Strengthening family bonds: Islamic teachings on maintaining family ties
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Prophet Lot: the Messenger sent to Sodom and Gomorrah
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Abide by the words of the Khalifa of the time
Orientalists’ views on Ahmadiyya: An analysis by Prof Martijn Theodoor Houtsma, University of Utrecht
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www.alhakam.org
AL HAKAM | Friday 10 February 2023 | Issue CCLVI
AAhmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7388
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A group of Waqf-e-Nau boys and girls from the UK were blessed with the opportunity to meet Hazrat Mirza Masroor Ahmad, Khalifatul Masih V, may Allah be his Helper, in a virtual mulaqat on 5 February 2023.
The children assembled in the Tahir Hall at the Baitul Futuh Mosque complex in Morden, Surrey.
Hazrat Amirul Momineenaa conveyed his salaam and on seeing the hall full of children, said: “It seems like you have
arranged a Jalsa.”
Hazrat Amirul Momineenaa then called Sabeeh Rahman to recite a portion of the Holy Quran. Najma Tayyab read out the English translation. Bariya Rahman presented a hadith of the Holy Prophetsa and Qurat-ul-Ain read out the Urdu translation. Thereafter, Jahid Haq had the opportunity to present a nazm, composed by Hazrat Musleh-e-Maudra. After Jahid had completed the nazm, Hazrat Amirul
Momineenaa asked how old he was, to which he said he was 11. Huzooraa said to Jahid to tell his mother to give him more training in reciting nazms, saying, “read it in the same manner your mother does.” Huzooraa then asked him, “You’re Laiq Tahir Sahib’s maternal grandson?” Jahid replied in the affirmative.
Hazrat Khalifatul Masih Vaa then called
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Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
The final supplication of the Holy Prophetsa
It is narrated by Abbad ibn Abd Allah ibn az-Zubayr that Hazrat Aishara informed him that she heard the Holy Prophetsa and listened to him carefully before his demise while he was leaning his back on her and saying, “O Allah! Forgive me, and bestow mercy on me, and join me with [Yourself], the [Highest] Companion.” (Sahih al-Bukhari, Kitab almaghazi, Bab maradi n-nabiyyisa wa wafatah)
Hazrat Mirza Ghulam Ahmadas, In His Own Words
“Allah the Exalted paves the way for those who employ the means of prayer [du‘a]. He does not dismiss supplications. [...] However, the Holy Quran mentions two aspects of du‘a:
“One is that Allah desires to make His servant submit to His will, and the second is that He accepts his [prayer]. Hence, the words, مکنولبنلو
[And We will try you with something of fear and hunger.
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<< Continued from previous page
(Surah al-Baqarah, Ch. 2: V. 156)], indicate that He desires to make His will prevail. The emphasis which has been placed through the emphatic nun [nun al-tawkid al-thaqilah] implies that Allah the Almighty wishes to convey that in case an immutable decree [qaza-emubram] is manifested, the only cure is
[‘Surely, to Allah we belong and to Him shall we return.’ (Surah al-Baqarah, Ch. 2: V. 157)]
The second aspect alludes to the passionate manifestation of God Almighty’s grace and mercy, which has been signified by the words, مکل بجتسا ینوعدا
[‘Pray unto Me; I will answer your [prayer].’ (Surah al-Mu’min, Ch. 40: V. 61)] [...]
In short, one must remember this distinction with regard to du‘a that on some occasions, Allah the Exalted desires to make His will prevail, and in other instances, He accepts one’s supplication. In other words, this relationship is based on mutual friendship. Just as our Holy Prophetsa was granted magnificent acceptance to his supplications, he also exhibited the highest level of contentment and submission. For instance, eleven of his children passed away; however, he never questioned ‘why’?” (Al Hakam, 28 February 1902; Malfuzat [1984], Vol. 3, pp. 225-226)
Thereafter, the children had the opportunity to ask Huzooraa various questions on an array of matters.
Bariya Shams, 10, from Guildford Jamaat, shared that upon entering secondary school, she intends to wear a hijab. She expressed her apprehension about the reaction of fellow students and sought guidance from Hazrat Amirul Momineenaa on this matter.
Hazrat Khalifatul Masih Vaa asked her if she has firm faith in Islam as the true religion, to which she replied in the affirmative. Huzooraa then stated that Allah the Almighty has commanded women to wear a hijab on reaching maturity. He emphasised that it is important to follow Allah’s commands and not be afraid of others. Huzooraa asked Bariya Shams, “Do you want to please Allah or your friends?” Bariya replied that she wants to please Allah. Hazrat Amirul Momineenaa reassured her by saying, “If you want to please Allah, then there is no need to fear other people.” Huzooraa added, “We are truthful, our religion is true, and our faith is unwavering.” Huzoor then mentioned that he is intentionally speaking in Urdu to encourage the Waqf-e-Nau boys and girls to learn the language.
Mian Labeed Ahmad from Southall Jamaat asked Huzooraa for advice on how a Waqf-e-Nau boy or girl could engage in tabligh
Hazrat Amirul Momineenaa said he emphasised several times in various classes and meetings that a Waqf-e-Nau boy or girl should lead by example. They should take care of their salat, interact with fellow students in a friendly and non-argumentative manner, focus on their studies, and listen to their teachers. By exhibiting good morals and speaking positively, Huzooraa said, people will naturally ask about their identity. “When people see that your morals and ethics are good, and you say good things, they will ask you ‘who are you?’. Then you can tell them that you are an Ahmadi Muslim,” which will provide a chance to do tabligh and explain that the Holy Prophetsa prophesied the arrival of the Promised Messiahas to revive the teachings of Islam at a time when Muslims were to have forgotten its principles.
Reeha Shehzad, of Central Croydon Jamaat, asked Hazrat Amirul Momineenaa to explain how the formation of 73 sects of Muslims were formed.
“Today, by the grace of Allah, Ahmadiyyat has spread throughout the world,” the number of people accepting Islam Ahmadiyyat is increasing daily, fulfilling Allah’s promise. The existence of multiple sects was foretold by the Holy Prophetsa. Ahmadiyyat aligns with the Holy Prophet’sas prophecies and God’s promises, making it the true manifestation of Islam.
Baseerat Ahmad, from Balham Jamaat, asked if Satan had submitted to Allah’s command to prostrate, would it mean there would only have been heaven and all of us would only do good deeds.
Hazrat Khalifatul Masih Vaa said that Satan was never going to prostrate, because Allah did not create him in the same manner as He created man. When commanded to prostrate, Satan declared himself superior because he was created from fire, and man was created from clay. Prostrating was not in Satan’s nature, and Allah already knew this.
Hazrat Amirul Momineenaa explained that if Satan had not existed, man would not have the ability to distinguish between good and evil. Allah has given humans the choice and laid bare the consequences of good and bad deeds. Those who choose to do good deeds will be rewarded by Allah.
Nabeeha Sheikh, of Wolverhampton Jamaat, asked Hazrat Khalifatul Masih Vaa how one can, along with prayer, ensure the safety of the Jamaat and its mosques from opposition and negative forces, referencing the recent martyrs in Burkina Faso.
Hazrat Khalifatul Masih Vaa stated that security arrangements and maintaining a heightened awareness of our surroundings can assist in preventing similar incidents from occurring. He also referred to the tragic event in Burkina Faso and how the poor Burkinabe Ahmadis, living in a remote village, were caught by surprise.
Rayan Ahmad Mirza, from Gillingham Jamaat, said that Huzoor’saa mother, Syeda Nasira Begum Sahiba as well as his sister have composed poems. He asked Huzooraa if he had also written any poem.
Hazrat Khalifatul Masih Vaa smiled and answered, “I have never written any poems. I am not a poet.”
Anabiya Asif, from Nottingham Jamaat, asked why it was so important for girls to wear the hijab and not boys.
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Mansoor-ul-Haq to read the English translation of the nazm. Huzooraa asked him how old he was, to which he replied that he was 10. Huzooraa smiled and encouraged him to eat more, as he appeared to be very slim.
Attaul Baqi then presented a short speech about the prophecy of Musleh-eMaud, the Promised Son. Hazrat Khalifatul Masih Vaa asked him who his father is and where he is from; Attaul Baqi replied that
his father is Abdul Muqtadir and that he lives in Tooting.
Afan and Samreen Mansoor then read the transcript of an interview with Hazrat Khalifatul Masih Vaa that was published in Al Hakam (on 15 February 2019) about Huzoor’saa personal memories and recollections of Hazrat Musleh-e-Maudra Afan was called first to read the first part. Addressing Afan, Huzooraa asked what class he was in, to which Afan replied that he was in year 5. Samreen Mansoor then read the remaining part of the interview.
Huzooraa explained that the Holy Prophetsa prophesied that a time would come when the Muslim Ummah would forget the teachings of Islam, neglect the guidance of the Holy Quran, and have leaders who promote their personal perspectives, leading to the formation of sects. At that time, the Promised Messiahas would arrive to unite the various sects and the Holy Prophetsa declared that those who believe in the Promised Messiahas will be true Muslims. Hence, the Holy Prophetsa instructed that upon the arrival of the Promised Messiahas, one should convey his salaam to him and accept him. Hazrat Amirul Momineenaa continued by addressing the incorrect belief among some Muslims today that Prophet Jesusas is still alive and will return, and he and the Mahdi will forcibly convert people to Islam. Huzooraa stated that this notion is incorrect.
Huzooraa added that the reason for the plight of Muslims today is their failure to accept the Promised Messiahas
Hazrat Khalifatul Masih Vaa replied, “I recently answered this question.” According to Allah’s commands, girls should start wearing hijabs once they reach the age of maturity, as it brings them safety and security. Modest dress promotes pure thoughts and morals, Huzooraa added. Huzooraa said that the young questioner will understand the importance of hijab better as she grows older and realises that some people exhibit immoral behaviour. Women wear hijabs to protect themselves from such individuals.
Mashood Ahmad, of West Croydon Jamaat, asked Huzooraa if it is permissible for Waqf-e-Nau boys to become football players.
Hazrat Khalifatul Masih Vaa answered that playing football is permissible, but added that unless one becomes an exceptional player, it is unlikely to be of great material benefit for them personally. Instead, Huzooraa suggested pursuing a good profession and excelling in studies,
while still playing football. “Waqf-e-Nau should strive to benefit the world,” Huzooraa emphasised, suggesting that one’s focus should be on how they can be of service to others.
Atiyatul Sabuh, of Clapham Junction Jamaat, said to Huzooraa that he had visited various countries in the world and asked Huzooraa which country was his favourite and why.
Hazrat Amirul Momineenaa responded by saying that every country has its own unique beauty. Huzooraa said that every place where sincere Ahmadis reside holds a special significance. The presence of good Ahmadis makes a country good, whether it is the UK, Germany, Holland, Belgium, France, America, Canada, New Zealand, Australia, or Africa. Hazrat Amirul Momineenaa particularly mentioned that the children and elders in Africa are very devoted, and then went on to pay tribute
people.” According to the Holy Prophetsa, every child is born with a pure nature, and it is their environment that shapes them to be good or bad. If every child were raised in a positive environment, everyone would be good and nobody would be bad. A child raised in a Christian household, an atheist household, or a pagan household will adopt the characteristics of their surroundings, as it takes a village to raise a child.
Allah has not created bad people. He has given man a brain and understanding and has explained what is good and what is bad. Therefore, Hazrat Khalifatul Masih Vaa said, we should strive to educate the world that Allah created us to do good deeds and to save the world from damnation, freeing people from the grip of Satan and bringing them closer to Allah. Huzooraa said this can be achieved by offering prayers, doing good deeds, praying to Allah, and encouraging people to do good and follow the right path.
thing. “Wudu is [only] necessary for salat,” Huzooraa said.
Ilaijah Hasham Malik, of Scunthorpe Jamaat, said that if one was in the army and had to go to war with another country and had to kill someone, does it count as a sin.
Huzooraa said if someone was in an army and attacked a country without a just reason, then it is wrong. Allah has forbidden us to do bad things. In such a case, either the person should resign from the army, or if an attack is carried out at that moment, under the binding order of a superior, one should then leave the army thereafter.
Huzooraa explained that Islam is against cruelty and that whoever is cruel and acts with brutality is considered a sinner who can come under God’s wrath.
Sabika Khurram, from Tooting Jamaat, asked if Allah already knows what is to happen in the future, why does He try His servants.
Qanita Sadaf, of Hayes Jamaat, asked why other Muslims kiss the Holy Quran after they read and close it and if it was permissible to kiss the Holy Quran.
Huzooraa answered, “You are allowed to kiss the Holy Quran, there is no harm in it. Rather, it is good.” As long as it is done with true sincerity and love for the revealed book. Hazrat Amirul Momineenaa warned that merely kissing the Quran for show is of no use.
Mir Aarafin, of Farnham Jamaat, said that in school he was asked who in his family eats first and why it was not permissible to sketch pictures of humans and animals.
to the martyrs of Burkina Faso who were martyred solely for their faith as Ahmadis. Huzooraa stressed that a country where there are good Ahmadis who are making sacrifices for the sake of Allah the Exalted is a great country.
Mahid Khan, from Farnham Jamaat, asked why Allah created “bad people” in the world and why He didn’t make everyone good and righteous.
Hazrat Amirul Momineenaa explained, “Allah the Almighty did not create bad
Mina Ijaz Ahmad, from Aldershot North Jamaat, asked if it was permissible to hold the Quran after simply washing one’s hands or if it was necessary to perform ablution first.
Hazrat Khalifatul Masih Vaa said that if one has done wudu, then it is very good; however, if one wanted to read the Holy Quran one could simply pick it up and read. Even if one had not done ablution, they could still read the Holy Quran, however, if one does wudu then it is a very good
Hazrat Khalifatul Masih Vaa explained that while Allah knows the future, He has given man the choice to act freely. Huzooraa stated, “It is not Allah who places one in difficulty, in fact, one does that to themselves.” Hazrat Amirul Momineenaa related a story from the hadith about a man who committed many sins and murdered many people. He was troubled by his actions and wondered if God would forgive him. He was advised to seek the advice of an elder. However, before he could reach the elder, he died. The angels of mercy and the angels of punishment then argued over his fate. The angel of mercy argued that he was on the path of repentance and so should be taken to heaven, while the angel of punishment contended that he had committed too many bad deeds and should be taken to hell. It was decided to measure the distance between his body and the two villages – the one he had left and the one he was headed to. He was found to be closer to the village he was headed to, and so he was forgiven.
After relating this story, Hazrat Amirul Momineenaa highlighted that Allah is Gracious and Merciful. Allah has clearly defined good and bad deeds and will reward those who choose to do good. Although Allah knows what choices Man will make, He has given them the free will to act as they see fit.
