Striking differences in accounts of Jesus’ crucifixion: An analysis of Mathew, Mark, Luke and John
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England and Wales now minority Christian countries, Census 2021: Is the kingdom of God not on Earth?
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The West is recognising the wisdom of Islamic teachings
Hazrat Musleh-e-Maud’s address at a reception in Quetta, Pakistan, 1949 Page 14
Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7388
Ahmadi students from Lajna Imaillah Belgium were blessed to meet with and ask questions to Hazrat Mirza Masroor Ahmad, Khalifatul Masih V, may Allah be his Helper, through a virtual mulaqat held on 11 December 2022.
At the opening of the meeting, Sara Nasr Sahiba recited a portion of the Holy Quran and the Urdu translation was presented by Esha Mahmood Sahiba. An Urdu poem was then read by Naila Amdad Sahiba.
Hazrat Amirul Momineenaa gave the students the opportunity to ask any questions they had. Minal Ahmad Sahiba asked if the salat of a person would be accepted, who was immoral, did not make any efforts to change themselves but offered their salat on time only out of habit. In response, Huzooraa said, “Look, accepting salat is neither my duty nor yours – to accept it is completely up to Allah.”
Huzooraa said each person had a different relationship with Allah and we did not know what they were praying for or whether they were seeking forgiveness. The nature of salat meant we did not know what each person was saying in their prayers to Allah. “Neither can we know their intentions. Therefore, as far as salat is concerned, only Allah knows and it is up to Him to accept it or not,” Huzooraa said.
“Apart from this, if someone is not correcting themselves and neither seeks to improve their morals – does not rectify their relations with people – then Allah has said that ‘if you don’t fulfil the rights of others, it means you neither fulfil My rights’.” This has been mentioned in a hadith-e-qudsi Huzooraa said that the Promised Messiahas had said he came with two purposes:
Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
Hazrat Abu Hurairahra narrates, “Whenever the Holy Prophetsa left his house, he would pray: ‘In the Name of Allah, there is neither might nor any power except with Allah, and trust is placed in Allah.’”
(Sunan Ibn Majah, Kitab ad-Du‘a, Hadith 3885)
As the Promised Messiahas began to write the book Masih Hindustan Mein (Jesus in India), in order to address the various demands of this book in terms of content, he deemed it appropriate to dispatch a few individuals from his community on a research expedition to Nasibain. Their task was to visit the relevant regions and look into the relics that are reported to exist there. He said the following in this context:
“Now, I would also like to express that on this occasion, our community has demonstrated forbearance and resolve in two forms. Firstly, there is this group of people who will undertake this expedition and have thus subjected themselves to the perils of this journey, and who have prepared themselves to bear those trials and tribulations
<< Continued from previous page that will confront them on this path. Secondly, there are those members of the community who have always made financial contributions to my religious objectives and endeavours openheartedly. I feel no need to elaborate on this, because each and every one in my community, more or less, contributes according to their own ability and strength, and Allah Almighty knows best the sincerity and loyalty with which these people make financial contributions.
“I know full well that the members of my community have demonstrated the example that was set by the companions of the Holy Prophetsa when they were passing through a time of hardship. In
<< Continued from previous page
“Firstly, to bring mankind closer to Allah and secondly, to enable people to fulfil the rights of mankind. […]
“If we don’t fulfil the rights of others, don’t inculcate good morals, but hurt others, then there is no benefit – such people, who do not fulfil the rights of others, the Quran says their prayers result in nought. But we are not permitted to decide who such people are. What we know is that we should exhibit good morals.”
Another Lajna member asked why the Quranic portions, read during the Zuhr and Asr prayers, were not read aloud by the imam. Huzooraa said, “Firstly, whatever the Holy Prophetsa did, we are to follow. Secondly, it could be that these times are such that if we offer our prayers in silence, our concentration increases. If we are silently offering our prayers and worshipping Allah while the rest of the world is busy and noisy, then we perhaps have more concentration for the prayers. This could be the reason behind this.”
Sara Ahmad Sahiba asked if Ahmadi girls could work in the fields of physics and space. Huzooraa said:
“Yes, they can. If you are bright enough and capable in physics […] then go ahead. There was an Ahmadi PhD lady who worked in the space centre in Switzerland where they are doing experiments on the Big Bang, etc.” Huzooraa said if Ahmadi girls did not gain a good education, then how could they teach other Ahmadi girls, or know about things like physics, etc.?
Huzooraa added, “However, the roles that women have are essential to fulfil as well. Women have the role of taking care of the household, bringing up their children; this is important too.” Huzooraa said these tasks had primary importance, and other work and studies came after. “Try to use your education for the betterment of your children, not just for earning money,” Huzooraa said.
Amatus Sabuh Sahiba, who is studying to become a teacher, said she saw the documentary Four Days Without A Shepherd (featured on MTA News), in which Huzooraa showed great patience and contentment while in jail. She asked Huzooraa how he achieved strength during such a trial. Huzooraa said:
“How did I get it? Allah just gave it.
my previous announcement, although I only listed the names of a few friends, who demonstrated a model of loyalty and resolve, this does not mean that I am ignorant of others or their worthy services. I am well aware of those who hasten towards me with fervour and sincerity. As I was ill and even now since I am unwell, I was unable to write all of the specific details, nor was such detail possible in a short announcement. Therefore, those people whose names have not been mentioned in the announcement should not grieve. Allah the Exalted knows well the level of their devotion and sincerity.”
(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. II, p. 55)
When we knew that we were going [to be imprisoned] for Allah’s sake, then why care? When a person does something for Allah’s sake, they should leave the matter in Allah’s hands. Therefore, Allah gave us strength and also set us free. We did nothing to be set free from jail.”
Tayyeba Chaudhry Sahiba, who is studying to become a teacher, asked Huzooraa how one could encourage another Muslim who was distant from religion and engrossed in the world to reconnect with Allah. In response, Hazrat Amirul Momineenaa said one could tell them how a Muslim was meant to act. The importance of worship – the reason we were created –should be told to them and that Allah’s rights should be fulfilled. As a result, Allah would bless us spiritually and in the worldly sense. Such people should be told that we had a higher purpose; to spread Islam through Ahmadiyyat. However, if we stepped back from this task, what purpose would we have? Huzooraa said such people should be told this in confidence and with love.
Ayesha Touqeer Sahiba, head of the Ahmadiyya Muslim Women’s Student Association Belgium, asked how they could encourage Ahmadi girls to write to newspapers. Huzooraa said that those who knew how to write and had a passion should be spoken to and encouraged. Then they should be told to write on the topics that interested them.
Another Lajna member asked if Muslim women should observe purdah in front of cousins as they were non-mahram. Huzooraa said the sharia instructed they should observe the purdah in front of cousins. Huzooraa said even if someone did not do the full purdah before cousins, there should still be a certain level of inhibition [hijab] among cousins. “It should not be that they are sitting together without any restraint, chatting to each other or roaming around shops together. Girls should sit, spend time and talk with girls, and boys with boys. Girls should keep in mind that their cousins are non-mahram; therefore, there should be a certain distance [hijab] between them.”
Zaina Ahmad Sahiba asked about a possible third world war and how this would affect Ahmadis preaching their message. Huzooraa said it was the duty of Ahmadi Muslims to warn people about this war and urge them to correct their morals and to fulfil the rights of God and mankind. If the world took heed, then the war could be averted.
However, if not, then the consequences of a war would be severe. During a war, Allah would save true believers and then they would go find those who survived the war and preach to them. People would realise that Ahmadis had been warning of this war prior and thus would get the message.
With regards to believers being saved amid a world war, Huzooraa said: “Calamities can come, however, those who are pious – who worship Allah, fulfil the rights of Allah the Almighty and the rights of His creation – will be saved by Allah, one way or another. For this reason, the Promised Messiahas has said: � �� �� � ہو � گآ � � گآ ر�� � ��اوذ �ا� � �ر � � [‘Fire is out there, but all those shall be saved from this fire, who love the God of Great Wonders.’]
“If you continue to love Allah, your chances of survival will be higher.”
Kashmeen Shehzad said her nonAhmadi Muslim friend had created a YouTube channel on which she had uploaded videos of herself dancing. Kashmeen asked Huzooraa how she could persuade her friend that this was not Islamic. Huzooraa said:
“If she is a Muslim, tell her it does not behove a Muslim to do such a thing. Allah, in the Holy Quran, instructs mature girls and women to cover themselves in hijab, they should have modesty. The Holy Prophetsa said: نﺎﻤﻳ��ا
“‘Modesty is part of faith.’ So, if they have true faith as Muslims, they should keep in mind that modesty is part of faith. And modesty means one should not spread inappropriate pictures amongst society because this leads to the spread of immorality. Therefore, exhort her in light of the Holy Quran and Hadith, and she should rectify herself.” However, if she did not correct herself, then they should no longer be friends.
Manahil Akbar Sahiba, who is doing a Master’s in Economics, said universities offered students to go abroad for one or two semesters to study and gain experience. She asked if Ahmadi girls were allowed to do this. Hazrat Amirul Momineenaa said that a mature Ahmadi girl who was doing her Master’s knew well the difference between good and bad, her life purpose, how her morals should be, how to worship and what to avoid, etc. Keeping this in mind, if the university’s atmosphere was healthy and there was separate accommodation available to live in, then Ahmadi girls doing a Master’s could study abroad. Huzooraa said that the concerns of parents should also be taken into consideration.
“If your faith is strong and you are modest, and the purpose is only to study and not be involved in various immoralities, then there is no harm,” Huzooraa said.
Aliya Ali Sahiba, a medical student, quoted a hadith of the Holy Prophetsa: “Poverty may well-nigh lead to disbelief.”
Aliya Sahiba asked what it meant. Explaining the hadith, Huzooraa said one should always pray to Allah that when He gave them wealth, they were able to fulfil the rights of that wealth; they spent on themselves in lawful ways and also on the poor. Huzooraa said when a time of financial difficulty arose and poverty appeared, one should not sell their faith, rather protect it.
If someone told them to leave Islam or carry out a wrong deed in exchange for money, it would lead to disbelief. Huzooraa said one should therefore pray to Allah to be saved from poverty or need so that they would not ever commit disbelief or disobey Allah.
Kiran Malik Sahiba asked why we turned our heads to the right and left when saying salaam at the end of salat. Huzooraa explained:
“We perform the salaam because when we offer our greetings to Allah before leaving His court, we also offer salaam to those around us. We spread salaam to those on the right as well as the left, so we realise that after salat we should be peaceful and loving with those on our right and our left. And that we are to make our atmosphere full of peace, not to fight and quarrel with people. Therefore, we neither have enemies on the right nor the left.”
Adila Jameel Sahiba said that in Surah Bani Israil, verse 32, Allah said: “Kill not your children for fear of poverty. It is We Who provide for them and for you.” She asked why then children died of hunger, especially in poorer regions like Africa.
Huzooraa first explained the significance and meaning of the verse. He said that believers should not do family planning because they feared not being able to provide sustenance for their children. They should trust in Allah and then exert all efforts to provide for their children and wives, as a result, Allah would give them provisions. Huzooraa said “provision” also signified spiritual sustenance; therefore, parents should do the correct tarbiyat of their children.
With regards to children dying of hunger in places like Africa, Huzooraa said there were various reasons for this. First, sometimes there were trials from Allah that also spread to countries in Africa; for example, rainfall ceased and droughts occurred and this affected the whole world. Another reason was that some people did not put in enough effort to provide for their families. Another reason was governmental corruption – those in power usurped the country’s wealth and did not care for their population.
Speaking on the reality of food waste in the world and how to overcome hunger, Huzooraa said:
“The world has now become a global village and extremely high amounts of food are wasted, especially in Europe, etc. If this food is sent to African countries with honesty – there are no vested interests involved – then a huge amount of world hunger can be alleviated. Therefore, if we share our food, then the sustenance Allah has created for us, if distributed effectively, will mean that no one will die [of hunger].”
Huzooraa said Allah had provided sustenance for humanity, however, the poor planning of distributing it and wrongful acts by mankind “remove blessings and the natural result is that droughts spread, killing children, women and the elderly. However, Allah cannot be blamed.”
The total food and sustenance in the world today could easily feed every person on the planet, Huzooraa said.
While answering a question by Alia Malik Sahiba about why there were so many sects in Islam, Huzooraa said that when travel was not so easy, people would remain in their areas and follow a particular
Muslim scholar. In turn, various sects were created in Islam. However, the Holy Prophetsa prophesied that when the world would become a global village these sects would unite through the Promised Messiah – his sect would be the 73rd in Islam. The Promised Messiah was to gather the whole Ummah as a united one and this began when the Promised Messiahas came. Huzooraa said:
“It is our duty to preach to all these sects and slowly bring them closer [to Islam Ahmadiyyat] and by Allah’s grace, Muslims from these sects are entering Jamaat-eAhmadiyya from across the world. That is why such a large following [of Ahmadiyyat] has spread in the world.” Huzooraa said most converts to Islam Ahmadiyyat were from amongst the Muslims, not Christians or Jews, etc.
Maheem Khan Sahiba said she was a waqifa-e-nau, a student and also married, and she wanted advice from Huzooraa on how to balance all three things in an Islamic manner. Hazrat Khalifatul Masihaa advised:
“As you are married, you should fulfil the rights of the home. If you have children, then bring them up in a good manner and the first task of a waqifa-e-nau is to do the tarbiyat of their children and make them good and pious Ahmadis so that they can become beneficial assets for the Jamaat.”
Huzooraa said that if she had children, then for the period of their initial care, Maheem Sahiba could take a gap year or some more time and then if the situation permitted, she could go back to her studies and complete them. Huzooraa said many Ahmadi women stopped their studies due to having children and taking care of them, but later in life went back to studying and completed it. Huzooraa said there were
Ahmadi women who began studying medicine or other professions but then put them on hold due to taking care of children. Later, when their children matured, they studied medicine again and became doctors.
Discussing the primary responsibility of Muslim women according to Islam, Huzooraa said:
“Justice demands that you first take care of your household – in Islam, the primary duty of women is to take care of the home, to do the tarbiyat of their children to make them good and pious servants of faith and good human beings for their country, nation and faith.
“Whatever education women have attained, they should use it to bring up their children. Then, whatever time is left, you can study further and if you are in any profession – a doctor or a teacher, etc. – you can work too. After arriving home [from work], take care of your household, do the tarbiyat of your children and also do whatever professional work you have.”
Nazima Waheed Sahiba asked how Ahmadi women could preach. Huzooraa said they could first preach to their fellow students and tell them about Ahmadiyyat. The Ahmadiyya Muslim Women’s Student Association of the country could also hold seminars – which could include secular topics as well as religious ones. This would open the door to further preaching. Ahmadi women could also form groups and distribute leaflets in safe areas.
Mehr Wafa Khan Sahiba, a secondaryschool student, said she had some Arab Muslim friends who believed in magic and took the miracles of prophets and the dajjal literally. Mehr Wafa asked what our view was of this matter. In response, Huzooraa
said:
“If they believe in magic, they are wrong. Ask them to perform magic on you – say, ‘Magic doesn’t work on me.’” Huzooraa said Muslim clerics – to earn a living – had influenced Muslims to believe in magic and convinced them to believe in things like jinn possessing people. The clerics convinced Muslims they could exorcise these jinns and then they beat the person “being possessed”. Unfortunately, many women died as a result.
With regards to the miracles of prophets, Huzooraa said the miracles mentioned in the Quran did occur, for example, the staff of Hazrat Musaas appeared to the eyes of those watching to be a snake or his hand emitting whiteness. Allah affected the eyes of those watching, Huzooraa said, and therefore it was a miracle. It was not magic.
Other examples included the Holy Prophet Muhammadsa feeding lots of people with a little amount of food, or the same occurring during the time of the Promised Messiahas
With regards to the “miracles” of the Dajjal, Huzooraa said they were the new technologies that were to be developed by the Dajjal that would impress people. Huzooraa said that if one took new technology to remote villages or peoples, they would take them to be miracles. For this reason, the Holy Prophetsa described the miracles of the Dajjal in such a manner –that the technologies of the Dajjal will make the impossible seem possible. Huzooraa said the prophecies about the miracles of the Dajjal were metaphors.
