abu Bakrra, he set out towards Syria with what is recorded in various narrations as being an army of eight hundred, or six hundred, or five hundred, or even as high as nine thousand, or six thousand or somewhere in the thousands. He took this army and left for Syria. Some

narrations record them as having been in the hundreds, others in the thousands. In any case, they set out towards Syria, When Hazrat Khalidra bin Walid reached a place called Quraqir, he launched an attack on its people. Then he crossed the desert and after an arduous journey, he raised his black flag as he entered a place near Damascus called Thaniya al-‘Uqab. With regards to the flag, it is recorded that this was the flag of the Holy Prophetsa which was called ‘Uqab and it was due to the flag that this valley became known as Thaniyah al-‘Uqab. (Ibn Athir, AlKamil fi al-Tarikh, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2006], pp. 156157.), (Muhammad Husain Haikal, Siddiq Akbar Translated by Sheikh Muhammad Ahmad Panipati [Lahore: Ilm-o-Irfan Publishers, 2004], p. 350.)

Thereafter, Hazrat Khalidra set up camp a mile away from the eastern border of Damascus. According to some narrations, Hazrat Abu Ubaidahra met with him there and they laid siege to the enemy on that very same day. It is also recorded in some narrations that Hazrat Khalidra did not stay outside of Damascus for too long and instead reached Qanat-e-Busra. When Hazrat Khalidra bin Walid, along with the Muslims reached Busra, all the armies gathered there and made him their leader in battle. He laid siege to the city. Some say that the leader in this battle was Hazrat Yazidra bin Abu Sufyan, because this was in the jurisdiction of Damascus, for which he was the governor and leader. Upon this, the residents agreed to pay Jizyah to the Muslims in exchange for the Muslims protecting their lives, wealth and their progenies. (Imam Abu al-Hasan Ahmad bin Yahya al-Buladhari, Futuh al-Buldan (translated by Abu Al-Khair Maududi) [Lahore: Nafees Academy, 1986], p. 174.), (Muhammad Husain Haikal, Siddiq Akbar Translated by Sheikh Muhammad Ahmad Panipati [Lahore: Ilm-o-Irfan Publishers, 2004], p. 351.)

In relation to the Battle of Ajnadayn or Ajnadin – it is written in both forms – this is the name of a well-known settlement in the suburb of Palestine. (Yaqut Ibn ‘Abd Allah al-Hamawi, Mu’jam al-Buldan, Vol. 4 [Beirut, Lebanon: Dar Ihya al-Turath alArabi], p. 129.)

After the conquest of Busra, Hazrat Khalidra took Hazrat Abu Ubaidahra, Hazrat Shurahbeelra and Hazrat Yazidra bin Abi Sufyan and left Medina for Palestine in order to help Hazrat Amrra bin Al-Aas. Hazrat Amrra at the time was in the mountainous region of Palestine. He wanted to come and meet the Islamic army but the Byzantine army was in pursuit of them and was making an effort to compel them into battle. When the Byzantine army heard about the arrival of the Muslims, they moved towards Ajnadayn. When Hazrat Amrra bin Al-Aas heard about the Islamic army, he left from there until he met the army and they all gathered at Ajnadayn and formed their rows for battle against the Byzantine army. (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar alKutub al-Ilmiyyah, 1987], pp. 346-347.), (al-Salabi, Al-Khalifatul Al-Awwal Abu Bakr Al-Siddiq Shakhsiyyatuhu Wa Asarahu, Darul-Ma’rifah, p. 312)

According to another narration, prior to going to Ajnadayn, Hazrat Khalidra had laid siege to Damascus as opposed to Busra and Hazrat Abu Ubaidahra was also alongside

him. During this siege, Heraclius had sent an army for the people of Damascus, whom the Muslims had a battle with, however details of this will be narrated with regard to the conquest of Damascus. (Muhammad Husain Haikal, Hazrat Sayyiduna Abu Bakr Siddiqra [Jhelum: Book Corner Showroom], pp. 379-380)