Huzooraa said that the entire family should eat together. One should recite the prayer before eating and eat together with the family. Huzooraa said that children are taught to let elders start first to inculcate good morals in them. On the other hand, it is also a good gesture by the parents, if they serve the children first, before partaking of the meal themselves. Thus, Huzooraa said, there should be no question as to who eats first.
Regarding the issue of sketching animals and humans, Hazrat Amirul Momineenaa stated that it is permissible to sketch an imaginary person or animal, but not to create a sketch of a particular real human being. This is because hand-drawn sketches cannot, Huzooraa said, accurately capture the expressions and emotions of a human being, as a camera can.
Bazil Ayan Bajwa, of Walton-onThames Jamaat, asked what the best prayer is, that he can recite for his parents.
Huzooraa said, “Allah the Almighty has taught the prayer:
[Surah Bani Israil, Ch.17: V.26].”
It means my Lord, have mercy on them even, as they nourished me in my childhood and raised me. Huzooraa enumerated various acts of care parents do when raising a child and explained to the child that he should pray for his parents and listen to them.
Hazrat Khalifatul Masih then conveyed his salaam and the meeting came to a successful end.
(Report prepared by Al Hakam)
“ Hazrat Amirul Momineenaa reassured her by saying, “If you want to please Allah, then there is no need to fear other people.” Huzooraa added, “We are truthful, our religion is true, and our faith is unwavering.”
10 February 2013: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa expressed his grief and condemnation over recently made caricatures of the Holy Prophetsa, and guided the Jamaat as to how they should respond to such matters. Moreover, Huzooraa called the attention of the Ahmadi youth to joining the field of journalism.
Huzooraa said the Jamaat should devise a plan to encourage the youth to join the field of journalism as much as possible. Such atrocities are carried out from time to time, and thus, if we will have good relationships with the media, it may enable us to stop such vile acts.
10 February 2006: Hazrat Khalifatul
Masih Vaa addressed the concluding session of the 89th Jalsa Salana of Jamaat Bangladesh, from the Baitul Futuh Mosque in London via satellite. The event was attended by around 10,000 people, with nearly 6,000 participating in Dhaka and more than 3,500 attending in London. Huzooraa congratulated Jamaat-e-Ahmadiyya Bangladesh on its centenary. He said that whilst the formal Jamaat was founded in 1913, the message of Ahmadiyyat had reached the region even during the life of the Promised Messiahas.
11 February 2011: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned the early history of Ahmadiyyat in Indonesia and the great examples of patience and steadfastness exhibited by the Indonesian Ahmadis despite severe opposition. Huzooraa mentioned that recently, three Ahmadis had been
brutally martyred there, namely Tubaqus Chandra Mubarak Sahib, Ahmad Warsono Sahib and Roni Pasarani Sahib.
With reference to verses 154 to 158 of Surah al-Baqarah, which emphasise the theme of steadfastness and sacrifice in the face of adversity, Huzooraa stated that, in the current era, no one can understand these verses better than Ahmadis. Despite facing repeated challenges from the opponent, we continue to recite these verses, which emphasise the importance of perseverance and making sacrifices for one’s beliefs. Ahmadis from Indonesia, Pakistan, and other countries demonstrate this steadfastness by making sacrifices of life and wealth to show their devotion to faith. The love for the Holy Prophetsa and unwavering commitment to their beliefs is a common value shared by Ahmadis worldwide.
Huzooraa also said:
“It is the duty of every Ahmadi to leap forward on the path to achieve their objective with patience and prayers. May Allah Almighty grant us strength, and may He put an end to the mischievous people.”
11 February 2014: Hazrat
Khalifatul Masih Vaa delivered the keynote address at the ‘Conference of World Religions’, which was organised by Jamaat-e-Ahmadiyya UK, as part of its centenary celebrations, at the famous Guildhall in the City of London. The theme of the much-anticipated event was ‘God in the 21st Century’. Around 500 delegates attended the conference, including faith leaders from various countries, politicians, government officials, members of the diplomatic corps, academics and representatives of various NGOs. The conference also received messages of support from the late Queen Elizabeth II, the Dalai Lama, David Cameron, the then prime minister of the UK, and several other dignitaries.
Huzooraa said:
“The urgent and critical need of the world today is to establish peace and faith in God. If the world understood this reality, then all countries, large or small, would not, in the name of defence spending, allocate millions and billions of dollars to expand their military capabilities. Rather,
they would spend that wealth to feed the hungry, provide universal education and improve the living standards of the developing world.”
(Historic Conference of World Religions Held at Guildhall, London, www.pressahmadiyya.com)
12 February 2011: Hazrat
Khalifatul Masih Vaa granted an audience to the young children of the Jamaat, in the form of an educational class, titled “Bustan-eWaqf-e-Nau”.
13 February 2004: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned the persecution faced by the Ahmadis in Bangladesh, and advised the members of the Jamaat around the world to pray for those Ahmadis. Huzooraa said that the opposition there has been continuing for a long time, however, they are enduring it with great patience and courage. Huzooraa said, Ahmadis are facing trials from opponents at various times, but they should continue to remain steadfast in their faith and seek help from Allah. This has been a long-standing challenge for Ahmadis in Pakistan, but through their patience and determination, they have never let it diminish their loyalty to their country.
14 February 2014: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Raziuddin Sahib of Karachi, aged 26, who was martyred on 8 February. He had passed F.A. and had been working in a factory for the last 6 years. He was a caring person who was ardently devoted to Khilafat and had great respect and regard for Nizam-e-Jamaat.
14 February 2016: Hazrat
Khalifatul Masih Vaa granted an audience to the young children of the Jamaat in the form of an educational class, titled “Bustane-Waqf-e-Nau”. During the class, Huzooraa granted valuable guidance on an array of topics, such as the acceptance of prayers, the benefits of salat, evolution, the existence of God, atheism, and the blessed institution of Khilafat.
15 February 2008: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned the sad incident of the publication of caricatures of the Holy Prophetsa in a Danish newspaper, and said that our duty is to advise these people, which we have done in an appropriate manner. We also wrote articles and letters to the newspapers and held meetings with various concerned people. Even then, if they do not mend their ways, then we should put this matter in the court of Allah:
“Our duty is to bow before God and make even greater efforts to establish and inculcate that blessed example in our lives, which has been presented by the Holy Prophetsa.”
16 February 2014: Hazrat Khalifatul Masih Vaa inaugurated a newly built extension to ‘Tahir House’ in southwest London. The building was purchased in 2002 to house various central offices of the community.
Currently ‘Tahir House’ is home to many central departments of the Ahmadiyya Muslim Community including the Ahmadiyya Archive and Research Centre (ARC).
On Wednesday 8 February, Sky News released a story titled: ‘God is neither male nor female’: Church of England is considering gender-neutral terms. I am sure this headline has garnered much attention, particularly among students of religion. I, as a Muslim, reading this headline, naturally wanted to see what Sky News published. The report read, “The Church of England is considering whether to stop referring to God as 'he' after questions concerning the use of genderneutral terms were raised by priests.” (news. sky.com/story/god-is-neither-male-norfemale-church-of-england-is-consideringgender-neutral-terms-12805759)
In Islam, God Almighty is seen as the Creator of the Universe, and the Lord of all the worlds. He is one and has no partner.
“‘He begets not, nor is He begotten’” (Surah al-Ikhlas, Ch. 112: V.4) The Holy Quran states, “He is Allah, the Creator, the Maker, the Fashioner. His are the most beautiful names. All that is in the heavens and the earth glorifies Him, and He is the Mighty, the Wise.” (Surah al-Hashr, Ch.59: V25)
In Islam, God is neither male nor female. He has no gender. However, it is sometimes asked why the masculine pronoun is used for God and not the female pronoun. We must remember, however, that this question has less to do with religion and more to do with language.
In the Holy Quran, which was revealed in Arabic, we read about Allah:
وہ الا ہلا ال یذلا ہللا وہ
“He is Allah, and there is no God beside Him” (Surah al-Hashr, Ch.59: V23)
The Holy Quran refers to the Almighty using the masculine pronoun وہ in many verses, including the one mentioned above. You may wonder why the Holy Quran employs the masculine pronoun for God if God transcends gender. This is the central question at hand.
First and foremost, as Muslims, we believe that the Holy Quran was revealed to the Holy Prophet Muhammadsa by Allah,
and it was God Who chose to use the word وہ, meaning ‘He’. And as Muslims, we submit to His Will alone.
The question, however, still lingers for some as to why one should use the masculine pronoun? To answer this, albeit briefly, we must delve into the realm of linguistics and see what is on the other side.
As mentioned above, the Holy Quran was revealed in Arabic and the use of the masculine form in Arabic encompasses more than just gender description. There are additional reasons for its use. It is vital to keep in mind that the Arabic language does not possess a neutral pronoun, hence, the use of the masculine pronoun is a default.
For anyone new to Arabic, it is worth mentioning that diving into the complexities of Arabic grammar, or even the language itself, is beyond the scope of this discussion as it would require extensive coverage. To keep things simple, I will attempt to merely stick to the basics and give examples in easy, digestible terms.
In addition to referring to something we know is male, the masculine pronoun in Arabic is also used for objects or individuals who are yet unknown. For instance, in a scenario where the gender of a doctor has not been specified to the patient, the masculine pronoun may be used to refer to them.
For instance, consider the case of Tom and Harry. If Tom has a doctor’s appointment and goes to the hospital, he may ask Harry about the doctor. In Arabic, one would ask:
؟
بیبطلا نم
Meaning, who is the doctor? Since the gender of the doctor has not been established to Tom, the masculine pronoun is used. This is because the masculine pronoun is the default form in Arabic and to make a word feminine, a suffix is added. For example, the word tabeeb (doctor) becomes tabeebah (female doctor) with the addition of the suffix.
As a general rule of thumb, it is important to remember that in Arabic, the masculine pronoun is typically used, while the feminine pronoun is used only when necessary.
Additionally, any object, entity that is not specified as either masculine or feminine is given the masculine pronoun. This explains why the masculine pronoun, in Arabic, is used to refer to God, as God’s gender cannot be determined as either male or female.
Therefore, when the masculine pronoun is used in Arabic, it should not be understood as referring specifically to males. Meanwhile, the use of the feminine pronoun in Arabic is reserved exclusively for females.
And so, after a brief explanation, let it be clear that the reason why the masculine form is used to describe Allah in Arabic is not to say Allah is male, but because it is the standard form used for those things that are not explicitly described as male or female. The use of the feminine form would imply that Allah has a gender, but as a Muslim belief, Allah is beyond gender.
Hazrat Khalifatul Masih Vaa was asked why the Holy Quran uses masculine pronouns for Allah. In response, Huzooraa replied:
“[…] In the different languages of the world, masculine and feminine pronouns are used to differentiate between the sexes. However, Allah the Exalted, Who is One without any partners, is above such distinctions. It is to only help us understand that Allah the Exalted has used certain phrases to describe Himself, but they are all metaphors. Otherwise, Allah the Exalted is neither male nor female and He is above all kinds of gender.” (Al Hakam, Issue 234)
The Holy Quran states:
“There is nothing whatever like unto Him” (Surah Ash-Shura, Ch.42: V.12)
In the Five Volume Commentary - an English commentary of the Holy Quranunder this verse, it is explained:
“The words signify that it is impossible to conceive of anything like God. He is far above human perception and comprehension. It is, therefore, foolish to try to find a likeness between Divine and human attributes though the two possess some very remote and incomplete resemblance.” (Five Volume Commentary, Surah Ash-Shura, Ch.42: V.12)
And so, I conclude, the idea or question that God, Who is the Lord of all the worlds, is either male or female is a man-made construct and does not and, simply, cannot apply to Allah the Exalted. The Holy Quran, as quoted above, says “There is nothing whatever like unto Him”. This clearly indicates that Allah transcends all human limitations and definitions, and yes, that includes the question of gender. It is, in fact, language that dictates the use of masculine pronouns for Allah the Almighty; however, that should not be taken as an indication of His gender. As Muslims, who submit to the Will of the Creator of the universe, we accept that Allah is far beyond our comprehension and understanding. Hence, instead of engaging in fruitless debates that will get mankind nowhere, it is far more advantageous to focus on building a relationship with Allah and knowing Him by His attributes.
Where this debate takes us, only time will tell. People could soon be asking why countries are referred to as “she” and not “he”!
God is beyond any gender: Understanding limitations of language
Opinion
state of rest.” (Ibid)
There is a saying that we do not choose our families, rather we are born into them. Same applies to our in-laws. While we look for compatibility between the husband and wife, we cannot guarantee that that compatibility will extend beyond that relationship. Many times, marriages are fraught with conflict because in-laws fail to understand the new addition to the family and vice versa.
always remain with you on behalf of Allah (an Angel to support you) who would keep you dominant over them so long as you adhere to this (path of righteousness).’”
(Sahih Muslim, Kitab al-birri wa s-silati wa l-adab, Hadith 2558)
Notice that the teachings of the Holy Quran, and the Holy Prophet Muhammad, peace and blessings of Allah be upon him, all speak about an effort to maintain ties. Psychologists today are also realising that lasting relationships are the result of effort. Books upon books are written about managing emotions and avoiding conflicts. Couples share stories about how they were on the brink of divorce, but changed their minds because of making adjustments in their marriage.
Huma Munir USAThere is a general misconception among youth that authentic relationships just flow naturally and do not require any effort. In fact, at least in the West, this notion is gaining prevalence in almost all aspects of people’s lives. The more “authentic” we try to become, the more we are encouraged to speak our minds and do things that bring us happiness.
The internet is rife with quotes that encourage us to be more “honest” and “speak our truth.” It reminds us that people’s perception of you doesn’t matter and that you should live your life the way you want to. Basically, the “self” has become our focus as our societies become more individualcentric — forgoing a sense of community and kinship.
What this culture of selfishness neglects is how our personal happiness, thoughts and words impact others. It forgets that we don’t live in a vacuum. It also encourages us to let go of relationships that are not “working” for us. In fact, this culture believes that people are meant to be discarded at a mere whim.
As Muslims, however, we are commanded to do the opposite. But as we build our lives in Western society, all kinds of ills will find their way into our lives if we don’t guard against them. We have to keep reminding ourselves that relationships hold a great deal of value and that maintaining strong ties of kinship has many benefits.
The Holy Quran provides a perfect source of guidance on how we should conduct ourselves:
“And let not those who possess wealth and plenty among you swear not to give aught to the kindred and to the needy and to those who have left their homes in the cause of Allah. Let them forgive and pass over the offence. Do you not desire that Allah should forgive you? And Allah is Most Forgiving, Merciful.” (Surah an-Nur, Ch. 24: V. 23)
In verse 2 of Surah an-Nisa, where the Holy Quran mentions the words “respect for the ties of relationship” it joins the words with the phrase “the fear of God”. (Five Volume Commentary, Vol. 2, pp. 612-613) This highlights the importance of treating our relations with kindness and benevolence. However, doing so can require a certain amount of “forced” effort.