Madiha Rehman Sahiba, who is doing her Master’s in physics, said a political journalist gave a talk at her university about the economic condition of Pakistan
compared to Belgium. Madiha Sahiba took the opportunity to tell the journalist that another reason for the poor economic condition of Pakistan was the lack of religious freedom in the country. She informed the journalist about the persecution Ahmadis face in the country, to which the journalist replied that they did not know about the Jamaat and would study the Ahmadiyya Muslim Jamaat further. Madiha Sahiba asked Huzooraa if this way of preaching was correct. Huzooraa approved of it and said it was good that she took the opportunity to tell people about what was happening with Ahmadis in Pakistan.
Giving reasons for the problems Pakistan is facing, Huzooraa said:
“They ought to be told that where cruelty and injustice take root, Allah’s grace and blessings are removed from such a place. And the cruelty and injustice they are carrying out have ended Allah’s blessings and grace [in Pakistan]; there is no blessing in their wealth or their leadership, which has now become dishonest as well. Thus, now there are dishonest leaders and there are no blessings in the wealth of the country because they are not acting with justice, are being cruel and persecuting the innocent without any reason. This is why such a condition has developed.”
Huzooraa said they committed this cruelty in Allah’s name, even though such actions were against the teachings of Allah and therefore the results of this injustice could be witnessed in Pakistan.
Hazrat Khalifatul Masihaa then conveyed his salaam and the meeting came to a successful end.
(Report prepared by Al Hakam)
e-Ahmadiyya Germany at the Bait-us-Sabuh and addressed the members of the Shura.
21 December 2009: During his tour of Europe, Hazrat Khalifatul Masih Vaa reached Nunspeet, the Netherlands, from Germany.
22 December 2013: Hazrat
Khalifatul Masih Vaa condemned the attack on Islam by Geert Wilders, a Dutch politician. In a highly disturbing and provocative act, the leader of the PVV Party in Holland escalated his campaign against Islam by placing a crude and grotesque sticker on the door of his parliamentary office.
Huzooraa said:
16 December 2005: During his first ever Friday sermon from Qadian, delivered from the Aqsa Mosque in Qadian, India, Hazrat Khalifatul Masih Vaa said it was the duty of the residents of the Promised Messiah’sas town to always give precedence to their faith over the world.
16 December 2009: During his tour of Germany, Hazrat Khalifatul Masih Vaa inspected the proposed venue in Karlsruhe for Jalsa Salana Germany and gave important guidance to the volunteers.
Huzooraa also laid the foundation of the Bait-ul-Baqi Mosque in Pforzheim.
16 December 2016: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa said that on 12 Rabi-ul-Awwal, the opponents of the Jamaat gathered a huge crowd in Dulmial, District Chakwal, Pakistan, and attacked the Ahmadiyya mosque there.
17 December 2004: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa called the attention of all Ahmadis towards helping the needy and poor people around them.
18 December 2009: During his Friday Sermon on this day, delivered from the Noor Mosque in Frankfurt, Hazrat Khalifatul Masih Vaa said it was his first Friday Sermon from this mosque and that 50 years had passed since the mosque’s construction. This was the second Ahmadiyya mosque in Germany, the first was built in Hamburg.
19 December 2003: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa discussed the Islamic teaching about speaking the truth and also granted valuable guidance to Ahmadi lawyers, doctors, and teachers.
19 December 2008: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa granted valuable guidance to Ahmadi doctors and researchers and urged Ahmadi students to enter the field of research.
19 December 2009: Hazrat
Khalifatul Masih Vaa addressed a special reception marking 50 years since the the construction the Noor
Mosque
Germany.
19 December 2014: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa spoke of his grief over the terrorist attack at a military school in Peshawar, Pakistan, which occurred on 16 December, resulting in the loss of more than 130 innocent children.
During the same sermon, Huzooraa also mentioned Mubarak Ahmad Bajwa Sahib of Kathowali, District Toba Tek Singh, Pakistan, who was kidnapped on 26 October 2009, however, there was no information after that for some time. Huzooraa said, a few days ago, some terrorists had confessed they slaughtered Mubarak Bajwa Sahib due to what they perceived as “blasphemy” by him and had thrown his remains somewhere in District Gujrat.
20 December 2009: During his tour of Germany, Hazrat Khalifatul Masih Vaa called a oneday Majlis-e-Shura of Jamaat-
“The Ahmadiyya Muslim Jamaat utterly condemns this latest attack on Islam by the Dutch politician Mr Geert Wilders. At a time when the world is crying out for peace, such provocative acts can only further destabilise the world and destroy its peace and harmony.
“We Ahmadi Muslims constantly call for peace, justice and tolerance at all levels of society and as such I reiterate that today’s world is in grave danger and so all people should work towards fostering a society based on love, compassion and mutual respect. All parties should work towards ending all forms of hatred and should openly condemn any statements or acts that can cause pain and suffering.” (Global Muslim Leader Condemns Latest Attack on Islam By Dutch Politician Geert Wilders, pressahmadiyya.com)
22 December 2017: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Areesha Dephan Thorlar Sahiba of the Netherlands, who had passed away on 11 December in Benin. She was the wife of Fahim Dephan Thorlar Sahib. She had accepted Ahmadiyyat on 18 March 2006. In 2009, she and her husband dedicated their services to an orphanage in Benin, established under Humanity First.
Ataul Fatir Tahir Al Hakam
Do you ever find yourself grabbing a doughnut with ease, yet feeling unable to start the first line of an essay? Have you ever wondered why some things are easy yet others extremely difficult?
If so, you are not alone: All humans are wired to avoid hard things.
Evolutionary biologists and neuroscientists have found that our brains seek to conserve energy and avoid pain to optimise survival. For millennia, our ancestors aimed to save their energy to survive – fighting prey, running long distances to hunt and foraging for food all required high amounts of energy. To maintain energy to survive and thrive, our brain favours comfort and pleasure over pain (hard work).
into the brain after using cocaine, smoking cigarettes, endlessly scrolling on social media, eating junk food, etc. Our brains then chase the dopamine and as it’s readily available and requires no hard work (often coined as cheap dopamine), we get addicted to an unhealthy behaviour or substance.
In simple terms, our brain’s pleasure-pain balance is ruined through constant cheap dopamine releases, which leads to a vicious cycle of chasing short dopamine spikes just to feel normal.
This is where our society lies today. Traps for instant gratification sit in ambush and more often than not, people are chasing cheap releases of dopamine and avoiding hard work. Both neuroscience and evolutionary biology are at work here.
hard work – worshipping God and serving His creation. This would lead to lasting success in spirituality in this world and the next, just as delayed gratification leads to a healthier brain and body.
While debating the flaws of salvation through mere confession in Christianity, Hazrat Ahmadas said:
“The essential fact is that the human self is somewhat designed to give greater preference to the path in which there is no effort and struggle. True purity, however, requires much pain and striving, and that pure life cannot be attained until man drinks the cup of death. Therefore, just as it is the propensity of mankind to avoid difficult and narrow paths and to seek ways that are easy and simple, in this very manner these people, too, have chosen the way of the Cross that requires only verbal confession and places no hardship upon the soul.” (Barahin-e-Ahmadiyya Part 5 [English translation], p. 53)
the reward they will receive:
“[And some] faces on that day will be joyful, well pleased with their labour,” (Surah al-Ghashiyah, Ch.88: V.9-10)
Here the Arabic for “labour” comes from یعس meaning to walk vigorously and with speed (Lane) and also means to strive, work hard and labour.
It is also interesting to note that the Arabic word for this “world” (used in the Quran) – dunya – lexically means something that is nearest (Qamus), being within reach and easily attainable. However, the word for “Hereafter” – akhirah – signifies something that is at a distance and comes later.
The Holy Quran, therefore, gives a picture of those believers who will receive delayed gratification in the Hereafter as well – this of course is an addition to the pleasure they experience in this world through their constant worship and good actions.
This is why getting up and going for that run on a cold winter’s day is extremely challenging – your brain is avoiding hard work to conserve energy. Avoiding the doughnut your colleague offers you at lunch also requires willpower (especially if you have a sweet tooth) because your brain is seeking pleasure. However, we no longer have the challenges our ancestors faced and this creates many problems in terms of maintaining our brain’s pleasure-pain equilibrium.
Now, if you fight through the mental barrier (pain) and go for that run, at the end of the run you will feel great as your brain has been flooded with endorphins – one of the “feel-good” hormones. Scientists coin this as “delayed gratification”; you have to work (experience pain) for your reward. Hence the trend of ice baths, saunas, exercise and engaging in anything difficult.
Delayed gratification releases feel-good hormones that last for longer and our overall mental and physical health gets better through this mode of pleasure-seeking.
On the other hand, if you eat the doughnut, your brain will instantly get a shot of the neurotransmitter dopamine, another ‘feel good’ molecule. This is called instant gratification and is highly problematic as it can lead to unhealthy hormonal imbalances in the brain and create addictions.
Dopamine is highly addictive and is the same pleasure molecule that is released
Neuroscientists like Dr Anna Lempke in her book Dopamine Nation, highlight the importance of pursuing delayed gratification to ensure our dopamine system in the brain is balanced. Neuroscientist Dr Andrew Huberman is educating the public through his widely listened-to HubermanLab podcast on the importance of embracing hard work. Dr Huberman explains that doing hard work for the sake of it, gradually trains our brains to enjoy the hard work itself and therefore pursue it.
Prof Huberman advises we also avoid dopamine-stacking, meaning that instead of getting a coffee or putting on music to get started, we dive right into the hard work and overtime our brain will enjoy the hard work itself, instead of relying on dopamine hits from coffee etc., just to get in “the right frame of mind.”
In the spiritual world, delayed gratification has been well established and religious practices represent this – fasting, praying five times a day, sitting and contemplating over creation, and even giving charity, all of which cause limbic friction and are hard to do.
Over 100 years ago, in India, the Holy Founder of the Ahmadiyya Muslim Community, Hazrat Mirza Ghulam Ahmadas spoke of how the human condition is wired to avoid pain. He said to achieve closeness to God and success in spirituality, one had to push through this natural, pain-avoiding human disposition and instead embrace
The Islamic route requires hard work and grit to achieve delayed gratification in the spiritual realm – closeness to God. Praying five times a day, fasting for a whole month every year (plus voluntary fasts throughout the year), sacrificing money to serve the poor, striving to overcome bad habits and instilling good morals all require relentless hard work. In time, this becomes a self-fulfilling prophecy and we begin to enjoy these good acts for what they are. Add this to the endless studies that show many religious practices make us happier, more fulfilled or better human beings. On top of that, heaven – the ultimate reward for believers – will become the greatest delayed gratification anyone can get.
The Holy Quran speaks of the hard work believers will reflect on in the Hereafter and
Another principle in the Holy Quran is: یعس ام الا ناسنالِل سیل ناو
“And that man will have nothing but what he strives for.” (Surah an-Najm Ch.53: V.40)
Hazrat Mirza Ghulam Ahmadas also received the following revelation which signifies the importance of not always chasing comfort and luxury: “[Persian] My Beloved likes those who discard the life of comfort and luxury.” (Tadhkirah [English], p. 22)
The Islamic concept of attaining spirituality encapsulates hard work, striving and pursuing delayed gratification. By drawing parallels between our physical and spiritual bodies, we can both benefit physically and spiritually.
The early missionaries of the Ahmadiyya Muslim Jamaat faced many challenges as they worked to spread the message of Islam Ahmadiyyat to every corner of the world. Despite many obstacles, they were able to establish a strong foundation for the religion, thanks to their determination and the support of Allah. The families of these missionaries also made significant sacrifices so that they may carry out their tasks efficiently.
Muhammad Munawar Sahib, a former missionary in East and West Africa, was among the early preachers of Islam Ahmadiyyat in Africa, who served on the continent for about 35 years.
He was born to Chaudhary Ghulam Ahmad Sahib on 13 January 1922 in Khanewal district. After completing his FA and attaining the Maulvi Fazil degree, he dedicated his life to the service of Islam Ahmadiyyat in 1942. From 1948 to 1983, he had the opportunity to perform significant services in Tanzania, Kenya, Palestine and Nigeria.
He was proficient in Arabic, Persian, English, Swahili and the local language, Lou. Whilst delivering the Friday sermon, he would keep the Jamaat’s newspaper, Al Fazl, before him and translate Urdu into Swahili. During the process of translating the Holy Quran into Swahili, Sheikh Mubarak Ahmad Sahib received special assistance from Sheikh Amri Obaidi Sahib and Muhammad Munawar Sahib. The collaboration between these individuals helped to ensure the success of the translation project.
For many years, he was the editor of Mapenziya Mungo, a newspaper published in Tanzania. Those who worked with him used to say that his ability to learn languages and pay attention to pronunciation was amazing, and whenever he had to write an article in any language, he would sit down on the typewriter and type it. He was a wellknown scholar and had an enviable balance of humility and contentment.
Mr Nyerere (who was a renowned Swahili poet who later became the President of Tanzania) once told Sheikh Amri Obaidi Sahib that only two newspapers in East Africa were, language-wise, of a great standard; and one of them, he said, was the newspaper published under the editorship of Muhammad Munawar Sahib. Africans loved Muhammad Munawar Sahib a great deal; once, an African poet described him in his poem as one of the two shining stars of East Africa.
His son, Mubarak Ahmad Tahir Sahib
looking at pioneer missionaries and devotees of the Ahmadiyya Muslim Jamaat who gave precedence to faith over the world.
published some events and observations about his father that happened during his long stay in foreign lands. In his writings, he expressed that it was difficult for him to write about his father because they spent much of their time being physically distant from one another. He wrote that a few months before his birth, his father went to Nairobi, Kenya, as a missionary in April 1948. When he came back from leave, his son was four and a half years old. Upon his father’s arrival, his grandmother, made him stand with some boys in the neighbourhood and asked his father, Muhammad Munawar Sahib, to identify his son among them. Munawar Sahib, recognising his son, held out his hand and said, “This is my son.” His son wrote, this was the first time that he was held by his son, at the age of four and a half.
Mubarak Ahmad Tahir Sahib writes that soon after his father’s return from Kenya, his father got married again. Soon after that, they all moved to Kenya, travelling there by ship. Muhammad Munawar Sahib was first appointed to Nairobi, then Kisumu and
then Nairobi again. After staying there for eight years, they went back to Karachi in July 1960.
Mubarak Ahmad Tahir Sahib states that even during their eight-year stay in Kenya, there were few encounters and meetings with his father. He used to go to school early in the morning and his father would go to the mission house. Muhammad Munawar Sahib would come for half an hour to have lunch and then return to the mission house and then come home after the Isha prayer. Due to the lack of time together, Mubarak Ahmad Tahir Sahib states, “There could not be frankness between us.”
After his leave in 1960, Muhammad Munawar Sahib went back to Nairobi alone; his son, both his wives, and now his daughter, Amatun Noor Tahira Sahiba, remained behind in Rabwah.
Being alone, Muhammad Munawar Sahib faced difficulties managing his household responsibilities whilst at work in the field. Hence. He sent a request to the Jamaat to send his family to Kenya. Hazrat
Khalifatul Masih IIIrh graciously accepted his request and allowed one of his wives to join him.
Mubarak Ahmad Tahir Sahib writes that his father would come home (in Pakistan) upon receiving leave and would return to his post. This lasted for years. Meanwhile, Mubarak Ahmad Tahir Sahib got married in 1969. After three months of marriage, he completed his BA, and then, after passing the MA in 1971, he offered his services under Majlis Nusrat Jehan.
Hazrat Khalifatul Masih IIIrh appointed Mubarak Ahmad Tahir Sahib to the Ahmadiyya Secondary School, Rokoper in Sierra Leone. He reached Sierra Leone alone on 1 November 1975, came back to Pakistan on leave in October 1978 and then went back to Sierra Leone with his family (wife and three daughters). On the way there, he along with his family visited Muhammad Munawar Sahib for ten days in Nairobi.