During the siege of Damascus, Hazrat Khalidra and Hazrat Abu Ubaidahra learnt that the governor of Homs had gathered an army in order to intervene in the path of Hazrat Shurahbeelra bin Hasanah, who at the time was in Busra and they also found out that a large army of the Byzantines had arrived in Ajnadayn. This news caused concern to Hazrat Khalidra and Hazrat Abu Ubaidahra as they were engaged in fighting against the people of Damascus. Hazrat Khalidra and Hazrat Abu Ubaidahra consulted one another and Hazrat Abu Ubaidahra was of the opinion that they should leave and go towards Hazrat Shurahbeelra before the enemy could reach him. Upon this, Hazrat Khalidra stated that if they went to Hazrat Shurahbeelra, then the Byzantine army stationed in Ajnadayn would pursue after them and so he suggested that they ought to travel towards Ajnadayn and fight against that very large army there. He also suggested that they send a message to Hazrat Shurahbeelra and inform him of the enemies’ movements against him and tell him to meet them in Ajnadayn. He also suggested that a message should be sent to Hazrat Yazidra bin Abi Sufyan and Hazrat Amrra to meet in Ajnadayn and then they would fight against the enemy. Upon this suggestion of Hazrat Khalidra, Hazrat Abu Ubaidahra stated, “this is an excellent suggestion; Allah shall bless this. We should act accordingly.”

According to another narration, Hazrat Abu Ubaidahra suggested to Hazrat Khalidra that all of their various armies were positioned in various locations in Syria and so a letter should be sent to all of them to meet in Ajnadayn. And so, when Hazrat Khalidra decided to leave Damascus for Ajnadayn he wrote to all the governors and instructed them to meet in Ajnadayn. Hazrat Khalidra and Hazrat Abu Ubaidahra left the siege of Damascus and took their men and quickly headed towards Ajnadayn. Hazrat Abu Ubaidahra was in the rear part of the army. The people of Damascus went in pursuit of them and surrounded Hazrat Abu Ubaidahra, who at the time was with 200 of his men. This contingent, in fact, comprised of women, children and also their wealth and possessions. According to one narration, there were 1000 horse-riders with them in order to protect and guard them. In any case, the people of Damascus were in large numbers and Hazrat Abu Ubaidahra engaged with them in an intense battle. When news of this incident reached Hazrat Khalidra, who was in the front part of the army along with the horse-riders, he returned along with his men. These horseriders attacked the Byzantines and pushed them three miles back till they reached Damascus again. Meanwhile, the Byzantine army in Ajnadayn wrote a letter to its other army and also instructed them to come to Ajnadayn. This army of the Byzantines was heading towards Busra in order to attack Hazrat Shurahbeelra. Similarly, on the instruction of Hazrat Khalidra, all the Islamic armies gathered in Ajnadayn as well. (Tarikh

al-Khamis, Vol. 3, Dar al-Kutub al-Ilmiyyah, Beirut, 2009, pp. 228-230), (Mardan-e-Arab, pp. 214, 216)

The commanders-in-chief of the Byzantine army initially tried to send the Muslims away by giving them some wealth. Just like the Persians, they also thought that these Arabs were lowly people, with no food or clothes and had simply left their impoverished land to loot money and wealth from others. For centuries, the Arabs were uncivilised, lowly, impoverished people who dwelled in the desert and no one could expect them to have any lofty objectives. And so, they proposed to Hazrat Khalidra that if his army returned, they would give each soldier a turban, one set of clothes and one gold dinar and the ranking officers would get 10 sets of clothes and 100 gold dinar and the Khalifa would get 100 sets of clothes and 1,000 gold dinars. They thought that these people were thieves and bandits and by offering them this amount they would be able to get rid of them. When Hazrat Khalidra heard this, he rejected it as a completely worthless offer and said in a very strict manner, “Byzantines! We reject your offer of wealth and consider it to be completely worthless for very soon we shall take control over your wealth, possessions, clans and tribes.” (Bashir Sajid, Ashrah Mubashrah, [Lahore: Al-Badr Publications] pp. 156-157)

When both armies drew near to each other, one of the Byzantine leaders told one of his men, who was an Arab, to infiltrate the Muslims. He was not a Muslim and he told him to spend one day and one night with them and to then come back and provide him with the information about them. And so, this man entered amongst Muslims. Since he was an Arab, nobody thought him to be a stranger and so he remained amongst the Muslims for one day and night. When he returned, the Byzantine commander asked him to provide him with information and he said, “If you are asking for information about them, then the information is that they spend the night praying and during the day they are cavaliers. In order to uphold justice amongst them, if even their leader’s son would commit theft, they would cut off his hand and stone him if he were to commit adultery.” Upon this, the Byzantine commander stated, “If what you say is true then it would be better to be buried beneath the ground than fight against them on the land. All I desire from Allah is that He leave us as we are and not to help me against them and nor grant them help against us.”

(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar alKutub al-Ilmiyyah, 1987], p. 347.)