Does that mean we are being inauthentic or not true to ourselves? As Muslims, we have to reject such a notion. Righteous deeds require a certain amount of struggle and without this struggle, we would have no reward.
Keeping relations intact can be very challenging. In fact, differences in personalities and dispositions can bring about many conflicts. Ego, resentment, and jealousy can get in the way of maintaining a good relationship. All of these things must be overcome if we want to maintain good ties in our relationships. And doing so can require a “forced” effort in which we let go of our petty emotions and move to higher moral ground.
In fact, this is the very definition of being a “muttaqi” as described by the Promised Messiahas that someone who engages in “forced or strained effort”. (Malfuzat [English], Vol. 1, p. 193)
“Verily, Allah enjoins justice, and the doing of good to others; and giving like kindred; and forbids indecency, and manifest evil, and wrongful transgression. He admonished you that you may take heed.” (Surah an-Nahl, Ch. 16: V. 91)
In another place, Allah says:
The Promised Messiahas further elaborates:
“This demonstrates that a righteous person is forced to struggle immensely and exert an effort in doing good; and in this state, the soul reproves him for committing evil. When a person is living a beastly life, they are subject to the self that incites to evil, but when they emerge triumphant over the state where struggle is required, they enter a
In these strained circumstances, emotional intelligence, in light of Islamic teachings, can help us avoid many conflicts. What is emotional intelligence? According to the Mental Health America organisation, it’s the ability to understand your own emotions as well as the emotions of other people. This skill is vital to maintaining strong and lasting relationships.
According to the author and psychologist Daniel Goleman, who wrote the book Emotional Intelligence, “Much evidence testifies that people who are emotionally adept—who know and manage their own feelings well, and who read and deal effectively with other people’s feelings— are at an advantage in any domain of life.
[...] People with well-developed emotional skills are also more likely to be content and effective in their lives, mastering the habits of mind that foster their own productivity”.
(Emotional Intelligence, under Part Two, The Nature Of Emotional Intelligence, Emotional Intelligence And Destiny, Bloomsbury, 2009)
Psychology is rife with the idea that relationships require effort. Many articles suggest ways to improve relationships between spouses, parents and children and even in-laws. There is a reason Islam believes in “maintaining” ties of kinship. Maintenance requires effort and science completely agrees with this notion.
In fact, if relations had no value and could be discarded at any moment, the Holy Prophet Muhammad, peace and blessings of Allah be on him, would never have said that the one who maintains a relationship with their relatives only because they maintain a relationship with them is not truly upholding the ties of kinship. The one who truly upholds those ties is the one who does so even if they break off the relationship.
(Sahih al-Bukhari, Kitab al-Adab, Hadith 5991)
In other ahadith, it is mentioned that Allah comes to the aid of the person who tries to maintain broken ties. Hazrat Abu Hurairahra narrates that a person came to the Holy Prophetsa and said: “‘I have relatives with whom I try to have close relationships, but they sever (this relationship). I treat them well, but they treat me ill. I am sweet to them, but they are harsh towards me.’ Upon this, he (the Holy Prophetsa) said: ‘If it is so as you say, then you in fact throw hot ashes (upon their faces) and there would
Making these adjustments is true for all relationships. Without effort, the health of our relationships deteriorates and often ends in heartbreak for everyone involved. There is a verse of the Holy Quran that beautifully explains what happens between the hearts of believers when they are kind in the most difficult moments.
“And good and evil are not alike. Repel [evil] with that which is best. And lo, he between whom and thyself was enmity will become as though he were a warm friend.”
(Surah
Ha-Mim as-Sajadah, Ch. 41: V.35)Now that we have established the importance of maintaining relationships, we must answer, “why”?
As Muslims, we look to the Quran for this answer. First and foremost, Allah has commanded us not to break our ties of kinship and the Holy Quran repeatedly admonishes those who take this lightly.
But what is the wisdom behind such teaching? The answer is that, as humans, we simply need support networks. Without social support, we are more prone to developing mental health issues. Martin E Seligman, a renowned psychologist who wrote the book Learned Optimism, talks about many factors that lead us to develop depression. According to him, dwindling family structure and a lack of stable relationships, contribute to higher levels of depression and anxiety.
“Because of frequent divorce, the family is no longer the abiding institution it once was, a sanctuary that would always be there unchanged when we needed balm on our wounds. Easy mobility— the ability to pick up and move great distances— tends to shatter family cohesion.”
(Martin E Seligman, Learned Optimism, p. 285)
All the evidence from the Islamic teachings as well as science points towards building relationships and maintaining them. Ties of kinship are a cushion against life’s hardships. Our relationships help us fight isolation, depression, and all kinds of mental health issues.
Granted, there are exceptions to this rule as well. Hence, in extreme cases, one should seek help and try to cut the relationship loose in an amicable manner. However, most relationships that only require suppressing our ego, anger, and other petty emotions require us to try harder to maintain and preserve them. And none of this is possible without true effort and humble supplication before Allah the Exalted.
Coming from every distant track
A series looking at the high standard of morals of the Promised Messiahas, his Khulafa and the hospitality of the Ahmadiyya Muslim Community when receiving visitors
Al Hakam
Hazrat Musleh-e-Maudra always strived to protect the honour of the Holy Prophet, peace and blessings of Allah be upon him, and the rights of Muslims. In 1927, he visited Shimla, where various dignitaries had the opportunity to meet him, in light of his efforts to promote peace and harmony. During British rule, Shimla served as the summer capital of the subcontinent due to the extreme heat in Delhi.
In addition to exchanging ideas with Muslim and non-Muslim leaders of India, Hazrat Khalifatul Masih IIra also spent much of his time establishing good relations with government officials during his visit to Shimla in order to promote peace and unity. He arrived on 13 August 1927 and stayed for nearly one and a half months before returning to Qadian on 2 October 1927.
During this significant journey, Hazrat Musleh-e-Maud’sra activities were focused on religious, national, and community matters from start to finish, and his engagements reached a peak.
As announced by Yusuf Ali Sahib, Huzoor’s Private Secretary, in the publication Al Fazl dated 30 August 1927, Hazrat Musleh-e-Maudra resided at Kingsley in Shimla and his telephone number was 2585.
During his trip to Shimla, Huzoorra invited Muslim and non-Muslim political leaders and government figures for tea and
meals. This hospitality is briefly mentioned in Al Fazl. Hazrat Sheikh Yaqub Ali Irfanira, who served as editor of Al Hakam, travelled as a correspondent for this important and historic trip. In the 7 October 1927 edition of Al Fazl, Hazrat Sheikh Yaqub Ali Irfanira wrote about Sarojini Naidu, a famous woman political leader in India who dedicated her life to serving the people of the country. She also presided over the Indian political party Congress.
Hazrat Musleh-e-Maudra invited Sarojini Naidu to a meeting, which she attended with great sincerity. Her speeches on Islam, which she gave on various occasions, demonstrate her vast knowledge and impartial spirit. During the meal, she continued to express her views and ideas on Hindu-Muslim unity.
Sarojini Naidu, who was of Bengali origin and an eloquent woman, spoke about various aspects of the country’s condition at the event, upon being invited. She also shared the views of various political leaders expressed in their meetings regarding Huzoorra
She said that on one occasion, Mr Jinnah, who later went on to establish Pakistan, expressed his admiration for the Ahmadiyya Jamaat, saying that it is wellorganised. She also shared her views and the opinions of other leaders about the Jamaat and its practical impact. (Al Fazl, 7 October 1927)
Further, in his report published in Al Fazl on 7 October 1927, Hazrat Sheikh Yaqub Alira wrote that Hazrat Khalifatul
Masih’s final week in Shimla was filled with a series of invitations and meetings, that had been ongoing since his arrival. Some invitations were extended to leaders and dignitaries, while others were for Hazrat Musleh-e-Maudra to attend the meetings. The last week was particularly busy with various important engagements. He added that he had not seen a single day where Hazrat Khalifatul Masih had an opportunity to go to bed before 1am; in fact, sometimes Huzoorra had to sleep even later than that.
The frequent lack of sleep and hard work were evident on Huzoorra, according to Hazrat Sheikh Yaqub Ali Irfani’sra report. He also noted that the trip to Shimla established the greatness and significance of the Jamaat, which was a result of Huzoor’sra personal sacrifice. Unlike others who visit Shimla to relax, Hazrat Musleh-e-Maudra, a true servant of Islam, aimed to protect his nation and religion from foreign attacks by sacrificing his time, rest, and wealth.
Hazrat Sheikh Yaqub Ali Irfanira reported that Dewan Abdul Hameed, the Prime Minister of Kapurthala, was one of the few prominent followers of Islam who displayed a practical example of religious competence and good management.
He attended Hazrat Khalifatul Masih’sra invitation and extended an invitation to Huzoorra to visit his home. Although Diwan Sahib was not an Ahmadi, he demonstrated, through his adherence to Islamic ethics, that differences in opinion and belief should not obstruct the development of social
relationships. The Ahmadiyya Jamaat, the reporter writes, has a longstanding relationship with the state of Kapurthala.
After recording the meeting of the Nawab Sahib of Malerkotla with Hazrat Khalifatul Masihra, the reporter stated that on 25 September 1927, a meeting was held in the upper yard of Kingsley by the aggrieved Muslims of Shimla, which Hazrat Khalifatul Masih IIra presided over. This joint session of Ahmadi and non-Ahmadi Muslims was held to establish the Jamiatul Ikhwan Hazrat Khalifatul Masih IIra delivered a speech, and at the end of the meeting, the audience was served tea by the Ahmadiyya Jamaat, Shimla.
Further, Hazrat Sheikh Yaqub Ali Irfanira reported that on 29 September 1927, Hazrat Khalifatul Masih IIra invited European and Indian dignitaries to tea at the Cecil Hotel. Through mutual meetings and the exchange of ideas in this manner, many misunderstandings and confusions can be removed, which in turn strengthens the social fabric of a society.
According to the report of Hazrat Musleh-e-Maud’sra stay in Shimla by Dr Hashmatullah Sahib, published in Al Fazl on 2 September 1927, a German tourist who had travelled to Turkey, Egypt, Baghdad, Persia, and other places came to meet Huzoorra. After the German tourist’s departure, Khan Muhammad Nawaz Khan, Member of Assembly; Mr Mohsin Mirza,
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Al Hakam
Prophet Lotas, commonly referred to as طول (Lut) in the Holy Quran, was a noble prophet of God. He lived in the time of Abrahamas, believed in him, and migrated from Mesopotamia to Canaan with him. He was, as the book of Genesis states, the nephew of Abraham. (Genesis, 12:5)
According to the Bible, Lotas was sent to the people of Sodom and Gomorrah. “Sodom and Gomorrah were situated on the highway from Arabia to Syria where the Arab caravans passed by day and night. At another place in the Quran these towns are mentioned as having been situated ‘on a road that still exists’ (15:77).” (Five Volume Commentary, Vol. 4, p. 2703)
Hazrat Musleh-e-Maudra, in his tafsir, writes that there is a vast difference between the life of Lotas given in the Holy Quran and the Bible. The Holy Quran, being al-Furqan (the discriminator), clarifies certain aspects of Prophet Lot’sas life that the Bible does not. The Bible states that Lotas was a jealous man; whereas the Quran states he was a noble Prophet of Allah. The Bible states that Lotas offered his daughters to the men of the town for fornication, whereas the Holy Quran is completely against this. The Bible further says that Lot’sas wife turned into a pillar of salt, but the Quran rejects such ideas. (Tafsir-e-Kabir, Vol. 3, p. 232)
Hazrat Musleh-e-Maudra, alluding to the Bible verse, about Lot’sas wife: “But his wife looked back from behind him, and she became a pillar of salt” (Genesis 19:26), explains:
“This seems like magic. Such an account is worthy of stories told to children about ghosts and fairies. They have no place in a Book of God. The account which the Quran has given of this incident steers clear of all superstition.” (Introduction to the Study of the Holy Quran, p. 32)
Thus, for us to understand the true import and life of Prophet Lotas – and Prophets in general - we must consult the Holy Quran, lest one fall astray with the fables mentioned in the Bible.
Sodom and Gomorrah
To understand the practicalities of that time, we must first familiarise ourselves with the place where Prophet Lotas preached his message. As mentioned above, Sodom and Gomorrah, to whom Prophet Lotas preached, were situated on the highway from Arabia to Syria.
“In ancient times, generally every town had a separate government of its
own, which was carried on by the chiefs of the place by mutual consultation as a sort of republic: or by a king whose authority was confined to one village or a number of villages. The two towns, Sodom and Gomorrah, with which Lotas was connected had such a government. […]”
(Five Volume Commentary, Vol. 3, p.1377)
The Holy Quran describes the people of Lotas as those who rejected the Messengers, as the rejection of one messenger is akin to the rejection of all messengers (Surah al-Qamar, Ch.54: V.34). Prophet Lotas preached to his people to become righteous and mend their ways, however, their rejection and immoral ways were more pleasing to them.
Alluding to the transgression and their ways, Lotas addressed his people to fear Allah and obey him. He said:
“‘Do you, of all peoples, approach males, And leave your wives whom your Lord has created for you? Nay, you are a people who transgress.’” (Surah AshShu`ara’, Ch.26: V.166-167)
The people of Prophet Lotas indulged in three vices namely: unnatural vice, highway robbery and committing crimes openly and unashamedly in their assemblies. (Surah Al-‘Ankabut, Ch.29: V.30) The Five-Volume Commentary states:
“The people of Lotas indulged in immoral practices. In the case of every Prophet, the vice to which his people were principally addicted has been specially singled out for condemnation.
“The verse may have two interpretations: (a) of the creatures of God, you go into males instead of females: (b) you are the first of all the peoples to indulge in this heinous vice. The former seems to be the preferable meaning, as a reference to it is made in the following verse.” (Five-Volume Commentary, Vol. 4, p. 2372)
In the Holy Quran, we read:
“‘You approach men with lust instead of women. Nay, you are a people who exceed all bounds.’” (Surah al-A`raf, Ch.7: V.82)
The people to whom Lotas was sent, were people who disregarded the laws of nature. Under the above mentioned verse, the Five-Volume Commentary states:
“Lotas rebuked his people for having not only innovated the extremely foul practice of sodomy, but for having also excelled in other evil practices.” (FiveVolume Commentary, Vol. 2, p. 1005)
In the Bible, chapter 19 of Genesis also mentions the acts the people of Prophet Lotas indulged in.