Mubarak Ahmad Tahir Sahib writes that whenever he came to Pakistan on leave from Sierra Leone, his father would be in Kenya
or Tanzania; and whenever his father would come to Pakistan on leave, he would be in Sierra Leone.
Muhammad Munawar Sahib’s last appointment as amir and missionary-incharge was in Nigeria and from there he
took a delegation and joined the opening ceremony of the Basharat Mosque in Spain. His stay in Nigeria lasted about seven months. Then, due to illness and poor health, he moved back to Pakistan permanently under the guidance of Hazrat
Khalifatul Masih IVrh and stayed in Rabwah until his demise.
When Mubarak Ahmad Tahir Sahib returned to Sierra Leone after a leave to Pakistan in 1981, the situation became such that he had to stay in Sierra Leone for nine consecutive years. He states that he went back to Rabwah with his family on 15 August 1990. Separated in January 1979, father and son met in Rabwah on 15 August 1990 after 12 years of continuous separation.
Mubarak Tahir Sahib states they were a family of five people. There was a time when the five members of the family were scattered in four countries by the grace of God for the service of religion and were happy in their respective places. Muhammad Munawar Sahib was in Africa with his second wife. His first wife managed the house in Rabwah. His daughter, Amatun Noor Tahira Sahiba, who was married to a missionary named Abdul Razzaq Butt Sahib, was in Ghana. Mubarak Ahmad Tahir Sahib was in Sierra Leone serving with his family.
Mubarak Tahir Sahib states that no one in the family had ever even thought of bothering others by mentioning the sadness they experienced due to constant separation. Rather, his father, Muhammad Munawar
Sahib, once wrote to his son, stating, “At this time [in our lives], there is health, so there is an opportunity to serve [the religion].” He stated that even if they met one day after a long time of separation, the counting of the years of separation would start from “one” all over again.
Muhammad Munawar Sahib passed away in November 1995 and was buried in Bahishti Maqbarah Rabwah.
In his book Aik Naik Bibi Ki Yaad Mein, Muhammad Munawar Sahib narrates the circumstances surrounding his duty in the field as well as the cordial behaviour of his two wives. In addition to praising this work, Hazrat Khalifatul Masih IVrh suggested that it be made widely available for study so that people might live simple lives only for God’s sake and prevent the growth of harmful habits in society. This Urdu book is available at: www.alislam.org/urdu/pdf/Aik-NaikBibi-Ki-Yaad-Me.pdf
When we read and hear about the lives and sacrifices of our pioneer missionaries, naturally a prayer emerges from the depths of our hearts that God bless them for their efforts. It is important to also remember their families too who also made remarkable sacrifices, by the grace of God.
The Office of the United Nations High Commissioner for Human Rights (OHCHR) held a seminar to discuss the contribution of development to the realisation of all human rights, specifically in Africa. The seminar was held at the United Nations building in Nairobi, Kenya, and had several distinguished panelists and attendees, both in-person and online, from 24 to 25 November 2022.
Jamaat-e-Ahmadiyya Kenya was honoured to receive an invitation from the International Association of Ahmadi Architects and Engineers (IAAAE) to attend as a representative.
The seminar began with opening remarks by the chairperson, Mr Todd Howland, Chief, Development, Economic and Social Issues Branch (OHCHR) and other distinguished guests.
The opening remarks touched on a variety of topics, ranging from the general purpose of the Council to the topic of the seminar itself. The main theme focused on development as a tool to achieve human rights. This was because, after several discussions and considerations on whether human rights come first or the need for development, it was agreed on in prior forums that for human rights to be upheld or even recognised in a society, there needs to be a minimum amount of development achieved.
The panel discussions covered a wide range of areas that absolutely needed attention in the search for sustainable development, such as; reflections on the contribution of
development to the enjoyment of human rights, the essential role of international cooperation for sustainable development in promoting and protecting human rights, including in the context of the Covid-19 pandemic, the commitment to ending poverty in all its forms and dimensions, the contribution of the Doha Programme of Action for Least Developed Countries to the enjoyment of all human rights, the contribution of the development of infrastructure and governance in the energy and digital sectors to the enjoyment of all human rights, the contribution of regional development strategies to the enjoyment of all human rights and finally, good practices and experiences in addressing challenges and gaps and ensuring the contribution of development to the enjoyment of all human rights.
IAAAE was included in the panel, “The contribution of the development of infrastructure and governance in the energy and digital sectors to the enjoyment of all human rights.” Mrs Rima Hmayed and Mrs Nadia Khalaf Aletawi, representing IAAAE, talked about their experience working with grass-roots communities on infrastructure projects and presented IAAAE’s project structure. It begins with liaising with local communities from different regions in Africa, which is always helpful in facilitating projects and improving outcomes.
There was also a presentation on the organisation’s experience in transitioning from traditional water extraction methods to more sustainable ones using solar energy, which not only shortened the distance to water sources but also increased safety for the communities getting the water.
Finally, the organisation reflected on the importance of coordination within itself in the different regions of Africa and emphasised the challenges and difficulties facing the development process in Africa, such as corruption and the lack of evaluation of the projects that neglect the empowerment of local communities.
IAAAE was represented by Akram Ahmedi Sahib, Chairman IAAAE Europe, Anwar Mehmood Ur Rahman Sahib,
Public Relations, IAAAE Europe, Mrs Rima Hmayed, Mrs Nadia Khalaf Aletawi, and Mr Nasir Shabooti. Jamaat-e-Ahmadiyya Kenya was represented by Tariq Mahmood Zafar Sahib, Amir and missionary-in-charge Kenya, Habib Mohamed Shatry Sahib, Naib Amir Kenya, Abdulaziz Gakuria Sahib, Athar Bhatti Sahib, Ismail Kishoma Sahib, Raya Habib Shatry Sahiba, and my humble self.
Mathew states: “And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross.” (Mathew 27:32)
However, John states: “Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. “And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha” (John 19:16-17)
Mathew, Mark, and Luke state that Simon, a Cyrenian, shouldered the cross; however, John says it was Jesus. Such inconsistencies in accounts lead to questions: Who then actually carried it? Why are there differences in such an account?
The Bible states that as Jesus was taken to be crucified, a sign was placed over his head that had a short quotation on it. The four are in disagreement as to what this short quote was.
Mathew states: “And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.” (Mathew, 27:37)
Mark states:
“And the superscription of his accusation was written over, THE KING OF THE JEWS.” (Mark, 15:26)
Luke states: “And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.” (Luke, 23:38)
John states: “And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.” (John, 19:19)
an incident occurred when determining the authenticity of a story. This is, among all other evidence, a crucial point that can build the authenticity of a narration. If there seems to be a complication or mismatch between two stories of the same incident, it opens the entire case to more questions.
When we read the Bible, two different times in the accounts of the crucifixion have been recorded by Mark and John.
Mark states:
“And it was the third hour, and they crucified him.” (Mark 15:25)
“And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!” (John 19:14)
Who was Joseph of Arimathea? Was he a disciple or counsellor?
Mathew states that he was a disciple of Jesus:
“When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus’ disciple:” (Mathew 27:57)
However, Mark states:
“Joseph of Arimathaea, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.” (Mark 15:43)
Luke states:
“And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just:” (Luke 23:50)
Even with these above-mentioned accounts, we are unable to identify who Joseph of Arimathea was.
When Jesus was put on the cross, the Bible states there were two thieves placed on the cross too. However, was it one thief who reviled and mocked Jesus or both? The Bible, again, makes it unclear.
Mathew states:
“Likewise also the chief priests mocking him, with the scribes and elders, said,
“He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him.
A study of the Bible, especially the accounts of the crucifixion, reveals various inconsistencies. These contradictions question the reliability of the Bible we have today and what is mentioned within it. Just as a lawyer, on hearing differing accounts from so-said eyewitnesses that place the entire case into doubt, is compelled to question the reliability of what he has heard, so too is the case with students of religion when they read various clashing accounts in the Bible.
In most cases, the authenticity of an eyewitness is completely dropped when a story, between two people, doesn’t match.
None of the four gospel writers was an eyewitness to the crucifixion; we only have second-hand reporting. Now, I’m no lawyer, but I know enough to know that secondhand reporting in courts, in some cases, is
ruled out.
The four accounts – Mathew, Mark, Luke and John – have narrated important matters; however, there seem to be stark differences in their accounts, making it difficult to understand the truth of the matters.
The cross is the symbol of the Christian faith, representing the crucifixion. When we read the four accounts, one is compelled to ask, “who carried the cross?”
Mark states:
“And they compel one Simon, a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.” (Mark 15:21)
Luke states:
“And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.” (Luke 23:26)
All accounts say something different. Seeing such differences, any student of religion is compelled to seriously question the authenticity of their words.
Before Jesus was placed on the cross, the Bible states he was given something to drink.
Mathew writes: “They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.” (Mathew 27:34)
However, Mark states: “And they gave him to drink wine mingled with myrrh: but he received it not.” (Mark 15:23)
Luke and John are quiet regarding this matter.
It is important to record the time at which
“He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.
“The thieves also, which were crucified with him, cast the same in his teeth.”
(Mathew 41-44)
Similarly, Mark states:
“And they that were crucified with him reviled him.” (Mark 15:32)
However, Luke mentions something quite different. He states:
“And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.
“But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?” (Luke 23:39)
Luke’s account clashed with those of Mark and Mathew. John has not even alluded to this important conversation in his accounts.
With such inconsistencies, where does one turn? How can a Holy Book have so many contradictions with an essential part
of its teaching?
After reading the accounts of the crucifixion, we now turn to the tomb of Jesus. Who was the first person to come to the sepulchre? However, it is equally important to ask, when did they come?
Mathew states:
“In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.” (Mathew 28:1)
Mark states:
“And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.
“And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun. (Mark 16:1-2)
Luke states:
“Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them.” (Luke 24:1)
However, John states that Mary came alone:
“The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.” (John 20:1)
As for the time of arrival, Mark says “at the rising of the sun” whereas John states, “when it was yet dark”.
When we read strikingly varying accounts of the same incident that seem to clash, one is compelled to take a step back and examine the authenticity of the Holy Bible.
In light of the crucifixion, these differences are but a few, which pale in comparison to all the differences the Bible has to offer.
(All references are from KJV.)
May it please your Majesty, We, the representatives of the Ahmadiyya Movement Baghdad, humbly and respectfully offer your Majesty our sincerest and heartfelt congratulations on the occasion of your Majesty’s coronation anniversary and pray for your Majesty’s long life and happy reign.
Your Majesty! As it is most essential for a ruler to understand his people and as the Ahmadiyya Movement is only of recent origin and yet comparatively small in number, we deem it desirable to acquaint your Majesty with it.
Your Majesty! We are Muslims and we are proud of the name but what distinguishes us from the other Muslims of the day is that we believe in Hazrat Mirza Ghulam Ahmad, peace be on him and mercy of Allah, as the Messiah and Mahdi whose advent was foretold by the Holy Prophet Muhammad, peace and mercy of Allah be on him, thirteen hundred years ago. This noble personage of blessed memory was born in 1835 AD at Qadian in the Indian province of the Punjab and from his very childhood, he was solely devoted to God. Even his worst enemies would admit, he led a life of perfect purity and righteousness. He was a recipient of Divine revelation and a very large number of his prophecies have been fulfilled to the very letter, while others still await fulfilment. Some of those fulfilled are the Great World War, the miserable plight of the Czar of
Russia, the dismemberment of the Turkish Empire and the striving of Arabs for their national independence.
Your Majesty! It was at the end of 1890 AD that he received a revelation signifying the death of Isa bin Maryam, peace be on him, and his own appointment to the Messiahship. He therefore invited the world towards his divine mission. Endowed as he was with a perfect knowledge of the Holy Quran, he authoritatively proved the natural death of Isa bin Maryam, peace be on him, from its verses and from the authentic traditions of the Holy Prophet, peace and blessings of Allah be upon him. Just as Isa bin Maryam, peace be on him, had replied to the Jews who demanded the advent of Elias from the Heavens before the coming of the Israelite Messiah that the former had died and that Yahya had come in his spirit and power, likewise did this Messiah tell the Muslims that he had come in the spirit and power of the Israelite Messiah.
Your Majesty! The Muslims who quite contrary to the clear teachings of the Holy Quran, which says نیدلا یف ہارکا ال [“There should be no compulsion in religion”], had been living in vain hopes of the advent of a Warrior Mahdi who would carry Islam in one hand and sword in the other received a great shock at his claim and as it has always been customary with the malcontents, they mocked at him and persecuted him in various ways. He succeeded, however, in gathering around him a large number of devoted followers, as had been promised to him by God beforehand, and breathed his last in 1908 AD. He was succeeded by Hazrat Maulvi Nuruddin[ra] who died after a period of six years. He was then followed by the present leader of the Movement, Hazrat Mirza Bashiruddin Mahmud Ahmad[ra], the son of the Promised Messiah[as], [as Khalifatul Masih II].
Your Majesty! The Movement now numbers about half a million and is scattered all the world over. It is the only organised body carrying the bright torch of Islam in the Cimmerian darkness of the present age. Its headquarters are at Qadian and it has established its missions in England, America, Africa, Egypt, Ceylon and other countries. Its colossal sacrifices in the cause of Islam have come out fruitful and the Westerners who looked down on Islam with much abomination and hatred and had great misconceptions about it, (so much so that some think even to this day that Muslims worship Muhammad[sa]), are gradually joining its ranks. The Europeans who blasphemed the Holy Prophet[sa] before are now praying for Divine blessings on his peaceful soul.
Your Majesty! Another important feature which distinguishes us from a large section of the Muslims is that we do not recognise
the Khilafat of the Sultan of Turkey. We owe allegiance to our spiritual Khalifa, chosen by God, and obey the government under which we live. In almost all his writings, the Promised Messiah[as] has laid great stress on sincere faithfulness towards the established government of one’s country [in light of the Islamic teachings] and total abstinence from all sorts of agitation, however slight; rather, he has made it a condition of his discipleship. This is not merely a lip-profession, but in practice as well, and quite in accordance with his prophecies, ours is the only Community which, as a common unity, has stood loyal to the government in India in the teeth of severe opposition and danger to life and property. Far from boycotting government institutions and English goods, Ahmadis have been exhorting the public at large to avoid these dangerous doctrines.
Your Majesty! Islam is a religion of peace as its very name suggests, the Muslims wish peace when meeting each other (مکیلع مالسلأ), God calls us to a peaceful abode (یلإ وعدی هللاو مالسلا راد), and peace shall be the watchword in Heaven (الیق الا ۔امیثات الو اوغل اہیف نوعمسی ال املس املس). The main object of Islam being therefore the establishment of universal peace, it requires us to obey the government, under whose aegis we live, unless it meddles with our religious freedom. Even in case of religious interference, it wants us to leave the country rather than destroy public peace.
We assure your Majesty, therefore, that so long as we may live in this country, we shall, God willing, continue to be peaceful citizens.
In conclusion, we thank your Majesty for giving us an audience and respectfully request that your Majesty honour us by accepting our present of some books of the Movement, which we have made in all sincerity of heart, and by sparing a portion of your most valuable time to peruse these books at least once so that God may bestow a spiritual empire on you just as He has granted you a worldly kingdom.
May God, the King of all kings, shower His blessings on your Majesty, and guide you in the paths of His pleasure, and help you to a peaceful reign.
We have the honour to be, your Majesty’s most obedient servants.
Abdur Rahim (Amir Jamaat); Raja Firoz Bakht Khan (Secretary Talim-o-Tarbiyat); Mian Miraj Din, Abdul Hamid, Muhammad Rashid (Qadhi and Muhtasib); Jafar Sadiq Khan (Muhasib); Malik Muhammad Husain, Abdul Ghani, Sayad Abdul Hai (Secretary); Barkat Ali (Secretary Tabligh); Abdur Rahim Piracha and Khwajah Ghulam Husain.