This has been recorded in Tarikh alTabari. In the morning, the armies drew close to one another and Hazrat Khalidra formed the army rows for battle. Hazrat Khalidra would walk through the soldiers and exhort them to Jihad. He would not stand in one place. He commanded the Muslim women to remain resolute and stand behind the army. He told them to continue supplicating to Allah and whenever someone from among the Muslims walked past them, they should raise their children towards them and should say, “Continue to fight in order to save your children and women!” Hazrat Khalidra would stand next to the various contingents and say, “O servants of Allah! Fear Allah and fight in the way of Allah

against those who rejected Allah. Do not turn back on your heels and nor become overawed by your enemy. In fact, advance ahead like lions until their influence is no more. You are a free and honourable people. You have been granted the bounties of this world and Allah has ordained to grant you a reward in the hereafter as well. Do not allow the size of the enemy to cause you to fear. Verily, Allah is going to send down His wrath and chastisement upon them.”

Hazrat Khalidra said to the people that when he launches an attack, they should also do the same. (Tarikh al-Khamis, Vol. 3, Dar al-Kutub al-Ilmiyyah, Beirut, 2009, pp. 230-231).

Thereafter, a fierce battle took place between the two armies. Hazrat Saeedra bin Zaid advised the people in the following manner:

“O people! stand before Allah and remember your deaths and do not flee from the battlefield and thereby make hellfire incumbent upon you. O Ye who protect the faith and recite the Qur’an, show patience.”

When a fierce battle ensued, the Byzantines fled in order to save their lives. When they reached their location, Wardan addressed his people and said, “If the situation remains like this then this land and wealth will be taken away from you. It is better that even now we should try and cleanse our hearts of their corrosion. Our hearts never even entertained the thought that these Arab slaves, who were shepherds and did not possess any food or clothes would fight against us. Drought and famine has driven them towards us and now, having come here, they are enjoying exquisite provisions, such as fruits, raisins and bread made of wheat instead of barley, and instead of vinegar they are eating honey, figs, grapes, etc.”

He then sought suggestions from some of his commanders and one of the commanders suggested that if they wanted to defeat the Muslims then they should somehow bring their leader to them through deceit or a ploy and then kill him. Subsequently, the rest of them will run away. He further stated that they should send ahead ten soldiers

from among them so that they could sit in ambush and then they should invite the leader of the Muslims to come on his own in order to talk to him and as soon as he comes for this, the soldiers in hiding should attack him suddenly and kill him. And so, the leader of the Byzantines sent a very eloquent and well-spoken person to Hazrat Khalidra When this emissary came to the Muslims, he said in a loud voice, “O Arabs! Will you not cease this bloodshed and fighting? We have thought of a way to establish peace, thus your leader should come forward to discuss this matter.” Hazrat Khalidra came forward and said, “Tell us the message you have brought us, but be mindful to speak the truth!” He replied, “The reason why I have come here is that our leader does not like bloodshed and he is struck with sorrow over those who have been killed so far. Therefore, he is of the view that he should enter into a treaty with you and give you something in exchange, so that the battle can come to an end.”

During the course of this conversation, Allah the Almighty filled the emissary’s heart with such awe that he revealed the entire plan of his leader in exchange for protection for his family. In other words, he revealed the entire plan of how they had hidden and were planning to kill Hazrat Khalidra. Hazrat Khalidra stated that, “If you do not deceive us, then we shall protect your family.” The emissary then left and told his leader that Hazrat Khalidra was willing to speak to him. Their leader rejoiced at this and instructed ten of his soldiers to hide behind a mound at the location which had been specified for their meeting. Hazrat Khalidra was aware of their conspiracy and so he sent Hazrat Zirarra with ten other Muslim soldiers to the same location where the enemy was hiding. The Muslims arrived there and killed the Byzantine soldiers and sat in their place. Meanwhile, Hazrat Khalidra left to speak to this leader of the Byzantines. Both armies were stood facing one another and ready for battle. The Byzantine leader also arrived. Whilst speaking to him, Hazrat Khalidra stated, “If you accept Islam, then you shall become our brothers; otherwise pay the

Jizyah or prepare for battle.”