His people, who had been so engrossed
in their ways, completely ignored Lot’sas call and threatened to exile him. Such was their behaviour. They even stooped so low and said: “‘Bring upon us the punishment of Allah if thou speakest the truth.’”
(Surah al-‘Ankabut, Ch.29: V.30) The Quran hinted that these people doubted that punishment would even come down.
The Holy Quran records the people of Lotas saying:
“‘Drive out Lot’s family from your city. They are a people who would keep clean.’”
(Surah an-Naml, Ch.27: V.57)
Prophet Lotas hated their practice and prayed to Allah to save him and his family from their bad deeds and wicked people.
The Holy Quran records the incident of the two messengers who visited Abraham [Ibrahimas]. These messengers, who also gave him the glad tidings of a son, said: “‘We are going to destroy people of this town; surely, its people are wrongdoers.’” (Surah al-‘Ankabut, Ch.29: V.32) The towns referred to in this verse were Sodom and Gomorrah.
Hearing this news, Prophet Abraham said Lotas was residing in that town. To this, the Messengers said, “‘We know full well who is there. We will surely save him and his family, except his wife, who is of those who remain behind.’” (Surah al‘Ankabut, Ch.29: V.33)
Some commentators of the Quran have said that these messengers were angels, however, in the opinion of Hazrat Muslehe-Maudra, these messengers were saintly men (awliya’) and not angels. (Tafsir-e Kabir, Vol. 7, p. 621)
The neighbouring areas around the town of the people of Lotas were in a state of war. Thus, the people of Lotas did not desire random wayfarers to enter the town lest they should plan a surprise attack. “Lotas, like all Prophets of God, being a hospitable man, naturally used to look after the comfort of strangers and entertain them (15:71). His people, apprehensive as they were, repeatedly warned him to give up that practice.” (Five-Volume Commentary, Vol.3, p.1377)
When the messengers visited, Lotas was perturbed and felt powerless. As stated earlier, Lot’sas people were infamous in the town for committing highway robbery. Lotas thought the messengers to be wayfarers whose coming was for a mere visit.
They told him not to fear and said that Allah had said He would save him, and his
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“
And We did raise among every people a Messenger”
Principal Government College Kamalpur; Headmaster of Chief College Lahore; and Khan Bahadur Abdul Ahad, a retired engineer, had the privilege of meeting Hazrat Khalifatul Masih IIra
In Hazrat Sheikh Yakub Ali Irfani’sra report published in Al Fazl on 9 September 1927, it was mentioned that representatives from the Maharashtra Party, Mr Kalkar and Mr Pahlavi, visited Huzoorra. Additionally, Mr Muhammad Ali Jinnah and Maulvi Muhammad Yaqub, Deputy President of the Assembly; Sahibzadah Sir Abdul Qayyum, Khan Muhammad Nawaz Khan, Maulana Muhammad Shafi and other individuals such as Maulana Muhammad Irfan came to meet Huzoorra from time to time. They spent hours discussing ideas and not only praised but also supported the spirit of Hazrat Musleh-e-Maud’sra draft proposals regarding the proposed law by the Government for honouring religious founders.
According to the report of Hazrat Musleh-e-Maud’sra engagements on 3 September 1927, it is mentioned that Huzoorra invited the Assistant Private Secretary to the Viceroy of India, Mr Egerton, to tea and they discussed various matters for an hour.
Further, according to a report by Hazrat Sheikh Yaqub Ali Irfanira in Al Fazl, Khan
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family, “‘except thy wife, who is of those who remain behind.’” (Surah al-‘Ankabut, Ch.29: V.34)
They said that they had “‘come to thee with that about which they doubted.’”
(Surah al-Hijr, Ch.15: V.64) This verse shows that Lot’sas people very much doubted any punishment would befall them.
The messengers’ duty was to simply pass on this message and to inform Prophet Lotas to leave in the latter part of the night along with those who believed in him. “Lotas was distressed when the messengers arrived because his people, being robbers, were apprehensive of strangers visiting their city and therefore they had forbidden Lotas to receive outsiders.” (Five-Volume Commentary, Vol. 4, p. 2479) and for the fear of the enemy.
Lot’sas daughters
When his people learned about the two messengers, Prophet Lotas told them, “‘These are my guests, so put me not to shame.’” (Surah al-Hijr, Ch.15: V.69)
The people of Sodom and Gomorrah had told Prophet Lotas not to bring or invite strangers into their city as there was a state of war between nearby tribes. They feared outsiders who may take the opportunity to attack; fearing they should conspire against them.
As travelling on the nearby lands was difficult, Prophet Lotas would show hospitality to guests and lonely travellers.
Lot’sas people took this opportunity to disgrace him before the guests.
Already fed up with his preaching and message, they desired to exile him but could not do so without any reason as he was a member of the city, and his daughters were married to men of the town. Now, after finding that he had given
Zulfiqar Ali Khan stated that on 1 September, Hazrat Khalifatul Masihra, along with Hazrat Mufti Muhammad Sadiqra as the translator, had a meeting with the Viceroy of India for about half an hour at the Viceregal Lodge.
(Al Fazl, 13 September 1927)
Hazrat Sheikh Yaqub Ali Irfanira, in his report, highlights the significance of Hazrat Khalifatul Masih II’sra meetings with the Viceroy of India and the Governor of Punjab throughout his stay in Shimla. He notes that people often have their own personal and worldly motives and objectives when meeting with authorities, but Hazrat Musleh-e-Maud’sra only purpose was the welfare of the country and its people. In particular, the focus of his meeting with the Viceroy of India was on promoting peace and unity between Hindus and Muslims in the country.
The Governor of Punjab requested a meeting with Hazrat Musleh-e-Maudra through a friendly letter. On 17 September 1927, the governor and Hazrat Khalifatul Masih had a meeting. The main topic discussed during this meeting was the prevention of Hindu-Muslim riots in the country.
The friendly and frank spirit that Sir Malcolm Healy displayed at this meeting was admirable. This is the only way in which a responsible ruler can have a direct understanding of the true conditions and
refuge to two wayfarers, his people felt they had finally found an excuse they could use to expel him. This is why the Holy Quran describes them as saying, “the people of the city came rejoicing”
(Surah al-Hijr, Ch.15: V.68)
Some say that Lot’sas people rejoiced as they felt an opportunity had arisen whereby they could satisfy their lust.
“If Lot’sas people had come with the evil intention of satisfying their unnatural lust on this occasion, then, instead of being displeased with Lotas, they should have been pleased with him, because he had provided them with such an opportunity.”
(Five-Volume Commentary, Vol. 3, p. 1619)
His people addressed Lotas saying:
“‘Did we not forbid thee [to entertain] all [sorts of] people?’” (Surah al-Hijr, Ch.15: V.71) It was as if the men saw hospitality as a bad trait.
Prophet Lotas responded, “‘These are my daughters if you must do something.’”
(Surah al-Hijr, Ch.15: V.72) Many commentators have misinterpreted this verse. They have said that the people of Lotas desired to fulfil their unhealthy desires with the two messengers whom Lotas showed hospitality to, and in their attempt, Lotas told them that they can have his daughters for them to fulfil their lust. Some say that the two visitors had come in the form of handsome boys and thus the people of Lotas came running to them with evil intentions. However, there is nothing in the text to warrant such an interpretation. It is completely far from the truth and has no standing. No man, let alone a noble Prophet of God, would stop a people from sinning and call them to another sin.
The truth of the matter, as explained by Hazrat Musleh-e-Maudra, is that it was inconceivable for Prophet Lotas, being a
the true sentiments of the country. The discussion continued for about an hour.
Hazrat Sheikh Yaqub Ali Irfanira, in connection with the stay in Shimla, writes that Sir Abdullah Haroon Jaffer, who was a respected man and Muslim leader and member of the Assembly of Poona, came to visit Hazrat Khalifatul Masih IIra. Sir Jaffar had a great interest in the educational organisation of the Muslims of Maharashtra. And for fourteen years consecutively, he held an academic conference there every year. Hazrat Sheikh Yaqub Ali Irfani Sahibra writes that for that year’s session, which was to be held in the second week of October, he requested Hazrat Khalifatul Masih IIra to send a lecturer, which was approved by Huzoorra It is hoped that the speeches of the Ahmadi speakers at the conference will, by the grace of God, create a special effect.
Hazrat Sheikh Yaqub Ali Irfanira further writes that Hazrat Khalifatul Masih II’sra wife was also invited to various events, forging ties with prominent Indian and European ladies. She also hosted a successful event herself, attended by women of diverse backgrounds, including English, Hindu, Parsi, Sikh, and Muslim. The Commissioner’s wife, Mrs Miles Irving, was also in attendance. The event was attended by prominent figures such as Sarojini Naidu, female members of the
member of the society and living in the town, to do anything that can cause any harm to the people whilst his daughters and family were among them. The people were infuriated as they feared outsiders due to the state of war with other tribes.
“As his daughters were married to townsmen, he [Lot], their father, could do nothing against the interests of the town; and if he did anything of that sort, they could easily wreak vengeance on him through his daughters.” (Five-Volume Commentary, Vol. 3, pp. 1619-1620) This is, in fact, the true meaning of the verse.
Hazrat Khalifatul Masih Ira, commenting on this matter, writes that it is known from the Torah that Hazrat Lotas had seven daughters. Five were married in the same village. Thus, Hazrat Lotas shamed them by saying and explaining to them that his daughters were married to the men of the village. In such a case, was he still suspicious to his people that he should admit people, as spies, into the village in which his own daughters resided? (Haqaiqul Furqan, Vol. 2, p. 371)
So, upon Lot’sas saying that his daughters were in their custody as they had been married to men of the city, he was in fact saying that they could be taken hostage if they deemed him to act against the city he was a part of.
Hazrat Khalifatul Masih I further states that, at that time, women were not accepted as hostages, (ibid.) and so this is why Lot’sas people replied, “‘Thou surely knowest that we have no claim on thy daughters.’” (Surah Hud, Ch.11: V.80)
Lot’sas people truly desired that unknown people, wayfarers not be entertained in their town as they feared an attack from neighbouring towns due to the abrupt state of war at the time.
The promised destruction befalls his people
Kapurthala royal family, the wife of Mr Jinnah, and other distinguished ladies. The event took place in the hall of Shimla’s famous firm, Davy Co, for two and a half hours, with full purdah arrangements. Hazrat Umm-ul-Momineen, Nusrat Jehan Begum Sahibara, also graced the event. The efforts of Hazrat Nawab Mubarika and Begum Sahibara on behalf of the host to make the event successful also deserve appreciation.
Hazrat Sheikh Yaqub Ali Irfanira writes that Huzoor’sra stay in Shimla was not a small event. It was a means of sowing the seed of wonderful developments for the future of the Jamaat.
Whether it be in Qadian, Egypt, London, or even Paris, people from all walks of life have flocked and assembled to catch a glimpse of the Khulafa of the Promised Messiahas. The prophecy the Promised Messiahas received regarding people who would travel from far to come to meet him is a unique one that has not been confined to Qadian but extends to wherever the Khalifa of the Messiah is. The awe-inspiring spectacle of people from all backgrounds, united in their quest to seek the guidance and blessings of the Khalifa, is a testament to the power and universality of the message of the Promised Messiahas. It fills one’s heart with emotion and reverence, to witness the fulfilment of this prophecy in real time.
Lotas, seeing that he was helpless against the people of his town, said that if he had the power to deal with them himself, he would have, but he left the matter to Allah.
Hearing this, the messengers said that they had come to him with the message that God’s wrath would befall the town and that His destruction was nigh. They further told him that his followers would be saved. مہ
“‘So go forth with thy family in the [latter] part of the night, and follow thou in their rear.”
As the messengers informed Prophet Lotas of the destruction that was to befall upon his people, he was told to leave in the latter part of the night. As stated above, the Holy Quran uses the words مہرابدا. This shows that the people who left along with Lotas were not just his daughters but also some of his male followers too, as the masculine plural pronoun has been used. Lotas was last to leave his party. The Holy Quran states that his wife remained behind and perished along with the people. His people were then destroyed, smothered under a rain of stones. “We are surely going to bring down on the people of this town a punishment from heaven, for they have been rebellious.’” (Surah al‘Ankabut, Ch.29: V.35)
The Holy Quran says that disbelievers are like the wives of Noahas and Lotas They disbelieved in the call of the time and ended up humiliated under God’s wrath.
The people of Sodom and Gomorrah, due to their abandonment of high morals and adoption of low morals, faced divine punishment in the form of a violent earthquake that turned their city upside down.
Al
HakamOn 22 January 2023, during a virtual meeting of Nasirat-ul-Ahmadiyya Germany with Hazrat Khalifatul Masih Vaa, a question was asked as to what the best way is to express one’s love for Khilafat. Huzooraa said:
“Pray to Allah the Almighty that He may grant you the opportunity to establish a relationship with Khilafat. Secondly, try to follow what the Khalifa of the time says. It should not be the case that one only follows the things that they like, and when something is said that they do not like, they say, ‘No, this should not be implemented like this, and instead, it should be implemented in such and such a manner.’ Nor should it be the case that one begins to offer their own interpretation or inferences of what was said. […] One ought to endeavour to act upon the words [of the Khalifa of the time] accordingly. This is what creates a connection and love.” (“This Week With Huzoor - 27 January 2023”, MTA News, youtube.com)
A similar kind of question was asked by a tifl from Germany, during a meeting with Hazrat Khalifatul Masih Vaa, on 27 April 2019, to which Huzooraa replied:
“Pray for Khilafat, pray that ‘May Allah the Almighty make us obedient to the Khalifa of the time, make us true servants of Khilafat and make Khilafat everlasting.’ That is how Allah the Almighty will establish this love [for Khilafat] in our hearts. This love can only be developed in our hearts by Allah the Almighty.” (Rays of Wisdom for the Modern World - Part 19, www.reviewofreligions.org)
Allah the Almighty states that the Holy Quran is نیقتملِ ل یدہ, meaning ‘[it is] a guidance for the righteous’ (Surah alBaqarah, Ch.2: V.3), and also states that ہللا نا نیقتملا عم, meaning that ‘Allah is with those who fear Him.’ (Surah al-Baqarah, Ch.2: V.195). However, one ought to ponder over the ways through which they can attain righteousness in order to benefit from this guidance and to become the recipient of Allah’s support.
The Promised Messiahas has said:
“It must be borne in mind that true righteousness can never be attained until one benefits from the company of the truthful and holy men of God, and until one annihilates themselves completely in obedience to the chosen ones of God.”
(Malfuzat [English], Vol.