Baghdad, 23 August 1922.
(Transcribed by Al Hakam from the original, published in The Review of Religions, December 1922)
Muhammadsa, before as well as after his prophethood, was faultless and his inner purity before his claim to prophethood stood as a challenge to all his opponents who accused him of fraud and deceit. (Surah Yunus, Ch.10: V.17)
“...and was baptised by John in the Jordan.”
The previous verses explain that the baptism of John was for repentance from sin. If Jesusas was truly sinless from birth, as most Christians insist, why was baptism necessary for him? There is no explanation provided by Mark. Some have suggested it was only to signal approval of John’s work. Nevertheless, the events that transpired after the baptism show this could not be the case and seem to demonstrate that Jesusas was impure before the baptism and that only after being purified was he deemed worthy by God to start his ministry.
However, this is difficult to believe. If he was actually baptised by John, then it was most likely only done as a formality, perhaps to signal the beginning of his ministry, of which he had undoubtedly already been informed beforehand by God.
of the ministry of Jesusas. It appears that the term “Son of God” is used here as a synonym for prophethood.
12 At once the Spirit sent him out into the wilderness.
It seems that after receiving his revelation, Jesus was instructed to go out into the wilderness by the Archangel Gabrielas and worship God in isolation in preparation for his future ministry.
To worship in seclusion in preparation for future ministry and deeply spiritual work is a hallmark of prophets. Mosesas was instructed to worship for 40 days and nights according to both the Bible and the Quran (Exodus 24:18, Quran 2:52). Prophet Muhammadsa used to retire to the wilderness to worship God in seclusion for many years before his ministry. He would spend much time in private worship and contemplation after his mission began as well.
13 And he was in the wilderness forty days, being tempted by Satan. He was with the wild animals, and angels attended him.
The author does not elaborate on how Jesus was tempted by satan, although other gospel writers do (Matthew 4:1-11). As a prophet of God, it is inconceivable that he was tempted to sin during his time in seclusion. The prophets of God are purified by God and do not experience the urge to sin; rather, they are disgusted even by the thought of disobedience.
Azhar Goraya Missionary Puerto Rico9 In those days Jesus came from Nazareth of Galilee and was baptised by John in the Jordan Galilee is located in the Northern part of the land of Israel between the Jezreel Valley and the Litani (Leontes) River. The region is bordered on the west by the Mediterranean Sea and on the east by the Sea of Galilee and Upper Jordan Valley. The area was fertile. It was divided into two parts, Upper (a mountainous area) and Lower Galilee (small valleys and basins between low mountain ranges). Upper Galilee had elevations ranging from 3962 feet at Mount Meron to 680 feet below sea level at the Sea of Galilee in Lower Galilee.
Nazareth was a small village in lower Galilee which is identified in the gospels as the birthplace of Jesusas. It most likely had a population of approximately 500 people when Jesusas was born. (The Lexham Bible Dictionary, Bellingham, WA: Lexham Press)
It was not a famous village and seemed to have been viewed scornfully by the locals (John 1:46).
Jesusas is mentioned explicitly for the first time in this passage. The author does not mention anything regarding the life of Jesusas before this point. He does not claim that Jesus had a divine pre-existence before his birth on earth, nor does he affirm in any place that Jesusas was born of a virgin.
In contrast, the Holy Quran narrates the story of Jesusas in Surah Maryam, beginning with the life of the mother of Maryas and the history of Maryas, affirming that Maryas was a virgin when she miraculously conceived without the agency of a male and continuing on with a narration about the infancy of Jesusas before coming to his life as a prophet.
The author of this gospel instead begins the story of Jesusas at the time of his baptism, which was to mark the beginning of his ministry. The prophets of God before their ministry are honourable and pious individuals, but they are as of yet hidden from the eyes of the common people. It is when Allah elevates them to the rank of prophethood and places them as His vicegerent before the people that people begin to flock to them and begin to record their histories. It is their life after prophethood that serves as a guide for their people.
No other prophet’s life has been recorded as well as that of the Prophet Muhammadsa There exist thousands of narrations about his life from many of his companions, and the Quran itself relates his history. Nonetheless, there is relatively little information that exists about the first 40 years of his life before his call to prophethood.
Nevertheless, even in this aspect, we see superiority in the life of the Prophet Muhammadsa. Whereas practically no mention at all has been made of the life of Jesusas before his baptism in the gospels, and nothing at all in the Gospel of Mark. The Quran declares that the life of the Prophet
10 Just as Jesus was coming up out of the water, he saw heaven being torn open and the Spirit descending on him like a dove.
The Spirit here does not refer to one part of the triune God; rather, it is a reference to the appearance of the Archangel Gabriel. Angels have been referred to as “spirits” in the Old and New Testaments. (Psalms 104:4, Hebrews 1:7)
This appears to be a vision that God showed to Jesusas or to the people who were possibly present at the Baptism. Gabriel’s taking on the form of a dove was symbolic. In general, the form that Gabriel takes before prophets is consistent with their level of spiritual development. This is why Gabrielas appeared as a bird before Jesusas but took on the form of a fully developed human being when he appeared before the Holy Prophetsa at the time of his first revelation.
11 And a voice came from heaven: “You are my Son, whom I love; with you I am well pleased.”
The term “son” used for Jesus here is not literal, rather it is only metaphorical (see the discussion under 1:1). The metaphorical interpretation of the term “Son” rather than a literal one is borne out by the text itself. God states here that Jesusas is His son because He is well pleased with him, meaning that sonship of God is a title that is bestowed on those with whom God is pleased. If Jesusas was his actual son, then here the qualifying phrase should have been “whom I have begotten in the flesh”.
This revelation signalled the beginning
A better interpretation could be that whenever a prophet desires to attain his object, i.e. whenever he preaches the message of truth and desires that Divine Unity may be established in the earth, satanic persons seek to retard the progress of truth by putting all sorts of obstacles in his way. They wish to see his mission fail. But they cannot frustrate the Divine plan and God removes all those impediments and makes the cause of Truth prevail and triumph. (Five Volume Commentary, Vol. 4, p. 1760) The Holy Quran confirms that such attempts are thwarted by God. (Surah al-Hajj, Ch.22: V.53) This interpretation sits better within the context, as the verse also mentions that the “angels attended to him,” meaning the angels of God were ever with Jesus and never left him even for a moment to be subject to the temptation of sin. Man is weak, and it is only when God purifies him and confers on him His constant help and succour that he can be free from the inclination to sin. As prophet Josephas is mentioned to have stated in the Holy Quran:
“And I do not hold my own self to be free from weakness; for, the soul is surely prone to enjoin evil, save that whereon my Lord has mercy. Surely, my Lord is Most Forgiving, Merciful.” (Surah Yusuf, Ch.12: V.54)
14 Now after John was arrested, Jesus came to Galilee, proclaiming the good news of God.
The author doesn’t explain here why John was arrested. This is explained later in Mark 6:17-29. In any case, it doesn’t seem like the arrest of John was connected in any way with Jesus’ coming to Galilee. Jesus, being a prophet of God, would have continued his preaching amongst the Jews regardless.
The good news of God means that Jesus was preaching the message of God, a separate entity, which he received through divine revelation. This highlights the fact that he was a messenger of God and not God himself.
15 “The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.”
The time is fulfilled means the prophecies about the advent of the awaited Jewish messiah had been fulfilled with his advent.
The kingdom of God has come near means that whenever a prophet of God appears, the blessings of God are brought near. Those that follow the messenger, especially in the early days and stick with him through thick and thin, are rewarded enormously by God. The Quran confirms this phenomenon in Surah at-Takwir, Ch.81: V.14: “And when heaven is brought close”.
Repent, and believe in the good news is a message that is reflected in the teachings of all prophets. Prophet Shu’aib declared before his people, the people of Midian, “And seek forgiveness of your Lord; then turn to Him [wholeheartedly]. Verily, my Lord is Merciful, Most Loving.” (Surah Hud, Ch.11: V.91)
16 As Jesus walked beside the Sea of Galilee, he saw Simon and his brother Andrew casting a net into the lake, for they were fishermen.
The Sea of Galilee is a lake on the Jordan River in the region of Galilee. It is also known as the Sea of Chinnereth or Chinneroth (Num. 34:11), the Sea of Gennesaret (Luke 5:1) and the Sea of Tiberias (John 6:1). It is located below the headwaters of the Jordan, which flows downhill from the Upper Galilee region, empties into the lake, proceeds out the south end, and finally arrives at the Dead Sea. (The Lexham Bible Dictionary., Bellingham, WA: Lexham Press)
On its Northwest shore were the towns of Capernaum, Magdala, Chorazin, and Bethsaida. Its eastern shore, being uninhabited, was the place to which Jesus used to retire. It was a lake 12 miles long, and six miles wide at the place of greatest width. The Jordan River enters it about 20 miles from its source. (A critical and exegetical commentary on the Gospel according to St. Mark, p. 17, New York: C. Scribner’s Sons)
In the first century, fishing was a thriving industry on the Sea of Galilee, which counted no fewer than sixteen bustling ports on the lake and several towns on the Northwest shore, including Bethsaida (“house of the fisher”), Magdala (“fish tower”), and Taricheae (“salted fish”), named for the fishing trade. So numerous were fishing boats that Josephus was able to commandeer 230 of them during the war in Galilee in 68 CE. (The Gospel according to Mark, p. 49, Grand Rapids, MI; Leicester, England: Eerdmans; Apollos)
Simon, the son of Jonah (Matthew 16:17), later named Peter by Jesus, was a prominent disciple. He was also known by the name of Cephas. He and his brother Andrew were fishermen who had a fishing business in the seaport town of Capernaum, although their home was in Bethsaida (John 1:44). The Bible does not give much
information on Andrew beyond the fact that he was one of Jesus’ disciples.
17 “Come, follow me,” Jesus said, “and I will send you out to fish for people.” 18 At once they left their nets and followed him.
The fact that Simon and Andrew immediately left their nets and followed him demonstrates that they were most likely acquainted with him before his ministry and esteemed him highly. The prophets of God are always pillars of virtue, even before their call to prophethood, and the righteous
people in society do not fail to notice their noble natures and are drawn to them. The incident of Abu Bakrra and the Prophet Muhammadsa is quite similar. Abu Bakrra was a close friend of the Prophet Muhammadsa When he made his claim to prophethood, Abu Bakrra heard of it from others and immediately went and asked him if he had claimed to be a prophet. Upon learning that he had, he immediately accepted him and did not ask for any further proof. He was well-acquainted with his high standard of truthfulness and spotless lifestyle, and therefore did not for a moment doubt what
Every year, Malta organises a National Book Festival. MFCC is Malta’s largest international conference and exhibition venue, offering a blank canvas to manage this type of event.
This year again, Jamaat-e-Ahmadiyya Malta took the opportunity to display
Jamaat’s literature published in the local Maltese language and also literature in English.
The official opening of the National Book Festival was held on 22 November 2022 which promised to be a phenomenal backdrop for lovers of books, art and culture. The festival was held for five days in total, from 23 to 27 November 2022. A record number of 49 exhibitors participated
his friend was stating.
Jesusas was quite given to speaking in parables and metaphors. It seems that this was the best way to convey deeper philosophies to his people, who otherwise would have found such ideas difficult to comprehend or even blasphemous. Fishing for people means that after they were purified by Jesusas, they would be sent out to preach the message of Jesusas to the Jews and fish, as it were, for the righteous amongst them who were willing and able to understand and accept his message.
in the book festival, which thousands of people visited.
We managed to approach many people by starting discussions and giving them books; we also informed them to visit our website for more books and information about the Ahmadiyya Muslim Jamaat. A good number of books in Maltese, including World Crisis and the Pathway to Peace, were distributed among interested visitors. Some of the visitors asked for some specific books and we encouraged them to visit the Jamaat’s office and library for more books and to have discussions.
Hafiz Waqas Ahmad Sahib was given the charge to organise the book stand and assign duties to the members of the Jamaat during the book festival. 14 members of the Jamaat gave their time during the book festival and they worked hard to make this event successful.
On 19 November 2022, Jamaat-e-Ahmadiyya Leicester organised a Religious Founders’ Day event via Zoom under the theme “Is religion a source for unity or conflict?”. Like the previous year, the event was organised as part of the United Kingdom’s Interfaith Week celebration. However, the theme for this year’s event was more crucial, given the recent community disturbance in Leicester between certain sections of the Muslim and Hindu communities.
The event was attended by guest speakers from three religious communities.
The event began with the recitation from the Holy Quran, followed by the welcome address by my humble self. This was followed by a video introduction to the Ahmadiyya Muslim Community and the system of Khilafat.
The first guest speaker, representing the Sikh community, was Mr Resham Sandhu, who also serves as Deputy Lord Lieutenant of Leicestershire. In his speech, he called on members of the various religious
communities to lead by example and called for the need for more religious dialogue to foster cohesive relationships. He also praised the exemplary role of the Ahmadiyya Muslim Community in spreading love and promoting peace as a true embodiment of their slogan: Love for all, hatred for none.
The second speaker was Mr Alastair Jackson from the Quaker Meeting. He started by introducing the background of the Quakers’ meeting and how worship is organised by the Quakers. He then moved on to tackle the theme by highlighting that religion had unfortunately been used as a tool by some throughout history to wage war and persecute others. However, he said, this was a misrepresentation of the true objective of religion.
A video was played of the historical address given by Hazrat Khalifatul Masih Vaa at the inauguration of Baitul Ikram Mosque in Leicester in 2016. Huzooraa drew the attention of all communities in Leicester to reflect on how the early settlers of the city, despite their diverse backgrounds, abandoned all their differences and learnt to live as one peaceful community for a very
long time. Therefore, it was the duty of the current generation to preserve that legacy.
The third guest speaker was Reverend Dr Israel Selvanayagam from the Leicester Trinity Methodist Church. He defended the true cause of religion as a source of unity, and elaborated that it was the deviation from the path of God that had the potential to cause negative consequences for society.
Finally, Mansoor Clarke Sahib, a missionary, made references to the recent unfortunate news of violent disturbances between some sections of the Hindu and Muslim communities in Leicester. He mentioned injustice and a lack of tolerance as some of the main root causes of such social disorder, which aimed to destroy the long-lasting atmosphere of peace that had always prevailed between the various communities in Leicester. However, he said, this could only be attributed to people having misunderstood the true teachings of their religion.
The event concluded with a vote of thanks by Hammad Amjad Sahib, Outreach Coordinator of Jamaat Leicester, followed by a silent prayer.
By the grace and blessings of Allah the Almighty, the work of spreading Islam in America is progressing by the day. The work of tabligh through lectures, meetings, jalsas, correspondence and writing articles in newspapers has increased so much that sometimes I do not find any time to write the reports. Apart from several lectures, two jalsas are held every week in the mosque and the hall. A class is also held every two days of the week to teach the Arabic language and the Arabic wording of Salat. In addition, one has to go into the cities [for tabligh]. Hence, this week I had to go to Detroit for a lecture. The work in Chicago was done by Mr James Sadiq and Mr Saeeda Joseph in my absence. Five people in Chicago and six in Detroit, a total of eleven people, accepted Islam.
Now, I am going to the town of Stanley. I have been called to preach there because a young girl’s attention has been drawn towards Islam and she is expressing a dislike for Christianity. Her parents, who are conservative Christians, have complained to the government about our mission. They want to criminalise a religious issue as if Muslims are misleading Christian girls and kidnapping them. We sincerely request that you pray that Allah the Almighty saves us from every evil and protects us from every calamity and grants us success in the work of the mission.
Notable among those who have converted to Islam in Detroit is a priest named Sutton. He is a man of high capabilities and has previously served as a pastor for a church. He has been appointed as the sheikh for the new converts of Jamaat Detroit. He has been introduced to the central office of Nazarat Qadian, so that in the future he and his jamaat will be directly connected to Qadian. His own
business is sufficient for his livelihood and he will perform the mission work in his spare time. It is hoped that he will be able to convert many more people through his efforts, insha-Allah. Since he is an influential person, he will send his reports directly to Qadian. His Islamic name is Sheikh Abdus Salam. His picture will be given in the next issue of the magazine, The Moslem Sunrise, insha-Allah
Mufti Muhammad Sadiq, 1437 Russell Street, Detroit, Michigan. 22 October 1922.