The Byzantine leader was in the hope that his men were hiding and so he suddenly drew his sword in order to attack Hazrat Khalidra and grabbed both his arms. Hazrat Khalidra also fought back. The Byzantine leader then called for his men to quickly come, for he had taken hold of the leader of the Muslims. Hearing this from behind the mound, the noble companions drew their swords and came towards him. Initially, Wardan thought that these were his men but when he saw Hazrat Zirarra, he was left stunned and thereafter, Hazrat Zirarra and the others killed him. When the Byzantines heard the news of their leader’s death, they became dejected. (Maulana Fazl Muhammad Yusuf Zai, Fatuhat-e-Sham [Maktabah-e-Iman-o-Yaqeen, 2011] pp. 97104)

After this, the battle commenced. Another leader of the Byzantines saw how the Muslims were fighting and he ordered for a cloth to be tied around his head. People asked him the reason for this and he said, “Today is such a terrible day that I do not wish to witness it. I have never seen such a day of hardship in the world as I am seeing today.” The narrator states that when the Muslims severed his head, it was covered in a cloth. (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1987], p. 347.)

In this battle, the Byzantines numbered around 100,000. (Imam Abu al-Hasan Ahmad bin Yahya al-Buladhari, Futuh alBuldan [Dar al-Kutub al-‘Ilmiyyah, Beirut, 2000], p. 74)

And the Muslims were 30,000. (AlSalabi, Al-Khalifatul Al-Awwal Abu Bakr AlSiddiq Shakhsiyyatuhu Wa Asarahu, [Darul-Ma’rifah, Beirut, 2006] p. 312)

And according to another narration, the Muslims numbered 35,000. (Bashir Sajid, Ashrah Mubashrah, [Lahore: Al-Badr Publications, 2000] p. 805)

During this battle, 3,000 Byzantine soldiers were killed and their defeated army was compelled to seek refuge in various different areas. (Tarikh al-Khamis, Vol. 3, Dar al-Kutub al-‘Ilmiyyah, Beirut, 2009, p.

231)

After the victory at Ajnadayn, Hazrat Khalidra informed Hazrat Abu Bakrra of this good news through a letter as follows.

“Peace be upon you. I would like to inform you that a battle took place between us and the idolaters and they had gathered huge armies in Ajnadayn in order to fight us. They were holding high their crosses and also their books and they swore by Allah that they would not flee until they were completely destroyed or expelled from their areas. We, too, departed with absolute belief in Allah and after placing our complete trust in Him. We first fought against them with arrows and then drew out our swords and attacked them. And we continued striking them for the same amount of time it takes one to slaughter an entire camel and prepare it. Allah then bestowed His help and fulfilled His promise. The disbelievers were defeated and were slain in every open path, valley and area of low terrain. All praise is due to Allah for granting triumph to His religion and humiliating the enemy and affording excellent treatment to His friends.”

When this letter was read before Hazrat Abu Bakrra, he was in the last stages of his life. News of this victory brought happiness to him and he stated, “All praise is due to Allah, Who helped the Muslims and has granted coolness to my eyes through this.” (Tarikh al-Khamis, Vol. 3, Dar al-Kutub al‘Ilmiyyah, Beirut, 2009, pp. 231-232)

There are some varying opinions with regard to when the Battle of Ajnadayn took place. According to some, it took place during the era of Hazrat Umar’sra Khilafat. I will clarify with regard to the question of when the battle of Ajnadayn took place. According to some narrations, this battle took place in 13 AH and it is reported to have taken place either 24, 20 or 34 days prior to Hazrat Abu Bakr’sra demise. (Tarikh alKhamis, Vol. 3, Dar al-Kutub al-‘Ilmiyyah, Beirut, 2009, p. 232), (Imam Abu al-Hasan Ahmad bin Yahya al-Buladhari, Futuh alBuldan [Dar al-Kutub al-‘Ilmiyyah, Beirut, 2000], p. 74.)

According to another opinion of historians, this battle took place in 15 AH during the era of Hazrat Umarra. (Ibn Athir, Al-Kamil fi al-Tarikh, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2006], p. 266.)

In any case, according to the research of our researchers – and their view on this seems to be correct – that most likely a battle was fought twice in Ajnadayn. It was first fought during the era of Hazrat Abu Bakr’sra Khilafat and the second time during the Khilafat of Hazrat Umarra. This is because in some books of history, there is a separate mention of the Islamic forces for both occasions. The commander-in-chief in the battle which took place in 13 AH was Hazrat Khalidra bin Walid and the commander-inchief in the battle which took place in 15 AH was Hazrat Amrra bin Al-Aas. In any case, Allah knows best.

The details with regard to the conquest of Damascus shall be mentioned in the future, insha-Allah

(Official Urdu transcript published in Al Fazl International, pp. 5-10, 16 September 2022.

Translated by The Review of Religions.)

Editor: Qaasid Muin Ahmad Jalees Ahmad Ataul Fatir Tahir, Aqeel Ahmed Kang Ata-ul-Haye Nasir