We, the Ahmadi Muslims, are fortunate to be blessed with the divine institution of Khilafat, which is carrying on the Promised Messiah’sas mission. It is our responsibility to show complete obedience to the guidance given to us by Hazrat Khalifatul Masihaa This is how we can attain success and
progress, both spiritually and worldly.
Alluding to the need for and importance of obedience, the Promised Messiahas has said:
“There is a verse in the Holy Quran:
“‘Do they not then look at the camel, how it is created?’
“This verse is very helpful in expounding the philosophy of prophethood and spiritual leadership. There are about one thousand words in the Arabic language for ‘camel.’ What then is the secret in using the word ibil for camel in this instance? The words in this verse could have been ilal-jamal as well. The wisdom in this seems to be that the word jamal is used for ‘one camel’ whereas the word ibil is a collective noun. In this verse, it is the purpose of Allah Almighty to show the manner in which this animal socially coexists together in collective harmony. This deeper sense is not conveyed in the word jamal, which refers to one, individual camel. It is for this reason that Allah the Exalted preferred the word ibil in this context.
“Camels possess a nature whereby they follow and obey. Just observe how camels move in a long line, and how they walk in a particular manner and speed behind the camel that is in front. The camel that is at the very front of the line, as a leader and guide, is the most experienced and familiar with the route. Moreover, all the camels walk one behind the other at the same pace; none of them feels greed in their hearts to walk shoulder to shoulder with the one in front, as is the case with horses and other animals. That is to say, an established phenomenon that is observed in the nature of the camel is that it follows its leader. Allah the Exalted
states:
“‘Do they not then look at the camel?’
“By stating these words, God Almighty alludes to the overall, collective state of camels when they are moving forward in the form of a line. Similarly, a leader is needed in order to safeguard humanity socially and maintain unity. Then, also bear in mind that camels arrange themselves in this line formation when they are on a journey. As such, on the journey of life, if there were no leader, man would deviate and be led astray to ruin. [...] The word yanzuruna (they look) demonstrates that man is not instructed to look in the manner of children. In fact, by this example, we are meant to take a lesson in obedience. In this instance, the social cohesion and unity of camels has been shown — they possess strength on account of their following a leader. In the same manner, it is imperative for man to make it his practice to show obedience to their leader, because even camels, who are created to serve humans, possess this quality. Moreover, the words kayfa khuliqat (how it is created) make reference to the sum total of all those benefits that are reaped due to the collective unity present in the camel (ibil).” (Malfuzat [English], Vol. 3, pp. 21-22)
Commenting on this excerpt during his Friday Sermon on 6 June 2014, Hazrat Khalifatul Masih Vaa said:
“Therefore, in this era, Allah the Almighty has appointed the Promised Messiahas, in accordance with His promises and prophecies of the Holy Prophetsa, and we are fortunate that He enabled us to accept him and then blessed us with the institution of Khilafat after him. We
are required to value this blessing, and to understand the spirit behind the system of Khilafat. [...] Thus, this excerpt, which I have just mentioned, in which [the Promised Messiahas] has connected the prophethood and leadership with the attributes of ibil, clearly implies that after him, the spiritual life and progress of those who have taken his bai‘at, is dependent upon their connection with the established system of Khilafat.” (Khutbat-e-Masroor, Vol. 12, p. 344)
Commenting on verse 104 of Surah Aale-Imran, during his Friday Sermon on 26 August 2005, Hazrat Khalifatul Masih Vaa said:
“It must be remembered that now the ‘rope of Allah’ is the personage of the Promised Messiahas and acting upon his teachings. Moreover, your connection with Khilafat would also keep strengthening you. Khilafat would be your unifying force and strength. Khilafat would be a means to connect you with Allah the Almighty through the Promised Messiahas and the Holy Prophetsa. Therefore, one should hold fast to this ‘rope’, otherwise, those who fail to do so, would become scattered. They would not only ruin themselves, but cause the ruin of their progeny as well. [...] How could one hold fast to this ‘rope’? This would not be achieved by merely taking bai’at [pledge of allegiance] – accepting the Promised Messiahas – but rather, it is essential to act upon the Conditions of Bai‘at as prescribed by him.” (Khutbat-e-Masroor, Vol. 3, p. 516)
The past 115 years testify to the fact that the institution of Khilafat has always been granted Divine help. In this regard, during his Friday Sermon on 21 May 2004, Hazrat Khalifatul Masih Vaa said:
“Always remember that He is the God Who fulfils His promises. He is still keeping His hand on this beautiful Jamaat of his beloved Messiah [Hazrat Mirza Ghulam Ahmadas]. He will never leave us! He will never leave us! Surely, He will never leave us! He is still fulfilling the promises He made to His Messiah today, as He has been doing in the time of the previous Khulafa. Even today, He is bestowing His blessings and favours in the same way as He has been bestowing before, and will continue to bestow, inshaAllah. Therefore, if there is any need, it is for one to ensure they never stumble on their own by disobeying the commandments of Allah the Almighty, and hence ruin their fate. So, one is required to seek help from Him by praying and bowing down to Him, and asking for His grace, and holding fast by this strong rope [Khilafat]. Then no one can ever harm you. May Allah the Almighty enable everyone to do so. Amin.” (Khutbate-Masroor, Vol. 2, p. 354)
The Promised Messiahas has said:
“Obedience is a quality, which if practised
wholeheartedly, bestows a spiritual radiance to the heart and illuminates the soul, granting it a pleasure. Spiritual exercises are not needed as much as obedience is required. The condition, however, is that this obedience ought to be sincere, and this is the challenge at hand. For obedience, one must slaughter their base desires. Without this, obedience is impossible.” (Malfuzat [English], Vol. 3, pp. 39-40)
Removing the misconception of some people as to whether Khilafat is equivalent to dictatorship, during his Friday Sermon on 6 June 2014, Hazrat Khalifatul Masih Vaa said:
“Let me make it clear to every Ahmadi, every new convert, and all youngsters that there is a huge difference between the leadership of Khilafat and dictatorship. Khilafat has been established after accepting the Imam of the Age, according to the promises of Allah the Almighty. Moreover, every adherent makes a pledge to preserve the institution of Khilafat.
“There is no compulsion in religion. When a person willingly accepts the religion, then it is necessary for one to fulfil the pledge to establish the Faith, which an Ahmadi makes for the establishment of Khilafat, and that is essential for the community’s solidarity and unity. They are obliged to fulfil the pledge to obey Khilafat since they are required to make a united effort, under the leadership of an Imam, to inculcate the Kingdom of God Almighty in people’s hearts. The other Muslims are without an Imam, and the endeavours that are being made by Jamaat-e-Ahmadiyya are due to their affiliation with Khilafat. The successful results of all these efforts which are being made by remaining connected to Khilafat are testifying that the only reason behind these results and success – through the true teachings of Islam – is the fact that we are united under Khilafat. [...]
“Is there any dictator that has a personal relationship with the people of his country? The Khalifa of the time has a personal relationship with Ahmadis of every nation and ethnicity spread across the entire world. They write letters [to the Khalifa] containing their personal matters. If you were to consider just these daily letters, it seems like an impossible feat for worldly people. Only Khilafat is considerate of the pain of every single Ahmadi across the world and the Khalifa of the time prays for them. Which worldly leader prays for the sick? Which worldly leader is concerned for the marriages of the girls in their nation and prays for them? Which worldly leader is truly concerned for the education of children? Although governments may establish educational institutions, make
education available and facilitate activities for personal health and well-being, today, it is only the Khalifa of the time who is truly concerned for the education of children around the world.
“The members of Jamaat-e-Ahmadiyya are the fortunate ones for whom the Khalifa of the time remains concerned that they may attain an education, and is concerned for their health and wellbeing. Then there are also marital issues. In short, there is no personal or Jamaat matter of any Ahmadi around the world that is not in view of the Khalifa of the time, and not only does he practically strive to resolve these matters, but he also bows down before Allah the Almighty and prays to Him. I, along with the Khulafa before me, have all done this.
I have outlined the various responsibilities assigned to the Khalifa of the time by God Almighty, which he must fulfil. There is not a single country in the world that I do not visit in my imagination before going to sleep and for which I do not pray, whether it is while I am [going to] sleep or while I am awake. I do not say these things to express that I am doing some sort of favour; rather, this is my duty. I pray that Allah the Almighty may enable me to further fulfil my responsibilities. The point that I wish to emphasise is that Khilafat can never be compared with any worldly leadership.
“I also wish to remove the misconception that some people hold, though I have mentioned it in detail during my sermons on the conditions of bai‘at [in 2003], that every Ahmadi pledges to the Khalifa of the time that they will obey his ma‘ruf decisions. There are some who presume that they are the ones who will define ma‘ruf. Let it be clear to them that ma‘ruf has already been defined by Allah the Almighty and His Messengersa Ma‘ruf decision is the one that is in accordance with the Quran and sunnah. Khilafat can never take any step contradictory or against the Quran and sunnah - the Khilafat which has been established on the precepts of prophethood as per the Holy Prohet’ssa prophecy, meaning it will follow the pathway set by the prophethood, and then it is everlasting according to the saying of the Promised Messiahas, and will continue his mission. This is the essence of ma‘ruf. This is what it means by ma‘ruf here. Thus, there is no other way than obedience.” (Khutbat-eMasroor, Vol. 12, pp. 347-349)
Shedding light on the true essence of obedience, during his Friday Sermon on 2 November 2018, Huzooraa said:
“The Holy Quran has commanded us on several instances to obey Allah and His Messengersa, and also to show obedience to those who are in authority over you.
Furthermore, the Promised Messiahas has also included obedience as one of the conditions of Bai‘at and that is for one to pledge that they will obey every ma‘ruf command, until their last breath. [...] It is evident that showing obedience to ma‘ruf decisions is a vital instruction that we are bound by as they are instructions given to us by God Almighty and also the instructions by His Messengersa. Thus, as long as the true Khilafat is established according to the prophecy of the Holy Prophetsa – and this is to continue, insha-Allah – this Khilafat can never issue a directive which is contrary to the teachings of Allah the Almighty and His Messengersa, and will only issue commands which are in line with the Quran and the sunnah of the Holy Prophetsa
“As mentioned earlier, the words obeying ma‘ruf decisions have also been used in the Holy Quran for the Holy Prophetsa
The Promised Messiahas has also used these words in the conditions of bai‘at. Similarly, in relation to Khilafat-e-Ahmadiyya, these words are repeated during every pledge [ceremony]. The meaning of these words is clear in that they mean to establish the commands of God Almighty and to advise the Jamaat to adhere to these instructions. Therefore, it is incumbent upon every individual who considers themselves to be part of this Jamaat to abide by this pledge and obey every instruction issued by the Khalifa of the time accordingly. [...]
“Therefore, it is not the job of an individual to interpret what is a ma‘ruf decision. A ma‘ruf decision is one which is in line with the Quran, the sunnah of the Holy Prophetsa his sayings and also that which falls in line with the teachings of Hakam Adl of this era [the Promised Messiahas]. This is the way through which the unity of the Jamaat can be maintained. The Promised Messiahas was sent by God Almighty for this very purpose, namely to unite the people and establish a Jamaat of sincere and obedient followers. Otherwise, the Promised Messiahas has clearly stated that he had no desire to merely increase the number of followers with those who had no idea of what obedience entails.” (Al Hakam, 23 November 2018, Issue 36, p. 11)
Then, during his Friday Sermon on 24 May 2019, Huzooraa said:
“In order to attain true success and triumph, it is incumbent upon us to show complete obedience to God Almighty and His Messengersa. In order to attain the pleasure of God Almighty, it is incumbent upon one to follow His commandments with the fear that one may incur the displeasure of God due to some action of his. Likewise, it is incumbent upon us to uphold righteousness. Every good deed
and excellent moral needs to be adopted as this is a commandment of God Almighty. When one fulfils these conditions, only then can one attain success and be granted the protection of God Almighty.
“Regarding those people who get entangled in the discussion about whether something is ma‘ruf or not, Hazrat Khalifatul Masih Ira stated: ‘There is another mistake people make and that is in understanding the words “to show obedience in ma‘ruf matters.” Such people do not obey certain instructions that they consider not to be ma‘ruf.’ In other words, they decide for themselves as to what is ma‘ruf and what is not. Hazrat Khalifatul Masih Ira further states, ‘The word ma‘ruf has also been used for the Holy Prophetsa as well: یف کنیصعی الو فورعم,’ meaning ‘Nor disobey thee in what is right.’ (Surah al-Mumtahinah, Ch.60: V.13) Hazrat Khalifatul Masih Ira states: ‘Have such people prepared a list consisting of the Holy Prophet’ssa faults?’ Did they make some kind of list for his shortcomings and weaknesses, God forbid, whereby one could ascertain as to which of his decisions were ma‘ruf and which were not? Hazrat Khalifatul Masih Ira states, ‘Likewise, Hazrat Sahib’, i.e. the Promised Messiahas ‘has also included the obedience of all ma‘ruf decisions in the Conditions of Bai‘at. There is a deep underlying wisdom in doing so.’ [Haqaiq-ul-Furqan, Vol.4, pp. 75-76]
“This is because the prophets and the Khulafa instruct only according to the commandments given to them by God Almighty. On one occasion, whilst explaining the word ma‘ruf , the Promised Messiahas stated that a prophet commands that which is in line with reason and he forbids all that which goes against logic. He deems pure things lawful and all impurities unlawful. God Almighty has clearly stated all of these in the Holy Quran and the Holy Prophetsa has also explained all the commands and prohibitions, i.e. the acts we should carry out and those we should abstain from. Thus, those who follow Allah and His Messengersa and act upon all these commandments will attain salvation. Therefore, we must always remember that the instructions given by Khilafat are, and will continue to be so, in obedience to Allah the Almighty and His Messengersa –in accordance with the sharia and sunnah Allah the Almighty has stated that if you obey, you shall be rightly guided and there is no other path besides this which leads to salvation. Allah the Almighty then states that He has promised those who obey Him and His Messengersa and do good deeds that Khilafat shall remain with them. […]
Continued on page 13 >>
Ahmadiyya Archive & Research Centre (ARC)
In today’s age of endless information, a simple online search about the “Ahmadiyya Muslim Jamaat” will provide plenty of information about the Community. However, over a hundred years ago, information was harder to come by and news was spread through paper and books. Despite this, the small community of Qadian, in British India, with its white minaret, was attracting attention from around the world due to the efforts of Hazrat Mirza Ghulam Ahmadas and his message.
The Ahmadiyya Archive and Research Center (ARC) is publishing a series on some of the earliest publicly available information on the community from various orientalists, highlighting its reach and the important work being done in its early years.