Hazrat Hafiz Sufi Ghulam Muhammadra
I, a missionary of Islam, landed on the shores of Mauritius on 15 June 1915. According to Hazrat Fazl-e-Umar’sra [Hazrat Khalifatul Masih II] vision, the island was full of snakes. It was published in a so-called Muslim newspaper on 16 June [1915] that, “One of the passengers of the Canara ship is Maulvi Ghulam Muhammad BA, who is a missionary of the Ahmadiyya Jamaat and has come to preach against the Christians and the widely-held beliefs of the [nonAhmadi] Muslims. He teaches people that Hazrat Isaas has died a natural death and his shrine is in Srinagar, Kashmir.” This newspaper requested the government to send the missionary [of Islam] back, but he faced the following fate:
[“And they meditated that which they could not attain.” (Surah at-Taubah, Ch.9: V.74)]
Then, when the governor gave me permission to preach publicly in Rose Hill, he published many articles in the newspaper and strongly emphasised that I should be boycotted. The opponents put forth every effort that the Ahmadiyya Jamaat could
not establish here. The people of every city were incited against us and stricter rules were issued in the [non-Ahmadi] communities. Severe punishments and fines were imposed on those who met me. A lot of deceptive techniques were used and efforts were made to malign the authorities against us. In various ways, their so-called erudite scholars were brought in front of me so that somehow, I could be humiliated. However, Allah the Almighty always helped and supported me, and exalted me in every sphere and humiliated my opponents. Various accusations were made against me so that the people might throw me away like garbage, but the answer to the disbelievers has already been given by Allah in the Holy Quran:
[“They desire to extinguish the light of Allah with the breath of their mouths, but Allah will perfect His light, even if the disbelievers hate it.” (Surah as-Saff, Ch.61: V.9)]
The non-Ahmadi scholars always forbid their people from meeting even an ordinary Ahmadi, let alone an Ahmadi missionary. They tell them not to meet them and that no one should study their books, lest they “become disbelievers”. They are absolutely sure that the arguments and irrational views of non-Ahmadis will not stand before the arguments of Ahmadis. On the other hand, they think that the Ahmadis will show arguments from the Holy Quran and this will certainly influence the general public. This is the reason why they order the boycott of Ahmadis. If they had arguments and could prove their points with the Holy Quran and Hadith, then instead of running away from the Ahmadis, they would have confronted and answered the Ahmadis. They would have placed the Holy Quran and Hadith in front of the Ahmadis.
By the grace of Allah, this [piety of Ahmadis] has become clear to both the supporters and the opponents. When the non-Ahmadis are alone, they present the piety, brotherhood and religious zeal of Ahmadis as an example to inspire people among themselves. However, they act brazenly in front of Ahmadis and though they accept the truth, they start abusing to hide their weaknesses. On the other hand, when Hindus and Christians, who are always dumbfounded by the arguments of Ahmadis, are present in the audience [of their gathering], the non-Ahmadis face a lot of difficulties answering the Ahmadis in front of them.
By the grace of Allah, the case of the Rosehill Mosque has revealed to the people that the non-Ahmadi scholars do not possess any arguments. The imam, who was seen as something of a “Lord Bishop” of the Muslims of Mauritius, when he was presented the arguments of the Ahmadis from the Holy Quran and Bukhari, became astonished. Earlier, when the common people used to ask their scholars to talk to the Ahmadi scholars, they used to avoid saying that they [Ahmadi scholars] were in league with the government and that if somebody debated them, the government would arrest and exile them. However, when the verdict was issued in the Rose Hill Mosque case, it became clear to everyone that the government is not with the Ahmadis.
I and five Ahmadis went to listen to the imam’s lecture in 1917 and met him. He promised that he would meet me, but since he was the servant of the secretary committee of the mosque, he first withdrew on the secretary’s instructions. Then, they brought the imam before me and had a discussion, which has already been published in 1918 [in Al Fazl] under the heading “Ruidad Jalsa” [Proceedings of the Meeting]. During this discussion, the imam became aware of his state and observed that he had no leg to stand on, so he quickly retreated, promising to meet again the next Sunday and after that, he never met me.
There is no doubt that those who openly accept Ahmadiyyat are fewer in number, but the positive impact of Ahmadiyyat is definitely being felt by the Muslims of Mauritius. Suleman Yar Ali of […], who was present at the annual Jalsa of Qadian in 1919 and passed away in Calcutta [now Kolkata] in 1921, نوعجر ہیلا اناو هلل انا [Surely, to Allah we belong and to Him shall we return.], by the grace of Allah, both his brothers Mahmud and Hameed have accepted Ahmadiyyat. Along with them, his cousin has just accepted Ahmadiyyat. Usman of […] showed an enviable example of patience after accepting Ahmadiyyat. He and Ahmed Jafar were expelled [from their homes] by their relatives. The latter has been ill for a long time. In this state of serious illness, his parents expelled him to repent from Ahmadiyyat, but he left his home but did not abandon Ahmadiyyat. Likewise, Usman’s wife and children have been separated from him. He is firm that he will stay alone without his wife and children but will not abandon Ahmadiyyat. If such courage as shown by both of them is shown by other people, then, God willing, many people will come under the banner of Ahmadiyyat. On 24 and 25 September [1922], I was on a tabligh tour. When I reached […], I spoke to the imam there. He admitted that what I said was absolutely true. When he was asked as to why he did not accept, he said, “When I accept that you are on the right, then what is the benefit of openly declaring it and pledging allegiance, except to get a bad name among the people. [...]”
(Translated by Al Hakam from the original Urdu, published in the 14 December 1922 issue of Al Fazl)
Considering that it has been just over a month since Britain elected its first Hindu Prime Minister, it is not too surprising that a recently published census from 2021 has revealed that England and Wales are now minority Christian countries. (Religion, England and Wales: Census 2021, Office for National Statistics (ONS), 29 November 2022)
What’s interesting is the statement of the archbishop of York, Stephen Cottrell, in response to the news that only 46.2% of the English and Welsh population identifies as Christian. He said the census result challenged us “to trust that God will build his kingdom on Earth…” (‘We are here for you’ – Archbishop responds to Census findings (2022, November 29). Retrieved from Archbishop of York: www.archbishopofyork. org/news/latest-news/we-are-here-youarchbishop-responds-census-findings)
This begs the question, “Has the kingdom of God not yet been established on earth?”
According to common Christian belief, as expressed by the Archbishop of York, the kingdom of God is yet to be established on earth. After all, the Lord’s prayer clearly states, “Thy kingdom come. Thy will be done in earth, as it is in heaven.” (The King James Bible, Matthew 6:10)
However, elsewhere in the Bible, we read:
“Then the seventh angel sounded: And there were loud voices in heaven, saying, ‘The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!’” (Revelation 11:15)
Therefore, although, broadly speaking, Christianity does not believe the kingdom of God has yet been established on earth –that much is clear from the statement of the archbishop – the teachings of Christianity also support the fact that the kingdom of God is established on earth in some way or another.
Islam also asserts that the kingdom of God is firmly established on earth. The Holy Quran states:
“His is the kingdom of the heavens and the earth.” (Surah Al-Hadid, Ch.57:V.3)
In fact, Allah the Almighty goes further to state:
Book.” (Surah al-An`am, Ch.6: V.60)
The Promised Messiahas, in his book Noah’s Ark, proves that the Holy Quran presents four requisites of a king, and shows how, in the first chapter of the Holy Quran, Allah fulfils all four requisites. The Holy Quran, introducing God to man, states:
“All praise belongs to Allah, Lord of all the worlds, the Gracious, the Merciful, Master of the Day of Judgment.” (Surah al-Fatihah, Ch.1: V.2-4)
In these verses, Allah puts forth His four principal attributes to show that His kingdom is firmly established on earth.
Firstly, a king must be powerful enough to look after his people. This quality is alluded to with the words Rabb-ul-Alamin [Lord of all the Worlds].
Secondly, a king must arrange for all the necessities that are required for the sustenance of his subjects, out of his kingly mercy and not in return for any service. This quality is affirmed in God by referring to Him as ar-Rahman [the Gracious].
The third quality, that a king should possess, is that he should appropriately help his subjects towards the achievement of that which they cannot attain through their own efforts. Surah al-Fatihah affirms this quality through the use of the word ar-Rahim [the Merciful].
The fourth quality that a king should possess is that he should have the power to dispense reward and punishment so that social order is not disturbed. This quality is affirmed in God by describing Him as Maliki Yaum-id-Deen [Master of the Day of Judgement]. (Noah’s Ark, p. 64)
The Promised Messiahas has explained that two systems of law govern our world. He states:
“One law of divine decree governs the angels in heaven, and this makes it impossible for them to commit sin, while another law of divine decree governs the people of the temporal world and gives them the choice of good and evil from on high.” (Noah’s Ark, p. 56)
Under the former law, the law of nature works in the world continually under God’s command to the angels. As the Promised Messiahas states:
and the earth produces thousands of varieties of vegetables, fruits and flowers by His command.
“Then does all this occur without the Kingdom of God? Rather, heavenly bodies seem to follow a chartered course at all times and no apparent change or alteration is perceived in respect of them, which should indicate the existence of a being who brings about change in them.
“The earth, however, is continuously undergoing thousands of changes, alterations and transformations. Every day, tens of millions of people depart this world and tens of millions are born. In every way and respect, the control of a Powerful Creator is felt. Is there still no Kingdom of God on earth?” (Noah’s Ark, pp. 60–61)
However, under the latter system of law with respect to man, the kingdom of God is established not continually, but with the coming of a prophet. The Promised Messiahas states that man has been given a choice in life. This choice extends to whether a person would accept the message of a prophet or choose to reject it.
Whenever a prophet comes to this world, he seeks to create a spiritual revolution within his people. This is also termed as establishing a kingdom of God on earth. It is through this kingdom that the prophet and his followers manifest great miracles and seemingly “bend” the laws of nature that God Himself has initiated.
However, this does not mean that God breaks His law for the prophet or his followers. Rather, Allah the Almighty states that He is Malik [Master or King]. (Surah al-Fatihah, Ch.1: V.5) And one meaning of Maliki Yaum-id-Deen as explained by Hazrat Musleh-e-Maudra is:
“The second meaning of this verse [Maliki Yaum-id-Deen] is that Allah the Almighty is the Master of the period of sharia and religion. Here, a subtle subject of the law of nature is discussed. God usually deals with the world according to His common law of nature. However, when a religion or sharia is established, God manifests His attribute of Malikiyyat [Kingship] at that time.” (Tafsir-e-Kabir, Vol. 1, p. 25)
Huzoorra explains that it is under this attribute of Allah that the world witnesses a revolution whereby a seemingly helpless man manages to overcome not just powerful people, but powerful nations, thus establishing a kingdom of God on earth that was previously unknown and unheard of in the world.
It is at that instance that the world sees miracles and prophecies, that seem to break the laws of nature. The followers of that one apparently helpless man continue to increase, and the prophet and his followers become the embodiment of the kingdom of God on earth.
This is exactly what mankind saw when the Holy Prophetsa appeared in the world. A man, who was forced to flee his homeland, returned in a short span of eight years with ten thousand followers as a great conqueror. Such miraculous occurrences are replete in the lives of the Holy Prophetsa and other prophets, as mentioned in the Holy Quran as instances of the establishment of the kingdom of God on earth.
The same was to occur with the coming of the Messiah of the Holy Prophetsa. The
“And He knows whatsoever is in the land and [in] the sea. And there falls not a leaf but He knows it; nor is there a grain in the deep darkness of the earth, nor anything green or dry, but is [recorded] in a clear
“We observe with our own eyes that God’s Kingdom is in operation on earth. According to His law, our lives come to an end and our conditions change continuously. We experience hundreds of types of comfort and pain. Thousands of people die by God’s command and thousands are born, prayers are accepted, signs are manifested
Hazrat Musleh-e-Maud, Mirza Bashiruddin Mahmud Ahmadra addressed a reception held in his honour at the York House in Quetta, Pakistan, on 21 August 1949. In addition to the local Ahmadis, around 600 nonAhmadi dignitaries were also in attendance.
The topic of Huzoor’sra address was “Islam aur Maujooda Maghribi Nazriay” i.e. Islam and Contemporary Western Ideologies, where he shed light on the wisdom behind Islamic teachings, such as salat, fasting, divorce, polygamy and the prohibition of alcohol and gambling.
At the beginning of his address, Huzoorra quoted verses 49 to 51 of Surah al-Maidah, which state:
“And We have revealed unto thee the Book comprising the truth [and] fulfilling that which was [revealed] before it in the Book, and as a guardian over it. Judge, therefore, between them by what Allah has revealed, and follow not their evil inclinations, [turning] away from the truth which has come to thee. For each of you, We prescribed a clear spiritual Law and a manifest way [in secular matters]. And if Allah had enforced [His] will, He would have made you [all] one people, but [He wishes] to try you by that which He has given you. Vie, then, with one another in good works. To Allah shall you all return; then will He inform you of that wherein you differed. And [We have revealed the Book to thee bidding thee] to judge between them by that which Allah has revealed and not to follow their evil inclinations, and to be on thy guard against them, lest they cause thee to fall into affliction on account of part of what Allah has revealed to thee. But if they turn away, then know that Allah intends to smite them for some of their sins. And indeed a large number of men are disobedient. Do they then seek the judgement of [the days of] Ignorance? And who is better than Allah as a Judge for a people who have firm faith?”
After reciting these verses, Huzoorra said he wished to shed light on the superiority of Islamic teachings over the Western Ideologies:
“In addition to the above mentioned verses, which testify to the superiority of [the teachings of] Islam, there is another important and comprehensive verse of the Holy Quran:
and have chosen for you Islam as religion.” (Surah al-Maidah, Ch.5: V. 4)] [...]
“This verse indicates:
“1) The Islamic sharia [law] has been completed by Allah the Almighty. Now, no other teaching could nullify these commandments. It implies a fundamental need for a Muslim to believe that Allah the Almighty has perfected His teachings in the form of the laws presented by Islam. [...] Moreover, it covers all the laws that were needed for this world. [...]
“2) In the words یتمعن مکیلع تممتاو, He states that ‘I have completed My favour upon you’ by perfecting the religion. It indicates there are certain distinctive features and wisdom behind every Islamic commandment. These commandments are not merely a command, but rather, human betterment and progress have been taken care of as well. [...]
“This feature distinguishes Islamic sharia from all other sharias. [...] Islam does not command or prohibit mankind for a certain matter, unless or until it is beneficial for them to practice or shun it.” (Al Fazl, 31 August 1949, p. 3)
Huzoorra spoke on the wisdom behind the Islamic prayer (salat), and said that the one who offered salat in its true essence, would be saved from all kinds of vices in light of the Quranic verse:
رکنملاو ءآشحفلا نع یہنت ۃولصلا نا
While mentioning the Islamic commandment of fasting, Huzoorra said: “Allah the Almighty has not merely commanded the Muslims to fast, but also stated that:
نوقتت مکلعل
“[So that you may become righteous. (Surah al-Baqarah, Ch.2: V. 184)]
“Meaning, one has been commanded to fast in order to inculcate within themselves righteousness.
“In short, in the words مکنید مکل تلمکا مویلا یتمعن مکیلع تممتاو, the Muslims have been told there is no need for which they require to look outside the Holy Quran, since all kinds of commandments have been mentioned in it. All of those commandments are beneficial for mankind. [...] It is impossible for the Muslims to face a loss as long as they act upon the Quranic commandments. As a result of their actions [according to the Quranic teachings] they would continue to receive abundant blessings [of God].” (Al Fazl, 31 August 1949, p. 3)
Commenting on verses 49 to 51 of Surah al-Maidah which he recited at the beginning, Huzoorra said Allah clearly stated that Muslim success was in following the teachings of Islam and the Holy Quran, instead of blindly following worldly experts in law, philosophy, economy, science and trade:
has faced a huge defeat in each of those Ideologies.” (Ibid)
In regards to the Islamic teachings of tawhid [Unity of God], divorce, polygamy, and the prohibition of alcohol and gambling, Huzoorra said that, though Westerners strongly opposed these teachings in the past, now there were many in the West who acknowledged the beauty of these Islamic teachings and were inclining towards Islam.
Huzoorra said Western nations objected to the Islamic teaching of alcohol prohibition, however, they had begun to realise its harmful impacts.
Huzoorra mentioned the alcohol ban in America, which began in 1917 when President Woodrow Wilson put a temporary wartime prohibition in place in order to save grain for producing food. Later on, through the 18th Amendment to the US Constitution, the manufacture, transportation and sale of intoxicating liquors were banned with the passage of the Volstead Act.
Huzoorra said:
“However, after 15 years, America once again permitted alcohol consumption, which in fact again proved the truthfulness of Islam. It became evident to the world that there was a Divine Power behind whatever the Quran has stated, however, there was no divine power behind the policies of the West. For this reason, when Islam prohibited alcohol, it was to stay forever, on the other hand, when it was prohibited in America, they were compelled to repeal the law just after 15 years.” (Ibid, p. 4)
During the ongoing FIFA World Cup in Qatar, alcohol was banned for fans at the grounds, and it was announced by FIFA that it would not be sold inside or around the perimeter of stadiums, however, it would be available at matches only in hospitality boxes. This decision caused a huge uproar in the West.
Although it did not go far enough, it turned out to be a good decision. Reuters reported:
“Many supporters were up in arms at the idea of the World Cup taking place in a conservative country like Qatar where the sale of alcohol is highly restricted, but for some female fans, it has led to a safer experience at the tournament.
“[This day have I perfected your religion for you and completed My favour upon you
[Surely, Prayer restrains [one] from indecency and manifest evil. (Surah alAnkabut, Ch. 29: V.46)]
“In this era, various Ideologies of the Western nations contradict Islam, some of which are religious, while others are political and economic. However, the West
“‘I was expecting a very dangerous place for women. I didn’t think I was going to be safe here ... from coming here that’s not been the case, as a travelling female fan I can say that I have felt very safe’, England fan Ellie Molloson told Reuters. […]
“The 19-year-old said that the lack of
alcohol had contributed to a less bawdy atmosphere around the games at the World Cup, but in her opinion, it was mostly cultural.
“‘I think it actually is due to a more socially conservative society. I think alcohol contributes a bit more to hostility, rather than things like catcalling, wolf-whistling and sexual harassment’, she explained. […]
“Argentina fan Ariana Gold, 21, told Reuters she was nervous before travelling to the Middle East as she did not know what to expect.
“‘It’s really nice for women, I am very fond of football and when I was in my country, I thought maybe this (Qatar) is an area for only men, and maybe it is uncomfortable for women, but no, I am very comfortable and it is very nice here’, she said.” (Female fans feel safe at Qatar World Cup thanks to reduced alcohol consumption, Reuters, 6 December 2022)
This attests to the wisdom behind the Islamic teaching of alcohol prohibition.
In regards to gambling, Huzoorra said: “Islam had prohibited it, however, Europe ridiculed [this teaching] by calling it meaningless. But now one would hardly find a country that is not making [regulatory] laws in regards to gambling since they cannot [afford to] completely allow it. They feel shame in prohibiting it all at once, and for this reason, they are making laws as to what kind of gambling is disallowed.
“In other words, they are coming to the pathway that was taught by Islam, however, they consider it to be their humiliation if they openly declare gambling unlawful.” (Ibid)
A month ago, The Times reported:
The UK Prime Minister, “Rishi Sunak
is poised to resurrect plans to curb online gambling amid concerns about the number of people who are becoming addicted.
“The government is planning to announce the findings of a review of the 17-year-old gambling laws.
“Liz Truss, the former prime minister, shelved the review – which has been repeatedly delayed – during her brief tenure in office amid concerns about the impact on businesses.
“However, Sunak wants to push ahead with it after warnings that online gambling is having a ‘catastrophic’ impact on some people’s lives. The review is a Conservative manifesto pledge.” (Maximum stakes to fix ‘catastrophe’ of online gambling, The Times, 26 November 2022)
It is another example of how the West is now acknowledging Islamic teachings.
Towards the end, Huzoorra said:
“In short, there are dozens of matters in which the West opposed Islam, however [after realising its beauties], they had to acknowledge the pathway taught by Islam. This testifies to the fact that the Word which was revealed to Muhammad, the Holy Messengersa of Allah, 1300 years ago, was from the God Who had created mankind and was aware as to what matters were beneficial for mankind and what was harmful.” (Ibid, p. 4)
The fact of the matter is: جا� � پر�� را�ا ف� سا � �رآ راو ہ�ز �� � ںود� � � � �
“The liberal hearts of the West are now flocking to us; the dead, silent pulse is beating to live again.”
Niger is ranked 189th on the Human Development Index. There is extreme poverty; dilapidated and grossly inadequate health structure struggles to meet the population’s demands. With the harsh climate, people are more prone to diseases and the unavailability of healthcare facilities worsens the situation.
A team of six specialist doctors and three volunteers from Humanity First arrived in Niger on 6 November 2022.
Within 10 days, five medical camps were organised in different parts of Niger. The furthest one was held in Maradi, which is 661 km from the capital Niamey. In total, 2,726 patients of humble financial backgrounds were treated and given free medicines.
The medical camps were well received and appreciated by the locals and people were especially grateful for the humanitarian efforts in their impoverished community.
After the camps, on 18 November 2022, a delegation of Humanity First, along with Amir Jamaat-e-Ahmadiyya Niger, Asad Majeeb Sahib, met with Niger’s Minister of
Health,
The local media was highly impressed with this initiative of Jamaat-e-Ahmadiyya and Humanity First Germany. Media outlets covered the event and gave it prime-time news coverage. Similarly, newspapers also covered the event.
During the meeting, the minister was briefed about the activities that were conducted in the health department by Humanity First and Jamaat-e-Ahmadiyya Niger. He appreciated the efforts, assured every possible cooperation, and directed the concerned authorities to provide all possible help and facilities to Humanity First and Jamaat Niger.
“Now I saw a new heaven and a new earth, for the first heaven and the first earth had passed away.” (Revelation 21:1-3)
This is exactly what the Promised Messiahas declared in this age. In Noah’s Ark, he writes:
“In this age, people will soon witness a manifestation of the countenance of God Almighty, as if He has descended from heaven. He kept Himself hidden for a very long time. He was rejected and remained silent, but now He shall conceal Himself no longer and the world will witness manifestations of His power the likes of which their forefathers never saw.” (Noah’s Ark, p. 11)
Here, the Promised Messiahas speaks of the kingdom of God on earth under the system of law that operates for humans, which was discussed above. The Promised Messiahas speaks about the crumbling nature of man’s spiritual state, and writes:
“That is why God has declared that now He will create a new heaven and a new earth. This means that the earth has perished, that is, the hearts of the people of earth have so hardened as if they are dead. The face of God has become hidden from them and heavenly signs of the past have all been reduced to myth and legend. Thus, God has decreed to create a new heaven and a new earth.
“What is this new heaven? And what is
this new earth? A new earth means those pure hearts that God is preparing with His own hand, which will be manifested by Him and through whom God will be manifested. A new heaven means those signs which are being shown by His command at the hand of His servant.” (Ibid, p. 12)
Thus, today, the Ahmadiyya Muslim Community is the manifestation of the kingdom of God on earth. Allah the Almighty manifested such miracles and signs through the Promised Messiahas that His kingdom was firmly established on earth.
Today, this community continues to see further manifestation of those miracles and signs under the leadership of the Khalifatul Masih, who represents the Promised Messiahas and seeks to further the establishment of the kingdom of God on earth. Now, whoever accepts the Promised Messiahas and creates a revolution within himself would also make himself a manifestation of the kingdom of God on earth.
In conclusion, the kingdom of God is established on earth in the sense that the law of nature is constantly in operation under the command of God and His angels. And the kingdom of God is also established on earth in this day and age by the Promised Messiahas, who came so that humanity might once again find the spiritual kingdom of God in their hearts and spread it on the earth.
The Slovenian Book Fair is a trade fair that takes place every year in the capital city, Ljubljana. This year, the book fair took place at the Ljubljana Exhibition and Convention Centre. It is a traditional and the most established book festival in Slovenia, attracting around 100 publishing houses and thousands of visitors each year.
Human Rights, Some Distinctive Features of Islam, Relationship between Religion and Politics in Islam, World Crisis and the Pathway to Peace, and Islam and Freedom of Conscience
During the book fair, visitors took a special interest in the English translation of the Holy Quran and the Slovenian translation of the book Life of Muhammad
Tahir Teacher, UKBefore the World Cup started, there was an uproar in Western media criticising Qatar’s ban on the sale of alcohol at World Cup stadiums. It appeared this ban was introduced last minute by the Qatari government to placate their Muslim citizens, who were concerned that (some aspects of) hosting the World Cup were leading to a disregard for Islamic teachings.
According to Islamic guidelines, Muslims are prohibited from drinking, serving or selling alcohol.
Whilst a lot of football fans agreed the cultures of different countries should be respected, there was still a lot of commotion amongst some Western football fans. FIFA president Gianni Infantino was forced to address the situation by saying:
“If for three hours a day you cannot drink a beer, you will survive” (www. bloomberg.com/news/articles/2022-11-19/ fifa-boss-says-fans-can-survive-for-threehours-without-beer)
Now, after several World Cup matches in Doha, football fans – particularly women – are witnessing the positive effects of the alcohol ban. The same media outlets that were criticising Qatar, are now publishing articles proclaiming how the alcohol ban has made the atmosphere safer for female World Cup fans. (Alcohol ban helps female fans enjoy hassle-free football in Qatar, The Times, www.thetimes.co.uk/article/femalefans-referee-qatar-world-cup-beer-ban6rd3z7cm7)
This comes as no surprise to Muslims, particularly Muslim women, across the world, who have throughout their lives witnessed the tranquillity that comes with following Islamic teachings.
Years of neuroscientific research have shown both the short-term and long-term effects of alcohol on the brain. One of the neurological side effects of alcohol is that it depresses the function of the frontal lobe of the brain, the part of the brain that is prominently involved in a person’s decisionmaking ability, as well as making it harder
for a person to control their emotions. (“Alcoholism and its effects on the Central Nervous System,” Current Neurovascular Research, pp. 256–262, https://doi.org/10.21 74/15672026113109990004)
Sociological studies have also associated high-risk behaviour (or violent and criminal acts) with drinking alcohol. A study in Greater Manchester, conducted over a period of eight years, showed that levels of domestic violence increase after football games. “All increases are driven by perpetrators that had consumed alcohol”. (Football, alcohol and domestic abuse, CEP Discussion Papers. Centre for Economic Performance, LSE, https://ideas.repec.org/p/ cep/cepdps/dp1781.html)
These effects have been universally accepted by society, which has driven a lot of laws associated with the use of alcohol. It is also important to note that in the UK, a lot of public transport services (including Transport for London) have banned the drinking of alcohol on their services to rule out antisocial behaviour. Boris Johnson, who was the Mayor of London, when this ban was introduced, stated:
“I firmly believe that banning the drinking of alcohol on London’s public transport will create a better travelling environment for all Londoners.” (Alcohol ban comes into force on the tube, trams and buses from this Sunday, 1 June, Transport for London, https://tfl.gov.uk/info-for/media/ press-releases/2008/may/alcohol-ban-comesinto-force-on-the-tube-trams-and-busesfrom-this-sunday-1-june)
The guidelines set out by Islam are rooted in a deeper understanding of human psychology and behaviour. We can see governments around the world setting out laws surrounding alcohol (after gathering scientific data for many years), but these laws were already introduced by Islam 1400 years ago.
There is no doubt that the Divine guidelines set out by Islam seek to create a peaceful and harmonious society. They are not there to restrict us, rather, they are there to protect us from negative consequences that could arise.
The 38th Slovenian Book Fair took place from 22 to 27 November 2022, which allowed various publishers to showcase and demonstrate their products to a wide range of visitors from all over the country. There were various exhibitions, lectures, debates, presentations of new books and shows for children.
This year, Jamaat-e-Ahmadiyya Slovenia was represented at the book fair as Islam International Publications. Last year, Jamaat Slovenia was able to publish eight new books in the Slovenian language and all of these books were presented at this year’s book fair. The books included Life of Muhammad, Ten Proofs for the Existence of God, Islam and
This year’s book fair served as a perfect platform for Jamaat Slovenia to spread the true message of Islam. Due to the presence of a large number of people, the preparation for the exhibition stall was done with great enthusiasm. Several posters and brochures were displayed to educate and inform visitors about Islam. Several hundred books were sold and more than a thousand flyers were distributed.
Jamaat-e-Ahmadiyya has already been participating in this book fair since 2015, which led a lot of visitors to our exhibition stall to discuss Islam. These discussions turned out to be very fruitful, as a lot of visitors openly expressed their changed and positive views about Islam.
Besmir Yvejsi Kosovo Correspondent
Jamaat-e-Ahmadiyya Kosovo held Jalsa Seeratun-Nabisa and National Flag Day at the Jamaat Center in Prishtina on 27 November 2022.
Dr Muhamet Peci Sahib moderated the entire programme, which commenced with the recitation from the Holy Quran with Albanian translation, followed by a lecture by Dr Bujar Ramaj Sahib, vice-president of Jamaat-e-Ahmadiyya Albania. He spoke about the Islamic teaching about loving one’s homeland.
After this, an excerpt from the Promised Messiah’sas book Aina-e-Kamalat-e-Islam
was read out, followed by a speech by the president of Jamaat Kosovo on the blessed character of the Holy Prophetsa
The event concluded with a silent prayer, followed by dinner.
After the meal, a question and answer session was held, where the attendees had the opportunity to ask a variety of questions about the Holy Prophetsa, the Promised Messiahas, Khilafat, Jumuah prayer, loyalty in Islam, and the power of prayer.
Around 50 people participated in the event, from various cities, such as Mitrovica, Fushëkosova, Podujeva, Gjilan, Peja, Istog and the surrounding villages. The guests included some members from Jamaat Albania as well.
Mubarak Mosque, Islamabad, UK, 18 November 2022
Accounts from the life of Hazrat Abu Bakr Siddiqra were being mentioned. The status of Hazrat Abu Bakrra in the eyes of the Holy Prophetsa has already been mentioned along with further details. In light of these, it becomes evident that the Holy Prophetsa wanted to appoint Hazrat Abu Bakrra as his successor. As a matter of fact, he indicated that Allah the Almighty would appoint Hazrat Abu Bakrra as his Khalifa and successor. As such, Hazrat Aishara relates that the Holy Prophetsa said to her during his days of illness, “Bring Abu Bakr and your brother to me so that I may have something written down. I fear that a person who is desirous of this [position] may lay claim to this, or that someone may say that they are more deserving. However, Allah and the believers will reject anyone besides Abu Bakr.” (Sahih Muslim, Kitab Fazail-ulSahaba, Hadith 6181)
In other words, if another person makes this claim, they will be rejected and Abu Bakrra alone will become the successor.
Then, there is a narration of Hazrat Hudhaifahra bin Yaman. He has related that the Holy Prophetsa said, “I do not know how long I will remain amongst you. Therefore, obey me and those who will follow me.” At that moment, he pointed towards Abu Bakrra and Umarra. (Sunan Ibn Majah, Kitab-ulSunnah, Hadith 97)
Hazrat Abu Hurairahra related that he heard the Holy Prophetsa say, “Once, I was asleep and saw myself at a well in which there was a bucket. I drew as much water from this well as Allah desired. Ibn Abi Quhafah then took hold of this bucket and drew one or two buckets of water, but there was weakness in his pull. Allah will conceal this weakness of his and pardon him. Thereafter, this bucket turned into a large water-skin made of leather and Ibn al-Khattab took hold of it. I have never seen anyone with such great strength, who could extract the water in the same manner as Umar. He extracted such a large amount that everyone drank to their fill and sat down in their dwellings.” (Sahih al-Bukhari, Kitab Fazial-ul-Sahaba, Hadith 3664)
In other words, he mentioned that both Hazrat Abu Bakrra and Hazrat Umarra would be his successors.