The first orientalist is Professor Martijn Theodoor Houtsma, a Dutch professor at the University of Utrecht. He remains best known for his work on The Encyclopædia of Islam and A Dictionary of the Geography, Ethnography and Biography of the Muhammadan Peoples. The encyclopaedia was his magnum opus and to complete it, Mr Houtsma required information on one of the most captivating Muslim communities at the time: Jamaat-e-Ahmadiyya. How he acquired that information is best explained in his own words, originally written in French:
“Revue du Monde Musulman
“‘The Ahmadiyya Religious Movement in British India’
“The following memorandum on the Ahmadiyya Religious Movement was sent
to me for The Encyclopædia of Islam, which is currently in print. I had requested the editors of The Review of Religions – the official organ, so to speak, of the Ahmadiyya – to send me a brief outline of their beliefs, and Mr Denison Ross, Principal of the Calcutta Madrasa, had kindly seconded this request to Prophet Mirza Ghulam Ahmad Qadiyani, for which I wish to express my thanks to him here. The manuscript that was sent to me in this way went far beyond the limits of an encyclopaedic dictionary article, so I offered it to the Revue du Monde Musulman. Can one only know the present Muslim world by listening to the Muslims themselves? The readers of the Review will be grateful, as I am, for having taken on this publication.
“Not much is known in Europe about the Ahmadiyya movement. Only, I believe, Mr T-W Arnold spoke of it in a paper given at the 12th International Congress of
Orientalists in Rome in 1899.
“Then, as I have just indicated, the Ahmadiyya themselves publish an English journal, which appears every month in Qadian in the Punjab, under the title of The Review of Religions. I have before me the fourth volume, published in 1905. It contains several very interesting articles, but this Review is hardly known in Europe. Perhaps one might still find an article on the Ahmadiyya in some English missionary publication, but one should not expect to find in the works of this order an impartial study of a Muslim sect.
“I have not thought it proper to dwell here on the opinions of the Ahmadiyya, nor to add any comments or notes to the views so clearly expressed by our Muslim author. If I do not know his name, I can guarantee that he belongs to the immediate entourage of the Prophet of Qadian.
“Mr Th. Houtsma,
“Professor at the University of Utrecht”
The above-mentioned text mentions a manuscript sent by the community to the professor. However, for the time being, the manuscript would be too lengthy of an item to add and will be published on a different occasion in the near future.
Another point mentioned by the professor is the fourth volume of The Review of Religions he was gifted. It should be noted that an extract of the professor’s text has been reproduced in the first issues of The Review of Religions’ fifth volume:
“Professor M H Houts, MA, [Houtsma]
“(Professor of the University of Utrecht in Holland, and Editor-in-Chief of the Encyclopaedia of Islam)
“Further I beg to express my most sincere thanks for the fourth volume of the Review of Religions which you had the kindness to forward to me. The contents appear to me to be extremely interesting.” (The Review of Religions, Vol. 5, January 1906, p. 6)
At last, it begs the question, what was written about the Ahmadiyya Muslim Community in The Encyclopædia of Islam ? To answers this question, we have transcribed the original text for the benefit of our readers:
“AHMEDIYA is the name of the adherents of Mirza Ghulam Ahmed Kadiani (of Kadian, district of Gurdaspur in the Pandjab.) In 1900 they were with their own approval entered under that name on the official census lists of the Indian Government, as a separate modern Mohammedan sect. The Ahmedis are especially numerous in the Punjab, but also in other provinces of the Presidency of Bombay and elsewhere in India. They are found besides in other Mohammedan
countries such as Afghanistan, Persia, Arabia, Egypt etc. Their number is gradually increasing in consequence of zealous propagandism. Their principal organ is The Review of Religions , written in English, which since 1902 has been published regularly once a month at Kadian. But they also make use of various other papers in Indian languages, weeklies, monthlies and quarterlies. They have also separate extensive writings, amongst which Barahin-i Ahmediya ( The Arguments of the Ahmediya ), written by the founder Mirza Ahmed, is the most important. The first volume of this work appeared in 1880, and in it, the author claimed the dignity of a Mahdi, though not until March 4th 1889 did he demand the homage of his adherents.
“The doctrines of the Ahmediya agree on the whole with those generally taught by the Islam. The most striking differences concern only Christology, the vocation of the Mahdi and the djihad (the holy war). As to the first mentioned doctrine, they assume that Jesus did not die on the cross, but after his apparent death and resurrection migrated to India, strictly speaking to Kashmir, in order to preach the gospel in that country. There he is said to have died at the age of 120 years; his tomb at Srinagar is still known, but is mistaken for that of a prophet called Yuz Asaf (which according to the Ahmedis must not be explained as a corruption of Bodhisattva). At the instigation of a certain Mawla Mahammed Husain a fatwa against Mirza Ahmed was published in India, purporting that this doctrine disagreed with the Kor’an and therefore had to be looked upon as heresy. Regarding the vocation of the Mahdi and djihad the Ahmediya teach, that the task of the former is one of peace, and that the djihad against the unfaithful must be conducted with peaceful means instead of instruments of war. Under all circumstances, sincere obedience must be given to the British Government. The Mahdi himself must be considered an incarnation of both Jesus and Muhammed. To believe in him is an article of faith, because first of all his coming early in the 14 th century of the Hidjra was predicted by Muhammed, and secondly, because he proved his divine vocation by his prophetic gift. On various occasions this gift has manifested itself: not only the terrible destructions caused by pestilence and earthquake during the last decades, but also the death of certain people are said to have been prophesied by him. When one of his last-mentioned predictions came true through the murder of an inhabitant of Lahore, Mirza
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Hence, if we wish to truly benefit from the promise of the blessings of Khilafat, we must not only safeguard our prayers and stay away from shirk, but it is also incumbent that we obey the Khalifa of the time in its true essence, otherwise we shall be counted among the disobedient, just as the Promised Messiahas stated that they will not truly be deemed among his adherents.” (Al Hakam, 21 June 2019, Issue 66, pp. 13-14)
The Promised Messiahas once said:
“The one who does not show complete obedience, in fact, brings the name of this community into disrepute.” (Malfuzat [1984], Vol. 4, p. 74)
On 6 March 2022, during a virtual meeting of Majlis Khuddam-ul-Ahmadiyya USA with Hazrat Khalifatul Masih Vaa, a question was asked about those Ahmadis who, on social media, have not shown the best examples concerning obedience to Khilafat. Regarding such Ahmadis, Huzooraa said:
“There are some Ahmadis – yes, there are some few Ahmadis on social media [who do this]. The thing is that they are indifferent to religion. If you do some detailed research you will see that most of them do not offer five daily prayers even; not even Friday prayers. They do not discharge their duties they owe to Allah the Almighty. So those who are not discharging their duties towards Allah, how can they be obedient to the Khilafat? And there are some, few among them even who offer their prayers, but their understanding is not good with regard to religion and obedience. You always say in your pledge of Khuddamul-Ahmadiyya, even [in] the conditions of bai‘at, that you will obey the decisions of the Khalifa of the time; the ‘ma‘ruf’ decision – and they say it means the Khalifa of the time can also take the decisions which are not ma‘ruf. But they are wrong in this. Do
they have any list of ma‘ruf and not ma‘ruf –that ‘this is right, and this is wrong’? […]
“Just in last Friday’s Sermon [4 March 2022] I mentioned that Hazrat Abu Bakrra said in his first sermon that ‘Whenever you see that I am deviating from the Quranic injunctions, the commandments, and the sunnah, then guide me and don’t obey me. But apart from that, you don’t have the right.’ That means the Khalifa of the time always guides you according to the teachings of the Holy Quran – commandments given in the Holy Quran – and the sunnah. And once he gives the directives or guidance to you according to the Quran and the sunnah then you don’t have any excuse to say, ‘we disobey’. Either you prove that ‘your commandment, your order, your guidance’ is against the teaching of the Holy Quran and the practice of the Holy Prophetsa – that is sunnah – or obey it. If you prove that it is not in the Holy Quran and has never been practised by the Holy Prophetsa then you will have to give the proof of it and for that you will write to the Khalifa of the time instead of just talking and giving loose comments on social media.
“So, this is the right way.”
Huzooraa continued:
“I remember, in my first or second sermon [on 25 April 2003] I said that, ‘Whenever you see something wrong in me, you ask me. And try to correct me. If I think that whatever I said was right, then I will give you the proof that I was right. If you are right, then I will correct myself. But you don’t have the right to talk here and there.’ That was my first or second sermon after Khilafat. So even I have said this thing.
“Ma‘ruf means anything that is according to the Quran.” (Al Hakam, 11 March 2022, Issue 208, p. 8)
Hazrat Amirul Momineenaa then referred to a hadith that once a group of Companions was sent on an expedition and on the way, the commander told the
Ahmed was accused of the crime by three Christian missionaries, but acquitted in court.
“Since the Mahdi (who died in 1908) resigned his leadership because of old age, the affairs of the Ahmediya have been conducted by the Sadr Andjuman-i Ahmediya.
“Bibliography : T. M. Arnold, Actes du XII congrès internat. des Orientalister (Rome, 1899) iii. 1, p. 139 et seq.; Richter, Indische Missionsgeschichte ; M. Th. Houtsma, in the Revue du monde musulman i. 333 et seq. (derived from information supplied by the Ahmedis themselves). (M TH HOUTSMA)”
The call to Islam
Companions to jump into a fire that they were passing. Some of the Companions rejected this instruction, but there were some who said ‘we should jump’ as there was the commandment of obeying the leader. The commander saw they were getting serious, so he told them he was just joking. When the group came back to the Holy Prophetsa they informed him of the incident. The Holy Prophetsa said those who were ready to jump into the fire were wrong as this would be suicide and it was against the Holy Quran. He said this decision of the commander was not ma‘ruf, it was wrong and those who refused to do it took the right decision.
Huzooraa said:
“Any decision that is against the teachings of the Quran and sunnah is not ma‘ruf and you have the right to disobey it. But the decision which is according to the Quran and sunnah, you have to obey it.” (Ibid.)
But, Huzooraa continued, one could not publicly start commenting on the decisions of the Khalifa of the time, rather they should write directly to the Khalifa of the time. In such a case, the person should give their proof over why they thought a decision was wrong. The Khalifa of the time would either give his proof of why it was right or if the person was correct, he would take the decision back. (Ibid.)
Hazrat Khalifatul Masihaa then said:
“But you have no right to spread and mislead the people on social media.” (Ibid.)
During his address to the office bearers of Majlis Khuddam-ul-Ahmadiyya Germany, on 25 October 2019, Huzooraa advised the Ahmadi youth:
“One of the most important objectives of Khuddam-ul-Ahmadiyya is to safeguard the institution of Khilafat-e-Ahmadiyya, and they affirm this in their pledge as well. However, safeguarding does not simply mean serving on duty as part of Umumi or Hifazat-e-Khaas [security], this is
“O Messenger! convey [to the people] what has been revealed to thee from thy Lord; and if thou do it not, thou hast not conveyed His Message [at all]. And Allah will protect thee from men. Surely, Allah guides not the disbelieving people.”
(Surah Al-Ma’idah, Ch.5: V.68)
This concludes the first of many reports written on the Ahmadiyya Muslim Community. We saw firsthand how Allah the Almighty moves mountains and rivers for the benefit of his prophets. This was the story of Mr Martijn Theodoor Houtsma and how he, through the blessings of Allah the Almighty, helped spread the message of the Promised Messiahas to countless others.
something that anyone can do. In fact, the true essence of safeguarding this institution is to spread the words of the Khalifa of the time, adhere to those words and also urge others to do the same and safeguard future generations. To claim that one will [physically] fight on all sides; on the right, on the left, at the front and from behind, is something that is no longer required. The battle that is required today and the Jihad of this day and age is to adhere to the words [of the Khalifa of the time], and this, in essence, is the true objective of Khuddamul-Ahmadiyya. […] Therefore, always be mindful of this fact that whatever you are told or whatever you hear in sermons and speeches, you must act upon it and advise others to do the same. […]
“God Almighty has destined a particular era for each of the Khulafa of Jamaat-e-Ahmadiyya – who will continue to come in the future as well – and He bestows guidance according to the needs of every era. Then, in light of this heavenly guidance, each Khalifa grants guidance according to the needs of his time. […] Hence, Khuddam-ul-Ahmadiyya and every office bearer should keep in mind that they are to pay heed to the words of the Khalifa of the time and strive to act upon them. […] Since the security of the institution of Khilafat has been entrusted to Khuddamul-Ahmadiyya, therefore, Khuddam-ulAhmadiyya in particular, should ensure this, which is by instilling this spirit within the youth and their children that they are to listen to the words of the Khalifa of the time, and to act upon them. And it is this very reality that will make one worthy of safeguarding the institution of Khilafat, otherwise, everything else is just a mere verbal claim.” (“Huzoor’s Address To MKA Germany”, MTA Online, youtube.com) May Allah the Almighty enable us all to become His true servants by holding fast to the ‘rope’ that He has granted us, i.e., the blessed institution of Khilafat. Amin
[Prophet] Ahmadas of Qadian was the Promised Messiah. He appeared at the time that the scriptures fix for the advent of the Promised Messiah. He appeared in the land to which scriptures had pointed as the land of the appearance of the Messiah. All the signs of the coming of the Messiah have come to pass. God has shown, at his hands, mighty signs and has worked wonders that establish the truth of his claims beyond all doubt.
Let us first take the question of time and see whether he made his appearance in due time. To this question, there is only one answer. It is admitted on all hands that the present is the time for the appearance of the Promised Messiah. All calculations based on biblical prophecies point to the present age as the age of the Messiah. Pamphlets have been issued and books have been written by Christians in which it has been declared with certainty that according to biblical prophecies, the present age is unmistakably the time for the appearance of the Messiah. I refer here only to one out of the many books that have been written on this subject. This book, entitled the Millennial Dawn, was
published in 1889 [by Watch Tower Bible & Tract Society, Allegheny, PA, USA] and in it, the learned author, after a careful examination of the prophecies shows that 1873 was the year of the coming of the Messiah, and that from that year up to 1914 he would gather his saints and that then his kingdom would be firmly established, so as to be seen by all men, but that until that time he was not to be recognised but by the chosen few. And so it happened, for it was approximately by the same time that he made his public appearance as a worldreformer.
From that time he and his first successor, Hazrat Maulvi Noor-ud-Din[ra], were occupied in gathering together the saints and it was on 14 March 1914 that his son, Hazrat Mirza Mahmud Ahmad[ra], who was born in fulfilment of a great prophecy of his, became his second successor and he sent missionaries to foreign lands with the result that the followers of the Promised Messiah are now to be found not only in various parts of India, but also in Europe, America, Africa, Australia and other parts of the world. Wherever the British flag flies, there are also found members of the Ahmadiyya Community, and also in other parts of the world. We have Ahmadiyya
mosques in London, Chicago and West Africa. Now the kingdom of Messiah has been firmly established and what had before remained hidden from the people may now be seen by all the world.