The details of the conduct and moral excellences of Hazrat Abu Bakrra in relation to the incident of ‘Ifk’ [the Great Calumny]
After reciting the tashahud, ta’awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:have already been stated while mentioning previous companions. At present, I would like to mention only a brief account, which makes it absolutely clear that although an allegation – one that could rent the mountains asunder – was levelled against Hazrat Aishara, the love and honour her parents had for the Holy Prophetsa was far greater than their love for her. This reached the extent that during this entire period and for a long time, they left their daughter in the same state in which the Holy Prophetsa considered it appropriate for her to remain, so much so that when Hazrat Aishara came to the house of her parents on one occasion, Hazrat Abu Bakrra immediately sent her back home.
As such, it is recorded in Sahih alBukhari that during the incident of ‘Ifk’, Hazrat Aishara received permission from the Holy Prophetsa and went to her father’s house along with a servant. Hazrat Aishara relates, “I entered the house and saw my mother, Umm-e-Rumman, at the rear end of the house and Hazrat Abu Bakrra on the upper floor. He was reciting the Quran. My mother said, ‘My dear daughter, what brings you here?’ I informed her of the entire incident.”
Hazrat Aishara says, “What I saw was that she [her mother] was not as astounded upon hearing the incident as I was. I had thought that upon hearing the incident she would be shocked.” Her mother replied, “My dear daughter, do not think much of this matter, for by Allah, there is rarely a time when a beautiful woman is married to a person, who loves her dearly and that her husband also has other wives and they do not get jealous of her or abstain from making things up about her.” Hazrat Aishara says, “I saw that my mother was not affected by this incident as much as I was.” Hazrat Aishara
asked, “Does my father know about this incident?”
She replied in the affirmative. Hazrat Aishara then asked her mother, “What about the Holy Prophetsa?” She replied, “Yes, the Holy Prophetsa also knows.” Hazrat Aishara says, “Upon hearing this, tears began to flow and I started to cry. When Hazrat Abu Bakrra heard my cries, he came down from the upper floor where he was reciting the Quran and asked my mother, ‘What has happened to her?’ She replied, ‘She has heard the things that have been said about her.’ Upon this, Abu Bakrra also began to cry and said, ‘My beloved daughter, I say to you on oath, please return back to your home.’” Hazrat Aishara says that she then returned home. (Sahih al-Bukhari, Kitab Tafsir-ul-Quran, Hadith 4757)
With regards to the heinous plot in the incident of ‘Ifk’ [the Great Calumny] and the virtues of Hazrat Abu Bakrra, Hazrat Musleh-e-Maudra states:
“We should ponder over who were those people whom the hypocrites or their leaders would gain benefit from by their slander and who were those people against whom they wished to take out their enmity?” Hazrat Musleh-e-Maudra states, “Even from a cursory glance, one will realise that their enmity was directed towards two people: one of whom was the Holy Prophetsa and the other being Hazrat Abu Bakrra; because she was the wife of one and the daughter of the other. Both these personalities were such that by defaming them, some people would benefit from it politically, economically or to fuel their enmity, or that the goals of certain people depended upon slandering them. Otherwise, simply defaming Hazrat Aishara alone was of no interest to anyone. At the most, the only parties interested in this could have been the other wives of the Holy Prophetsa. It could have been that, seizing the opportunity to degrade Hazrat Aishara and increase their own repute in the eyes of the Holy Prophetsa, the other wives of the Holy Prophetsa, could have taken part in this issue. However, history bears testimony to the fact that none of the other wives of the Holy Prophetsa took part in the calumny. On the contrary, in her own testimony, Hazrat Aishara says that among the wives of the Holy Prophetsa, the only one she considered a rival was Hazrat Zainabra. Aside from her, she did not consider any other wife to be a rival to her.
“However, Hazrat Aishara says, ‘I will never forget the beneficence of Zainab
upon me. When this allegation was levelled against me, the one person who strongly refuted it was Hazrat Zainabra.’ Hence, if anyone could have any personal resentment against Hazrat Aishara, then it could have only been the other wives of the Holy Prophetsa and if they wished, they could have partaken in the slander so that Hazrat Aishara would be degraded in the eyes of the Holy Prophetsa and by means of this, they could have elevated their own standing.
However, history attests to the fact that the other wives did not involve themselves in the matter at all. If any of them were asked, they only commended Hazrat Aishara. It is recorded regarding another wife that when the Holy Prophetsa mentioned the matter to her, she said, ‘I have found nothing but good in Aisha.’ If there could have been any potential for enmity against Hazrat Aishara, it would have been from the other wives, however, their involvement in the matter cannot be established. Furthermore, there is no reason for men to harbour enmity against women. Thus, this allegation against her was either because of enmity against the Holy Prophetsa, or enmity against Hazrat Abu Bakrra
“There was no way for the proponents of this allegation to snatch away the status granted to the Holy Prophetsa, however, what they feared was that even after the Holy Prophetsa, they would be unable to fulfil their objectives. They saw that if anyone was capable of being a successor to the Holy Prophetsa, it was Abu Bakrra. They saw this as a threat and thus created an allegation against Hazrat Aishara so that she would fall out of favour in the Holy Prophet’ssa sight as a result of which the stature of Hazrat Abu Bakrra among the Muslims would also diminish. The Muslims would begin thinking ill of Hazrat Abu Bakrra and would abandon the love that they had for him, thereby closing the door for Hazrat Abu Bakrra to become the Khalifa after the Holy Prophetsa.”
Hazrat Musleh-e-Maudra continues, “Just as in the time of the First Caliph [of the Promised Messiahas], the Paighamis would create allegations against me in constant attempts to slander me. It is for this very reason that, after mentioning the incident of the calumny against Hazrat Aishara, God Almighty also mentions Khilafat. It is clearly stated in the Hadith that in their conversations with each other, the Companions would say that if anyone held a rank after the Holy Prophetsa, it was Hazrat Abu Bakrra
“Then, it is recorded in the ahadith that once, a person came to the Holy Prophetsa and said, ‘O Messengersa of Allah, fulfil such and such need of mine.’ He replied, ‘Not now, return later.’ He was a Bedouin and was unacquainted with the principles of civility and politeness, and bluntly said, ‘You are human after all. If you have passed away by the time I return, then what should I do?’ The Holy Prophetsa said, ‘If I am no longer in this world, then go to Abu Bakr. He will fulfil your needs.’ Similarly, it is mentioned in the ahadith that once, the Holy Prophetsa said to Hazrat Aishara, ‘O Aisha, I wished to appoint Abu Bakr after me; however, I know that Allah and the believers will not be content with anyone but him, which is why I do not say anything.’ Thus, the Companions naturally understood that if anyone from among them possessed any rank after the
Holy Prophetsa, it was Hazrat Abu Bakrra and he alone was worthy enough to become the Khalifa.
“Life in Mecca was such that the custodianship of government was not even plausible, but in Medina, after the arrival of the Holy Prophetsa, his rule was established and naturally, this question arose among the hearts of the hypocrites because, upon the Holy Prophet’ssa arrival, many of their hopes were foiled. When Abdullah bin Ubayy bin Sulul realised that any possibility of him coming into power was dwindling, he was infuriated and although he had apparently assimilated among the Muslims, he always tried to fracture Islam. Seeing as there was nothing else he could do, the only remaining desire he could have was to become the ruler of Madinah after the Holy Prophet’ssa demise. However, as soon as worldly leadership came about among the Muslims and they saw a new order, they began asking the Holy Prophetsa various questions regarding the manner of Islamic governance; i.e., what would be the state of Islam after him and what should the Muslims do? When Abdullah bin Ubayy bin Sulul saw this happening, he grew fearful because Islamic rule would be established in such a way that he would have no part in it. He wished to stop this from happening, and when he pondered over it, he realised that if there was anyone who could establish an Islamic government based on Islamic principles, it was Abu Bakr, and after the Holy Prophetsa, the Muslims looked towards him (Hazrat Abu Bakrra). They regarded him in higher esteem than all others. Hence, he saw his own benefit in slandering him and defaming him in the sight of others, even in the sight of the Holy Prophetsa
“He found the opportunity to do this when Hazrat Aishara was left behind [whilst returning] from a war and that wretched person levelled an abhorrent allegation, that has been hinted at in the Holy Quran and is mentioned in detail in the ahadith Abdullah bin Ubayy bin Sulul’s aim was the humiliation of Hazrat Abu Bakrra in the public eye and to sour his relationship with the Holy Prophetsa, thereby hindering the establishment of an institution that he saw to be inevitable (he could see that it was bound to happen). Its establishment would completely ruin all his hopes. It was not only Abdullah bin Ubayy bin Sulul who dreamed of leadership after the Holy Prophetsa, but there were also others steeped in this illness. Hypocrites always perceive their own deaths as far off, yet they estimate the demise of others; as such, Abdullah bin Ubayy bin Sulul considered his own death to be in the distant future. Little did he know that he would die a distressing death during the lifetime of the Holy Prophetsa He would conjecture that after the demise of the Holy Prophetsa, he would become the king of Arabia. However, he realised that Muslims profess to Abu Bakr’s virtue, piety and esteem; if the Holy Prophetsa did not lead prayer, then Abu Bakr would lead the prayer in his stead. If one was unable to seek an edict from the Holy Prophetsa, the Muslims would seek the edict from Abu Bakrra. Realising this, Abdullah bin Ubayy bin Sulul became extremely worried about his hopes for future leadership and so he sought to remove [this worry]. Hence, in order to remove it and to diminish the renown and esteem of Hazrat Abu Bakrra
in the sight of Muslims, he created an allegation against Hazrat Aishara, so that the Holy Prophetsa would develop an aversion to Hazrat Aishara. As a result of developing an aversion for Hazrat Aishara, he sought to diminish Hazrat Abu Bakr’sra honour in the sight of the Holy Prophetsa and all Muslims, thereby halting any chance of him becoming the Khalifa.
“This same matter has been mentioned by Allah the Almighty in the Holy Quran, when He says,
‘Verily, those who brought forth the lie (against Hazrat Aishara) are a party (of socalled Muslims) from among you.’ However, Allah the Almighty also states,
‘Think it (this allegation) not to be an evil for you; nay, it is good for you (and a means of success).’”
Hazrat Musleh-e-Maudra continues, “Allah the Almighty stated that he would now expound upon a principle related to Khilafat and states that the hypocrites can try their utmost, but they will fail and He will certainly establish Khilafat, because Khilafat is connected to prophethood and is a means of safeguarding the divine light.” (Khutbat-e-Mahmud, Vol. 18, pp. 451-455)
Hazrat Musleh-e-Maudra states:
“Observe how, from the beginning of Surah al-Nur till the end, the same subject matter is being mentioned. First, the calumny against Hazrat Aishara is mentioned, and seeing as the actual reason for this calumny against her was to humiliate Hazrat Abu Bakrra and to ruin his relationship with the Holy Prophetsa and subsequently diminish his honour in the sight of Muslims so that he would not become the Khalifa after the Holy Prophet’ssa demise – because Abdullah bin Ubayy bin Sulul had realised that if the Muslims looked towards anyone after the Holy Prophetsa, it was Abu Bakrra and if Khilafat was established through Abu Bakrra, then Abdullah bin Ubayy bin Sulul’s dreams of leadership would never be fulfilled. Therefore, right after mentioning this allegation, Allah the Almighty mentions Khilafat and says that Khilafat is not a monarchy. Rather, it is a means of maintaining the divine light, which is why its establishment rests in the hands of Allah the Almighty. For it to falter would mean the ruin of the light of prophethood and the divine light. Hence, He will certainly establish this light, and after prophethood, He will never allow the establishment of a monarchy and will appoint whoever He chooses as the Khalifa. In fact, He promises that he will not just make one, but will grant the mantle of Khilafat to many among the Muslims and thus extend the era of this spiritual light. This matter is just as Hazrat Khalifatul Masih Ira used to describe; Khilafat is not like soda water [beverage] from Kaisari’s shop, which anyone can drink. Similarly, Allah states that if you wish to create allegations, then go ahead; you cannot erase Khilafat, nor can you hinder Abu Bakr from becoming the Khalifa, because Khilafat is a light. This light is one of the manifestations of Allah and no human effort can erase it.
“Then, He says that the light of Khilafat can be found in other homes as well and no human can stop its manifestation through
their own efforts or ploys.” (Khutbat-eMahmud, Vol. 18, p. 457)
In any case, he covered the topic of Khilafat in the sermon that he delivered. This shows the status of Hazrat Abu Bakrra in the eyes of the Holy Prophetsa and furthermore, the practical testimony given by Allah the Almighty proved that after prophethood, the institution of Khilafat would remain, as prophesied by the Holy Prophetsa, and so it did. Thereafter, if there was a monarchy, it was something that happened later. Then, in accordance with the promise of Allah the Almighty, the institution was re-established through the Promised Messiahas
With regards to Hazrat Abu Bakr’sra humility and meekness, Hazrat Sa’eed bin Musayyibra narrates that once, the Holy Prophetsa was sitting in a gathering with some of his Companions, when someone began disputing with Hazrat Abu Bakrra and caused him distress. Hazrat Abu Bakrra remained silent. That person again caused him distress, upon which Hazrat Abu Bakrra remained silent.
After being discourteous towards Hazrat Abu Bakrra a third time, Hazrat Abu Bakrra retaliated. When Hazrat Abu Bakrra retaliated, the Holy Prophetsa stood up. Hazrat Abu Bakrra humbly submitted, “O Prophetsa of Allah, are you angry with me?” The Holy Prophetsa replied, “There was an angel that descended from the heavens who was refuting all that the other man said against you. When you retaliated, Satan appeared, and I do not remain seated in a gathering intruded on by Satan.” (Sunan Abi Daud, Kitab-ul-Adab, Hadith 4896)
Furthermore, the Holy Prophetsa stated, “O Abu Bakr, there are three things that are true for everyone: [Firstly,] a person who is wronged by means of something and shows forgiveness is honoured by Allah through His help. [Secondly], a person who gives gifts in an effort to better and improve relationships, Allah increases their wealth for them thereby. Thirdly, one who adopts begging as a means to amass wealth, Allah decreases their wealth and causes a shortage thereby.” (Majmu Al-Zawaid, Vol. 8, p. 247, Kitab-ul-Birr Wa Al-Sillah, Hadith 13698, Dar-ul-Kutb Al-Ilmiyyah, Beirut, 2011)
Whilst mentioning the qualities of Hazrat Abu Bakrra, the Promised Messiahas states:
“He possessed complete understanding, he was enlightened about Allah, he was forbearing, he had an exceptionally benevolent nature, and he spent his life with humility and simplicity. He was exceedingly forgiving and an embodiment of kindness and mercy. He was known and recognised for the light visible on his face. He had a deep connection with the Holy Prophet Muhammadsa, and his soul was bound to the soul of The Best of All. The light which enveloped his Leader and Master and beloved of God [i.e., the Holy Prophetsa] also enveloped him. He was shaded beneath the wondrous shadow of the light of the Holy Prophetsa and his grand blessings. He was distinguished amongst all for his understanding of the Quran and his love for the Leader of All Prophets and the Pride of Humankind [i.e., the Holy Prophetsa]. When heavenly wonders and divine secrets were unfolded before him, he severed all worldly ties, threw aside his physical relationships and took on the character of his beloved. He discarded all his desires for the sake of the
Singular Divine Being and was purified of all physical impurities, taking on the colour of the One True God. He became absorbed in the majesty of the Lord of All the Worlds. And when true divine love began to flow in his every vein and established itself in the depths of his heart and in every particle of his being, and when his every word and action – his reason to sit or stand – began to manifest light, then he was bestowed the title of al-Siddiq. Thus, among the abundance of novel and deep knowledge he was bestowed, the best of what he received was from the court of God. Honesty was a quality deeply ingrained in him and a distinctive trait of his nature. It was this very honesty and light that emanated from his every word, action, movement, pause, sense, and breath. He was included amongst those upon whom blessings were bestowed by the Lord of the Heavens and the Earth. He was a beautiful piece from the book of prophethood and was the imam of distinguished saints and the courageous youth. He was amongst a select few who possessed a nature the likes of prophets.”