It being admitted even by Christians that the age in which Ahmad[as] of Qadian made his appearance is really the age of the Promised Messiah, it is needless for me to labour this point. I will content myself with mentioning two facts that will convince every reader that the Promised Messiahas appeared in the fullness of time.
The Right Reverend Thomas Newton DD, Lord Bishop of Bristol, says in his great work already quoted:
“There is an old tradition, both among Jews and Christians, that at the end of six thousand years, the Messiah shall come, and the world shall be renewed, the reign of the wicked one shall cease, and the reign of the saints upon earth shall begin.”
[Dissertations on the Prophecies, p. 222, London, 1838]
Now, by lunar computation, six thousand years from Adam have already passed, so the Promised Messiah made his appearance at the time that had been decreed by God thousands of years ago.
Another equally clear proof of the fact that the Promised Messiah appeared at
the appointed time is to be found in the prophecy of Daniel, which runs thus:
“And at that time shall Michael stand up, the great prince which standeth for the children of thy people. And there shall be a time of trouble, such as never was since there was a nation even to that time. […] But thou, O Daniel, shut up the words, and seal the book even to the time of the end. Many shall run to and fro, and knowledge shall be increased. […] Then I said, ‘O my Lord, what shall be the end of these things?’ and He said, ‘Go thy way, Daniel, for the words are closed up and sealed till the time of the end. Many shall be purified and made white and tried but the wicked shall do wickedly. And none of the wicked shall understand. And from the time that the daily sacrifice shall be taken away and the idols shall be broken, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days.’” [Daniel: 12:1-12]
Many will be startled to read the words in italics, for they are not to be found in the current English translation of the Bible. But everyone who will turn to the Hebrew Bible, will find the original words to be “wa-la-tet shi-quts” [וְלָתֵ֖ת שִׁקּ֣וּץ] which means “and the idols shall be broken”.
(Hazrat Maulvi Sher Ali’s letter to the Madras Mail regarding the advent of the Promised Messiahas)Hazrat Maulvi Sher Alira is seated on the floor, fourth from the right
Matthew Poole, in his Annotations on the Bible, says, “The Jews make these days, i.e., years to end at the coming of Christ, but uncertain when to begin their reckoning, but have been often and grossly deceived. Sound Christians refer it to the second coming of Christ.” To the second coming of Christ, the prophecy certainly refers, but I regret to say that the Christians too, like the Jews, being uncertain whence to begin their reckoning, have been often and grossly deceived. The words “from the time that the daily sacrifice shall be taken away and the idols shall be broken” evidently refer to the days of the Holy Prophet of Arabia, may peace and blessings of God be upon him, when the new law vouchsafed to the like of Moses as predicted in Deuteronomy 18:22, did away with the daily sacrifice and when the idols were broken at Mecca. The latter event took place in 8 AH, so according to Daniel’s prophecy, the Promised Messiah was to appear at 1300 AH, and so it came to pass. Muslim prophecies also pointed to the same date as the time of the appearance of the Promised Messiah[as]
Thus, it is clear that Ahmad[as], the Promised Messenger of the latter days, made his appearance at the appointed time.
He also appeared in the land, which, according to the word of God, was to be favoured with his advent. All prophecies fix the east as the place of the Promised Messenger’s appearance. But at present, I am concerned only with the prophecies contained in the Christian scriptures, so I will show that these prophecies also fix the east as the place of the Promised Messiah’s appearance. Jesus said: “For as the lightning cometh out of the east and shineth even unto the west, so shall also the coming of the son of man be.” [Matthew 24:27] Two things are foretold here, firstly the place of his appearance and secondly the quickness with which his message will be conveyed from one end of the earth to the other. The place of his appearance was to be the east, for he compares his coming to a lightning which shines from the east to the west. He was to appear in the east and from the east his mission was to spread to the west with the quickness of lightning. The latter part of the prophecy has been fulfilled by the modern facilities of communication which did not exist when the above words were spoken. As the Promised Messiah was destined to convey the message of truth to the whole world, God brought into existence means by which he could accomplish his object with a quickness which was amazing compared with the slow means of communication in the days of Jesus and which might well be compared to the swiftness of lightning. That in the above words Jesus was referring to the place of his appearance is clearly determined by the verse which follows.
Jesus continues to say: “For wheresoever the carcase is, there will the eagles be gathered together.” [Matthew 24:28] In these words, Jesus gives the reason for his appearance in the east. He will appear in the east because the carcase which he will come to rid the world of will demand his appearance in the east. The carcase are the errors which have corrupted the various religious systems of the world, particularly Christianity and which the followers of
different religions are doing their worst to propagate among others. There was no other country where these errors were to be found in a more accumulated form and where greater exertions were being made to propagate them than India; hence his appearance in this land. India was the arena of religions and there was no other country in the world where so many religions were represented and where each religion was contending for supremacy. Hence it was that the Champion of truth who was to come as a judge between the various contending religions appeared in India.
Not only did Ahmad[as], the Promised Messiah, appear at a time when his appearance was due and at a place where his advent was predicted but he also came with all the signs which were to mark his advent. “There never was” to quote a pamphlet entitled ‘The Heralds of His Coming’ “there never was another generation save this that saw all these signs fulfilled and fulfilling.” All that had been predicted has come to pass, and if the Messiah has not already appeared, it is vain to hope that he will appear in the future. Either he has already appeared or he will never appear at all. If you do not accept the Messiah that has already come, you will never see another Messiah until this world passes away. Your case will then be like that of the Jews who rejected the Messiah when he came and have not seen another Messiah since then. Even the Second Messiah came, but they are yet expecting the first Messiah.
Yet I hope that the case of the Christians will not be like the case of the Jews; for there are many among them who will welcome the truth; nay they are already accepting the truth and the movement is spreading in England and America.
If you ask how we should know that he is really from God, I say, consult the Bible and see what criteria it gives to know the truth of a true prophet. Judge him by those criteria and you will find that he is a true Messenger of God.
For instance, in Deuteronomy 18:2122, it is said, “And if thou say in thine heart how shall we know the word which the Lord hath not spoken? When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken but the prophet hath spoken it presumptuously: Thou shalt not be afraid of him.” Here it gives a test of a true prophet. A false prophet who speaks in the name of the Lord cannot make a true prophecy. So if Ahmad made true prophecies, every believer in the Bible must accept him and if any Christian rejects the Promised Messiah in spite of the hundreds of true prophecies which he made in the name of the Lord, then such a Christian is false in his claim to be a believer in the Bible and will be called to account for rejecting a true prophet of God.
His prophecies which have already been fulfilled are so numerous that it will require volumes to discuss them. So I will content myself with only a few extracts from some of his warnings which appeared years ago in the pages of The Review of Religions so that your readers may be able to see how true his prophecies have turned out to be.
At a time when the world was enjoying perfect peace and prosperity, the Promised Messiah repeatedly warned the world of the tribulation which was about to overtake the present generation. The Review of Religions for March 1905, contains the following warning from his pen:
“Arise and be ready, for a time of great distress has come for this generation. […] These are days of great distress and the wrath of God is kindled in heaven. […] Know it for certain that these are days of such great affliction for the world as it has never seen since its creation. […] Almighty God informed me of these onslaughts twenty-five years before this time, and this divine information was recorded in the Barahin-e-Ahmadiyya at that very time.”
In the following month (April 1905), he issued another warning in the course of which he said:
“As it is my duty to invite men and to deliver to them the message of my Lord, I, therefore, again inform the public, and God bears witness that the fact has been revealed to me by divine inspiration, that His wrath is kindled upon the world. [...] He who has been sent by Him for the regeneration of mankind is laughed at, and scorns and abuse have overstepped all limits. Almighty God has therefore said that He would now fight against them [through the means of angels and the powers of nature, not human fight. (footnote)]. He has said that His onslaughts on them would be such as they have never thought of.” [Majmu’ah-e-Ishtiharat [1986], Vol. 3, p. 518]
On 24 December 1905, he published his “Will” in the course of which he wrote:
“The knowledge that I have been granted about the calamities is none other than that death will run rampant on all sides, that earthquakes of such severity will occur as will provide a foretaste of the Day of Judgement.” (The Will, p. 3)
In 1906, he wrote:
“Bear in mind that God has informed me about the coming of earthquakes in general. So know it with certainty that just as, in keeping with the prophecy, there have been earthquakes in America and also in Europe, so will they occur in different parts of Asia, and some of them
will be like the Doomsday. There will be death on such a large scale that streams of blood will flow. Even birds and grazing animals will not escape this death. Such destruction will overtake the earth as has not happened since man was created. Most places will be turned upside down as if they had never been inhabited. There will also be other terrible afflictions, both in heaven and earth to the extent that every sensible person will realise that they are not ordinary phenomena, and no trace of them will be found in books of physics or philosophy. Then people will be seized by anxiety and they will wonder what is going to happen? Many will be delivered, and many will perish. Those days are near, indeed they are at the door, when the world shall witness the spectacle of a doomsday. Not only the earthquakes, but other terrible calamities will also appear, some from heaven and some from earth. This will occur because mankind has abandoned the worship of their God, and have fallen upon materialism with all their heart, all their resolve, and all their thoughts. Had I not come, these calamities might have been delayed a little, but with my coming the hidden designs of God’s wrath that had remained hidden for a long time, have been manifested as God said: امو
[And We never punish until We have sent a Messenger. (Surah Bani Israil, Ch. 17: V. 16)] […] O Europe! You are not safe! And O Asia! Neither are you secure! And O the dwellers of Islands! No artificial ‘God’ will come to your aid. I see cities falling and habitations in ruin.”
[The Philosophy of Divine Revelation (Haqiqatul Wahi), pp. 326-328]
Mark, on one hand, the time when the above warnings were uttered and see on the other, how clearly and how terribly they have come to pass. And he made hundreds of such true prophecies. Can there still be any doubt as to the truth of his claims?
Yours faithfully,
Sher Ali BA, Qadian, Punjab, 4 March 1923.
(Transcribed and edited by Al Hakam from the original in The Review of Religions [English], January, February and March 1923)
It is commonly said that in order to be better equipped for the future, one must have a good understanding of the past. Just as a driver uses the rear-view mirror to know their surroundings while safely driving and moving forward, it is important for a nation to also look back at its past to fully understand it.
The Holy Quran refers to past nations a great deal; it discusses their lives, habits and ultimate fates. We can gain valuable lessons and insights from these accounts, as they can provide timely assistance in our personal and spiritual growth.
Archaeology is a great means for unearthing the histories of past nations and individuals. When we brush over the history of archaeology, we uncover how mankind has been able to provide an open window to the past.
Physical remnants of the past, such as artefacts and structures of historical importance, have been preserved over time and provide insight into their way of life and beliefs. For Muslims, in this current era, the study of archaeology, joined with the divine teachings of the Holy Quran, offers a comprehensive understanding of the history of humanity, providing lessons and wisdom for the present and future generations.
In the Holy Quran, we read:
“And the earth brings forth her burdens,” (Surah az-Zilzal, Ch.99: V.3)
In the Five Volume Commentary, under this verse, we read: “There will be a vast release and upsurge of knowledge of all kinds, relating to physical as well as spiritual sciences, especially in the sciences of geology and archaeology.” (Five Volume Commentary, Vol. 5, p. 3422)
Every day, new discoveries are being unearthed through ongoing research and investigation. These findings often disclose vital lessons and data that shed light on the past and offer a thorough understanding of the world and its history.
Additionally, Allah the Almighty has repeatedly encouraged us in the Holy Quran to explore and observe the world:
“Say, ‘Travel in the earth and see how [evil] was the end of those before [you]! Most of them were idolaters.’” (Surah ar-Rum, Ch.30: V.43)
Here, it is not mere travelling that has been mentioned; rather the emphasis is on observing and gaining insight into the fate of past civilizations and peoples, which can be accomplished through visits to ancient cities, archaeological sites, and museums, among others. This type of observation enables a deeper understanding of history and the lessons that can be gleaned from it.
Unfortunately, many countries, such as
Pakistan and Afghanistan, have encountered grim problems with their archaeological sites due to a lack of awareness and neglect for their preservation among local communities and governmental institutions. Sadly, some people haphazardly dig at these sites in search of gold or other valuable items that once belonged to the early inhabitants of these places. This, if done haphazardly, naturally results in the demolition of sites of great historical significance.
The terrorist group Daesh was responsible for the systematic destruction of cultural heritage sites, monuments, and artefacts in the territories it controlled in Iraq and Syria. This is documented in numerous reports and articles that can be viewed online. The group controlled over 1,800 of Iraq’s 12,000 registered archaeological sites and used bulldozers and machinery to destroy ancient landmarks. Museums were also targeted, with sculptures being destroyed using hammers and drilling machines. In 2014, Daesh took control of Mosul and continued their destruction, posting videos on social media of the removal of statues. (www.bbc.co.uk/news/ world-middle-east-27838034)
In early 2015, Daesh reportedly started the demolition of Nimrud, an Assyrian city from the 13th century BC. The United Nations cultural organisation, UNESCO, deemed the destruction of the historical city of Nimrud a war crime. (whc.unesco.org/en/news/1339)
This heartbreaking loss of history was a result of Daesh’s ongoing war on cultural heritage. The remains of Nimrud are among the most significant archaeological sites in Iraq, having been established in the 13th century BC along the banks of the Tigris River near Mosul. (www.bbc.com/news/world-middleeast-31769164)
The monstrous acts of Daesh in Iraq and Syria, unfortunately, tarnished the name of Islam through their misguided actions. However, it is broadly agreed that there can be no religious explanation for the damage to mankind’s cultural heritage.
Reflecting on the reports at that time that terrorists had destroyed historical monuments and artefacts in ancient Iraqi cities, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, said during his keynote address at the 12th National Peace Symposium hosted by the Ahmadiyya Muslim Community UK, that such attacks were a clear violation of Quranic teachings. Huzooraa said:
“For more than 1400 years these cities were preserved and protected by successive Muslim rulers and governments and yet now the extremists claim to have destroyed them in Islam’s name. This can only be branded as an extreme cruelty and a transgression of Islam’s teachings. No true Muslim could ever comprehend acting in this way.” (“Muslim Leader says Justice and Honesty required to prevent Outbreak of third World War”, www.
pressahmadiyya.com/press-releases/2015/03/)
The actions of Daesh in destroying cultural heritage sites, monuments, and artefacts, such as stone carvings, were not based on a proper understanding of Islam. Such individuals, who create disorder on Earth, are part of a larger group of people who are uninformed about the true essence of religion.