Furthermore, the Promised Messiahas states:
“Do not take these words as an exaggeration or a form of warm treatment or reverence, nor consider them as words flowing out from the fountain of love. In reality, this is a truth revealed to me from the court of the Lord of Honour.”
In respect to the status of Hazrat Abu Bakrra and the many aforementioned virtues, the Promised Messiahas says that Allah the Almighty revealed these qualities and traits to him directly.
The Promised Messiahas states:
“Hazrat Abu Bakr’sra drink was the water of ‘faith in God’ and he would rely less on any other means. As far as morals are concerned, he was a reflection of our Prophetsa and Mastersa and he held an eternal affinity to the Best of Creation. It was owing to this that in just a brief moment, he attained from the blessings of the Holy Prophetsa what others could not attain in lengthy periods and in far-off lands.” (Sirrul Khilafah [Urdu translation], pp. 101-103)
In regards to Hazrat Abu Bakrra being amongst the 14 companions of the Holy Prophetsa, there is a narration of Hazrat Alira. He narrates, “The Holy Prophetsa once said, ‘Surely, every prophet has been given seven noble companions (or he simply said companions), however, I have been given 14.” We asked him who they were. He replied, “You and your two sons (i.e., Hazrat Alira and his two sons), Hazrat Ja’farra, Hazrat Hamzahra, Hazrat Abu Bakrra, Hazrat Umarra, Hazrat Mus’ab bin Umairra, Hazrat Bilalra, Hazrat Salmanra, Hazrat Ammarra, Hazrat Miqdadra, Hazrat Hudhaifahra, and Hazrat Abdullahra bin Mas’ud.” (Jami atTirmadhi, Kitab-ul-Manaqib, Hadith 3785)
Hazrat Abu Bakrra was also once given leadership of the Hajj (pilgrimage) delegation by the Holy Prophetsa. In this regard, it is recorded that in the year 9 Hijri, the Holy Prophetsa appointed Hazrat Abu Bakrra as the Amirul Hajj (Leader of Hajj) and sent him towards Mecca. When the Holy Prophetsa returned from the Battle of Tabuk, he desired to perform Hajj. He was told that the polytheists also perform the pilgrimage amongst everyone else, chant polytheistic chants, and circumambulate the Ka’bah naked. Upon this, the Holy
Prophetsa abandoned his desire to perform Hajj that year and sent Hazrat Abu Bakrra as the leader of Hajj. (Al-Rauz-ul-Unf, Vol. 4, p. 318, Dar-ul-Kutub Al-Ilmiyyah, Beirut), (Umdatul Qari, Sharah Sahih al-Bukhari, Vol. 9, p. 384, hadith 1622, Dar Ihya AlTurath, 2003)
Hazrat Abu Bakrra departed from Madinah with a party of three hundred companions. The Holy Prophetsa also sent 20 sacrificial animals with them and adorned them with a neckpiece to mark them for sacrifice. Hazrat Abu Bakrra himself took five animals for sacrifice. (Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 3, [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah], p. 295)
According to the narration, Hazrat Alira announced the opening verses of Surah atTaubah during this Hajj. The details of this were presented in a sermon about Hazrat Alira and in the initial mention of Hazrat Abu Bakrra. Nonetheless, I will briefly mention it here. When Surah Bara’ah (Surah alTaubah) was revealed to the Holy Prophetsa, he had already sent off Hazrat Abu Bakrra as the leader of Hajj. It was humbly submitted to the Holy Prophetsa, “O Prophetsa of Allah, perhaps you should send this chapter to Hazrat Abu Bakrra so that they may recite it there.” The Holy Prophetsa replied, “No one can fulfil this obligation except for a member of my household.” Thereupon, the Holy Prophetsa summoned Hazrat Alira and said, “Take the beginning of Surah al-Taubah, and on the day of sacrifice when the people have gathered at Mina, announce that no disbeliever shall enter paradise and no polytheist will be permitted to perform Hajj in the future, nor will anyone be permitted to circumambulate the Ka’bah unclothed. Moreover, any covenant made by the Holy Prophetsa to anyone will be duly fulfilled.”
Hazrat Alira departed with this instruction. En route, he encountered Hazrat Abu Bakrra. When Hazrat Abu Bakrra saw or encountered Hazrat Alira, he asked, “Have you been appointed the leader or will you follow my lead (Hazrat Abu Bakrra asked Hazrat Alira)?’ Hazrat Alira replied, “I will follow your leadership.” Thus, the two continued on their journey. [Hazrat Alira said,] “I am under your leadership, but I will be the one to recite these verses.” Nevertheless, Hazrat Abu Bakrra oversaw the people performing Hajj, and that year, the Arabs set up their camp in the same place that they would during the period of ignorance. When the day of sacrifice arrived, Hazrat Alira stood up and made the announcement he was instructed to make by the Holy Prophetsa. As I have mentioned, the details of this incident have already been mentioned. (Ibn Hisham, Al-Sirah al-Nabawiyyah [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah, 2001], p. 836)
This mention of Hazrat Abu Bakrra will continue in due course, God willing. At this time, I would like to speak about a few deceased members.
The first is respected Muhammad Dawood Zafar Sahib, who was a missionary serving in the Raqeem Press and was the son of Chaudhary Muhammad Yusuf Sahib. He passed away on 16 November at the age of 48.
[“Surely, to Allah we belong and to Him shall we return.”]
His funeral prayer will be offered, God willing. I will lead his funeral prayer following the Friday prayers. In 1998, he completed the Shahid course from Jamia Ahmadiyya Rabwah. Thereafter, he served as a missionary in various places. In 2001, he came here to England and was posted to the Raqeem Press in Islamabad. He very passionately rendered his services. He held a deep bond of love with Khilafat. Whilst living in Islamabad, he also had the opportunity of serving as Sadr (president) jamaat Islamabad. He also had the honour of performing the Umrah. He was a musi He is survived by his parents, wife, three sons and a daughter.
His father, Chaudhary Yusuf Sahib says, “When I encouraged Dawood to become a missionary, he fully obeyed this desire of mine. Some people told him that if he was to strive just as much in seeking secular knowledge, then he would be able to find much better employment and improve the financial circumstances in his home. However, Dawood Sahib disregarded such suggestions straight away. From becoming a Shahid missionary up until his demise, he upheld his waqf (life-devotion) with loyalty. He was a very obedient son.” His father further states, “He would obey everything I said without ever refusing. He always desired to give me peace of mind. Despite facing financial problems, he never once thought of abandoning his waqf.” He further says, “During his education in Jamia, he would not even have enough money to repair a punctured tyre on his bicycle due to financial constraints. He would inflate the tyre at home and manage to reach Jamia and would do the same upon his return. He never once complained or expressed any discontent. He was a missionary who was obedient to the Khalifa of the time and understood his desire.”
His wife, Mubarika Sahiba, says, “Our relationship lasted 22 years. He was very tender-hearted and hardworking, had complete and utter trust in God and selflessly helped and served others. There were many instances during our lives when some things seemed apparently impossible and I would question what could be done. He would say to trust Allah and that everything would be alright, and by the grace of Allah, this would transpire. He would always advise the children to become good humans and that they should never be a cause of pain to others.” She continues, “He would seat the children and tell them that whatever he has achieved has only been possible because of his connection with Khilafat and because of the Community. It was always his aspiration that Allah enables him to duly fulfil his waqf [dedication].”
His daughter, Darmana Sahiba, says, “He only desired one thing from us, that we become good Ahmadi Muslims, to look after those around us, and to never be a source of pain for anyone.”
His eldest son Rauhaan says, “My father was always concerned for our spiritual upbringing. Whenever we asked a question, as a missionary, he would always try to answer it in light of the teachings of the Holy Quran and in religious terms.”
His youngest son, Fouad Dawood, who is 15 years old, says, “In the final days of his illness, when he was suffering from cancer,
it became very intense, and in those final days, he told me, I wanted to see you live a beautiful life, however, my Allah desires something else for me and I am content with His will.’”
In any case, he would always advise his children to do good, and to develop a bond with the Community and with Khilafat. May Allah the Almighty enable them to act upon his advice and may He accept his supplications for them. Be they life-devotees, workers, or missionaries, everyone has generally written that Dawood Sahib was a very cheerful, sociable, friendly and amiable individual, and that he was very skilled in his profession in computer and artwork. He was a missionary, but his mind was also very sharp in technical tasks and in editing etc. He carried out great work at the Raqeem Press and he had the wonderful opportunity to utilise his skills. He always saw services to the Community as a means of honour for himself.
A relative has written that he would help others in secret. He would quietly help those in need and his relatives financially. May Allah the Almighty grant him forgiveness and mercy. May He grant his children patience and forbearance, enable them to continue to carry out his good deeds and grant his parents patience and forbearance.
The second funeral prayer – there are two in absentia – the first of which is of Ruqayya Shamim Bushra Sahiba, wife of the late missionary in Spain, Karam Ilahi Zafar Sahib, who had served as a missionary in Spain. She also passed away a few days ago.
[“Surely, to Allah we belong and to Him shall we return.”]
She was born in Qadian in 1932. By the grace of Allah the Almighty, she was a musia. She had the honour of serving as the Sadr Lajna in Spain for a number of years. She has three sons and three daughters. One of her grandsons, Ataul Mun’im Tariq, is a life-devotee who is serving as the incharge of the central Spanish desk. One of her granddaughters is also married to a missionary. Two of her sons are active in their services to faith, by the grace of Allah the Almighty and her elder son is serving as the Naib Ameer.
Ruqayya Sahiba’s paternal grandfather was Maulvi Fakhruddin Sahibra and her grandmother was Bibi Sahibara, who were originally from Bhera. In the time of the Promised Messiahas they migrated to Qadian after pledging their allegiance. Her maternal grandfather was Bhai Abdur Rahim Sahibra who was from Ajmer. He was originally a Sikh, but then he had the honour of pledging allegiance at the hand of the Promised Messiahas. He too migrated to Qadian to study after pledging his allegiance. In this way, her grandparents on both sides were companions of the Promised Messiahas
In relation to Ruqayya Sahiba, her son writes, “She had a special connection with Da’wat-ul-Amir and had read it a number of times. She would say that after reading this book, many of the questions and doubts in her mind would be answered. She had a deep affection for prayer from the age of 12. She would supplicate to Allah the Almighty to keep her on the paths of faith, and on the right path. She would pay great attention to
observing the purdah. She was an example for the women of the Community. She had compassion for the sick and the needy and was ever-ready to help them in every way possible.
In the early days after arriving in Spain with Maulana Sahib, she had to face great difficulties in Spain. Due to his preaching efforts, the police would often detain him or raid his home. The police would search for evidence of his outreach activities, but by the grace of Allah, she remained firm in her conviction – just like her husband –that in the end Allah the Almighty would certainly come to their aid and remove all their difficulties.
When Hazrat Khalifatul Masih IIIrh instructed Maulana Sahib to find a suitable land in Cordoba to construct a mosque, she also assisted in this to the best of her abilities.” Her son then writes, “When the construction of Masjid Basharat commenced she would travel almost every day with her husband by bus etc. from Cordoba to Pedro Abad to inspect the construction work and its progress. She had the records of all the expenditures and she served as an accountant for the construction of the mosque.”
Her son Fazl Ilahi Qamar says, “My mother always bore in mind the instructions of Hazrat Khalifatul Masih IIra He instructed her, ‘Always keep your duties in mind and counsel your husband. You are going to a country where you must not allow your husband to become slack in his outreach efforts, rather, you should make him even more active therein. You shall have plenty of time together after passing away, therefore, based upon this, you must strive to make these days of your life in your work as beneficial as possible.’” As it were, she continued to act upon these instructions, and no matter the circumstances, she always acted with patience and forbearance with the pleasure of Allah the Almighty in mind. The initial days were extremely difficult, yet she endured them with great fortitude, and she always gave precedence to her faith over the world.”
Whilst acting upon the instructions of Hazrat Musleh-e-Maudra, she set an example in a European country where it was a crime to even utter the name of Islam. She played a distinct role in the propagation of Ahmadiyyat in Spain. May Allah the Almighty grant her forgiveness and mercy and elevate her rank. May He enable her children to continue her good deeds.
The third mention is of respected Tahirah Hanif Sahiba, who was the daughter of Syed Zain-ul-Abideen Walliullah Shah Sahibra and the wife of the late Mirza Hanif Ahmad Sahib, who was the son of Hazrat Musleh-eMaudra. She also passed away recently.
and spent time in Arab countries. Tahira Begum Sahiba’s mother’s name was Syedah Sayyarah Sahiba. She was originally from Damascus and was an Arab. Ahmadiyyat entered the family of the deceased through her paternal grandfather, Dr Syed Abdul Sattar Shah Sahibra, who pledged allegiance at the hands of the Promised Messiahas in 1901. Allah the Almighty guided the entire family, the children and the elders as well, through dreams and thus strengthened their faith. Hazrat Dr Syed Abdul Sattar Shah Sahibra was the maternal grandfather of Hazrat Khalifatul Masih IVrh and so she was his cousin. Respected Tahira Sahiba served as the Secretary Islah-o-Irshad for Lajna Imaillah Rabwah from 1972 to 1990. She also spent some years in Sierra Leone along with her husband, who was a waqif-ezindagi. Allah the Almighty bestowed them with three daughters and a son.
Her eldest daughter, Amatul Momin, says, “Aside from the five daily prayers, we observed that our mother was very regular in offering the Tahajjud prayer, observing the fasts and reciting the Holy Quran. In fact, she would also offer the Ishraq prayer as well [a voluntary prayer offered after the sun has risen]. She would always keep to her routine. She would carry out all her work in a loving and diligent manner and this was also the case with her worship.”
She further says, “I would be amazed as to how she was able to fulfil all her other tasks in addition to this, for example, fulfilling the rights of her in-laws and the rights of the neighbours, looking after our father, preparing food for the children and passionately serving the guests. She had great love for the Community and had a sincere bond with every Khalifa in her lifetime. She was extremely loyal to Khilafat. She would be particularly mindful of paying her Wasiyyat. She would always advise others to write to His Holiness and she would say that after writing to the Khalifa of the time one feels a sense of contentment. (She would also write to me regularly. In fact, after every sermon, I would receive letters from her, in which she would express her thoughts about its various aspects and mention those points that she particularly liked). She never expressed any words of complaint and if ever something was said like this in which we were present, she would tell us that there was no need to engage in such talk as she always found that such people always incurred their own loss as a result of it and gained no benefit from it.”
As I mentioned, she had an extraordinary bond with Khilafat. She greatly looked after the poor. Akhtar Sahib wrote to me that their father left their mother and them, and so the deceased gave them a place in her house and looked after them like her own children and took care of all their needs, including food and drink, clothes, studies and did not let them feel [affected by their circumstances].
By the grace of Allah the Almighty, she was a musia. As I mentioned, she was the daughter-in-law of Hazrat Musleh-e-Maudra and she was my maternal aunt. She was born in 1936 in Qadian. As I mentioned, her father was Syed Zain-ul-Abideen Walliullah Shah Sahibra, who wrote the commentary of [Sahih] Bukhari which comprises many volumes. He was a great scholar
May Allah the Almighty always grant her His forgiveness and mercy. May He grant her station in the company of her elders and enable her children to continue her good deeds.
(Official Urdu transcript published in Al Fazl International, 9 December 2022, pp. 5-10.
Translated by The Review of Religions.)
[“Surely, to Allah we belong and to Him shall we return.”]