The Promised Messiahas once said that religious fanatics of such ilk sometimes publish advertisements containing a fatwa or innovation prohibiting travel to any destination other than the three mosques of Islam: Masjid al-Haram, the Holy Kaaba; Masjid An-Nabawi, and the Masjid Al Aqsa. (Aina-e-Kamalat-e-Islam, Ruhani Khazain, Vol. 5, p. 605)
The Holy Quran instructs individuals to reflect upon the experiences and eventual downfall of the previous nations. It highlights how sudden and unexpected divine punishment can be, occurring at any time, whether during the night, day, or even while a nation is engaged in leisure activities. This serves as a reminder to always be mindful of one’s actions and maintain a righteous demeanour.
For example, the Holy Quran tells us about the People of Lot in Surah al-Hijr:
“Then the punishment seized them at sunrise. We turned their town upside down and We rained upon them stones of clay. Surely, in this, there are Signs of people of intelligence. And that town is situated on a road that still exists. Surely, this is a Sign for those who believe. The People of the Wood were also wrongdoers, And We chastised them also. Both these cities lie in an easily identifiable way. The People of Hijr also rejected the Messengers as liars. And We gave them Our Signs, but they turned away from them. They used to hew out houses in the mountains, dwelling therein in security.”
(Surah al-Hijr, Ch.15: V. 74-83)
Take, for example, the City of Iram that is mentioned in the Holy Quran and has also been discovered in the Ebla tablets, dating back to around 2500 BCE to 2250 BCE. In the early 1990s, an archaeological team led by explorer Ranulph Fiennes uncovered the remains of a settlement in southern Oman that directly points to the City of Iram. Prior to this, the City of Iram was completely unknown from an archaeological standpoint.
Similarly, the Holy Quran mentions Prophet Solomon as a wise and powerful ruler who built a marvellous palace. While some archaeologists today have claimed to have discovered the remains of the palace at Megiddo in Israel, these claims have yet to be carefully inspected and scrutinised by experts over a long period of time.
We should cultivate our faith in the Holy Quran by learning about the historical sites mentioned in it and the remains of those who perished in natural disasters like earthquakes and volcanic eruptions. We should learn from their fate, rather than destroy any evidence of their existence that we have.
Imagine, for a moment, the range of emotions you would experience if one day you were told that your time on earth is limited and that you’ll soon have to bid farewell to everyone you love.
This was the case for Hazrat Mirza Ghulam Ahmadas of Qadian, the Promised Messiah and Mahdi, as Allah the Almighty informed him that his passing was imminent, with only a limited time left in his life.
In his book, The Will, (published in 1905), he wrote:
“Since God Almighty has informed me, through recurrent revelations, that the time of my demise is near, and since these revelations have been of such force as to shake me to the very core of my being— turning my heart cold to this life—I have deemed it appropriate to write a few words of admonition and advice for my friends and other such persons as may wish to derive benefit from my words”. (The Will, p. 1)
The Promised Messiahas also published the following revelation regarding his demise:
“The appointed time of your death has come close”. (Ibid. p. 2)
And:
“Very little is left of the term which God has ordained with respect to you”. (Ibid. p. 2)
Revelations, visions and divine indications received by the Promised Messiahas showed Allah’s foretelling of his approaching demise and the number of years left in his life.
The Promised Messiahas states:
“A few days ago, I saw in my dream that someone had given me some water in a new earthen vessel. Only two or three mouthfuls of water remained in it, but the water was very clear and pure. This was accompanied by the revelation:
“[“Water of life”]” (Tadhkirah, p. 786, [The Review of Religions, Vol. 4, December 1905, p. 480])
It is clear, as I will discuss further, that the two or three mouthfuls of water symbolise the number of years he had left to live, which proved to be accurate as he passed away two and a half years later, in 1908, further adding to the countless proofs of his truthfulness.
Belief in the Promised Messiah’sas truthfulness is reinforced as one learns that Allah not only revealed the number of years left in his life to him, but also the exact date of his passing and returning to his Creator.
On 15 October 1906, the Promised
Messiahas saw in a dream, “that I was writing something and in the course of the writing, I saw the following writing:
“[‘Ilmu d-Darman 223]”. (Tadhkirah [English], p. 922)
In light of this, the Promised Messiahas said:
“‘Ilm is an Arabic word and Darman is Persian. What follows is the number 223. I do not know what this might mean.” (Tadhkirah [English], p. 923, [Badr, 18 October 1906, p. 3], [Al Hakam, 17 October 1906, p. 1])
Hazrat Musleh-e-Maudra has provided an explanation for the words that the Promised Messiahas saw in his dream. He states:
“‘Ilm is an Arabic word meaning ‘knowledge’ and darman is a Persian word meaning ‘treatment’. The import is that the knowledge of the treatment would be known after 223 days.
“Now we need to see what is the 223rd day after October 15—it is 25 May 1907. The Promised Messiahas passed away on May 26 in accordance with this revelation”.
(Tadhkirah [English], p. 923, [Tash-heezul-Azhan, June–July 1908, p. 216])
After reading this, some may have questions about the fact that the revelation was received in 1906 and Hazrat Ahmadas passed away in 1908, a period of one year and 223 days, rather than just 223 days.
Answering this, Hazrat Musleh-eMaudra states:
“Bear in mind that there are two reasons for it. One is that there is another revelation which follows closely:
[The Arrows of death do not miss], which also proves that the revelation
containing 223 is about death. Then, another revelation was received:
(See [The] Review of Religions, November 20, 1906, page 2) meaning that your death was destined in 1907 but We have increased your appointed life and thus the calculation started after one year.” (Ibid.)
The second reason given by Hazrat Musleh-e-Maudra is:
“[…] the date appointed for his death was May 26. If he had died in 1907, some of his opponents would have raised the clamour that he died within the period given in their prophecies. Moreover, in that case his death would have been on the 27th. Therefore, it was necessary that he should pass away in a leap year (which would have 29 days in February) so that he would pass away exactly after 223 days on May 26. Thus, his death would definitely be in 1908 which is a leap year, not in 1907 which has 28 days in February and the 223 days are completed not on 26 May, but on 27 May.” (Ibid)
Hazrat Musleh-e-Maud’s explanationclears up any confusion and confirms that the Promised Messiahas was indeed informed by Allah of the specific date of his passing.
This also refutes the claims of those who opposed the Promised Messiahas, such as Dr Abdul Hakeem Khan, who had announced that the Promised Messiahas would pass away on 4 August 1908. Arrogantly, he claimed: “Mirza will fall prey to a fatal illness and shall die on 21 Sawan 1965 [i.e. 4 August 1908].” (The Daily Paisa Akhbar, 15 May 1908 and Akhbar Ahl-e-Hadith, 15 May 1908)
However, compared with the specific date of passing given to the Promised Messiahas, it’s apparent whom Allah supported and who He did not, as the Promised Messiahas passed away on 26 May 1908 – not on 4 August 1908. Once again, even in the final moments of his life, Allah demonstrated the truthfulness of the Promised Messiahas and he emerged victorious, fulfilling the words of God:
“Allah has decreed: ‘Most surely, I will prevail, I and My Messengers”. (Surah alMujadalah, Ch.58: V.22)
Jamaat-e-Ahmadiyya Dundee hosted an interfaith event titled “Islamic perspective on the cost of living crisis”, on 14 January 2023, at the Bait-ul-Mahmood Mosque, which brought together members of the community, police, politicians and faith leaders to share a meal and discuss the current economic challenges facing many families.
The event began with the recitation from the Holy Quran with its English translation, followed by short speeches by the representatives from Dundee Police and the Parish Church of Scotland, who addressed the audience briefly and thanked the Ahmadiyya Muslim Community for providing this opportunity to discuss this important and current issue that is affecting lives.
A speech was delivered by Humayun Jahangir Khan Sahib, the missionary
for Glasgow, in which he discussed the Islamic teachings on the fair distribution of wealth and the importance of helping those in need. He also highlighted how the community can come together and support each other during difficult economic times.
The attendees were given the opportunity to ask questions and participated in an open discussion on how they, as a community, can come together to help those who are struggling financially. Many attendees expressed appreciation for the opportunity to discuss the issue and better understand the Islamic perspective on the cost of living crisis.
A vote of thanks was delivered by Daud Ahmad Quraishi Sahib, the missionary for Dundee and Edinburgh in which he thanked guests and offered them new year’s greetings. The event concluded with a silent prayer, and was attended by 32 external guests.
Al Fazl, 5 February 1923
Rahman Bheena Sahib writes from Patra, Bengal that a jalsa of Ahmadis was held there on 27 to 28 December 1922. Apart from the Ahmadis, non-Ahmadis also participated and it had a positive impact on them.
A brief [tabligh] report has been received from Maulvi Khuda Bakhsh Sahib of Khanewal.
Muhammad Ali Sahib of Kalyanpur has sent a short report that a person is expected to accept Ahmadiyyat soon. Muhammad Ali Sahib is facing some difficulties. Ahmadi friends should pray for him.
Rahmat Sahib is engaged in tabligh in Jogowal Jamaat.
The ongoing debate in Jhelum has already been mentioned [in a previous issue of Al Fazl]. Paighami [Lahori] group is trying hard to hide their defeat. After [Hakim Muhammad Hussain Sahib] aka Marhame-Isa, they have now sent Syed Mudassar Shah to Jhelum. By the grace of Allah the Almighty, the more they try, the more they suffer defeat.
Fateh Muhammad Sahib from Gugera, district Montgomery, reports that regular [tabligh] work has started there.
The work [of tabligh] has also started in Peshawar. If the current awareness of the Jamaat continues, it is hoped that very soon good results will be produced in the border area as well.
Samana Jamaat is doing [tabligh] work with courage and determination. Like the people of Qadian, members of this jamaat
have started preaching in the neighbouring areas of Samana. May Allah grant them success.
Babu Abdul Hakim Sahib, who possesses a strong passion for tabligh, has come up with a new and creative proposal. He intends to publish a tabligh tract and plans to send it to all the well-known merchants of the Eastern Islamic countries. He will get their mailing addresses from business directories. It is a new and valuable idea. Missionaries working in foreign countries can greatly benefit from this suggestion. Those working in Egypt, London and America should give heed to this proposal. […]
Nur Muhammad Sahib, Amir Jamaat Negah, informed them about a seditious person named Abdul Latif, but his letter arrived at such a time that a missionary could not be sent there in time. Friends should always be conscious and aware of their surroundings. In addition to our financial difficulties, another challenge is that we have a very limited number of scholars in our Jamaat, but there is a great deal of work. Our state is like that of a poor man with many mouths to feed. On the other hand, sometimes the demand [for a missionary] is received at the final hour or rather late. Consequently, it is impossible for us to send [the missionary]. This is not only hurtful but also results in dissatisfaction. In Al Fazl, it has been repeatedly emphasised that the [tabligh] office should be notified at least a month before the missionaries are required. Thereafter, every week, a postcard should be sent to Qadian as a reminder.
Aziz Muhammad Sahib (lawyer) reports an awakening in the people of Dera Ghazi Khan. The jamaat there plans to hold a jalsa on 5 to 6 March [1923]. […]
On the apostasy of four hundred and fifty thousand Rajputs, the jamaats of Delhi, Saharanpur, Agra, Aligarh, Muzaffarnagar and Meerut were instructed to investigate the ground reality. Khan Bahadur Sheikh Muhammad Hussain Sahib has written from Aligarh that the people there have deep-seated ignorance and it must be remedied. Maulvi Rahmat Ali Sahib (Maulvi Fazil) and Mr Muhammad Shafi Sahib Aslam, teachers at Talim-ul-Islam School, have offered their services for this cause. We need more people who are willing to work at their own expense in the way of Allah.
The work of tabligh at the local level has also started and the passion of the friends of Qadian is increasing by the day. This week, people from another four villages were preached to. Last week, five men from Qadian took bai‘at. One of the new converts had previously been the only Ahmadi in his village. Another one has a wife and two children, bringing the total number of new converts to eight. A few discussions were held with Christian preachers as well. They lack knowledge and wisdom. These preachers had absolutely no idea that there were contradictions or alterations in the Bible.
Ceylon [now Sri Lanka] Jamaat is facing internal problems. However, matters are expected to be resolved soon. As no missionary from outside can enter this island, friends should pray that the problems of this oppressed jamaat be resolved.
Maulvi Abdur Rahim Sahib Nayyar has reached London.
As it has already been mentioned [in a previous issue of Al Fazl], Maulvi Mubarak Ali Sahib has bought 3/4 acres of land in Berlin for the Ahmadiyya Mosque. Moreover, Maulvi Sahib is getting the books, [The Philosophy of the] Teachings of Islam and A Present to the Prince of Wales, translated into German. Some German philosophers who have met Maulvi Sahib are becoming closer to joining the Jamaat. Rather, their letters show that Islam Ahmadiyyat is the only Islam that these people were already trying to find. These are the philosophers by whom Khawaja Kamaluddin Sahib got intimidated and wrote that rather than establishing a German Islamic Mission, an institution should be opened for the teaching of Islam. Just as Khawaja Sahib spread the teaching of Islam Ahmadiyyat without mentioning Prophet Ahmadas in India and England, he probably wants to spread the principles of Islam in Germany without mentioning Prophet Muhammadsa
A long letter in English was written to Maulvi Mubarak Ali Sahib and the following books [and magazines] were sent to him: Tash-heez-ul-Azhan, April 1911; Kalimat-ul-Fasal; The Review of Religions 1915, and Faisla Hakam, Simla
The report of Hazrat Mufti [Muhammad Sadiq] Sahib is received regularly [from America]. On average, one person converts to Islam on a daily basis. The mission expenses in November and December have been sent [to America].
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Majlis Khuddam-ul-Ahmadiyya Canada and the national department of Tabligh jointly initiated a campaign to spread the beautiful teachings of Islam in Canada from coast to coast.
“As Canada’s largest Muslim youth group, we aim to showcase the true and peaceful teachings of Islam,” and “Through this national campaign, we want to provide Canadians an opportunity to meet with Muslims and explore the religion of Islam”, said Sadr Majlis Khuddam-ul-Ahmadiyya Canada, Tahir Ahmed Sahib.
The “Explore Islam” nationwide campaign aims to present the religion of Islam to the Canadian public by visiting over 1,000 cities, towns, and villages through a robust national plan, explained Mohtamim Tabligh, MKA Canada, Jari Qudrat Sahib. The objectives of this campaign are to educate and raise awareness about the true teachings of Islam, and how these teachings lead to a life of peace, serenity, and fulfilment.
Majalis across Canada were assigned different geographical areas and once in their designated area, they were to engage in flyer distribution, hold open houses [open days] at local public places, and engage in dialogue with residents.
As of the writing of this report, over 80 cities and towns have been visited. More are being visited every weekend. Response from Canadians has been welcoming and has led to interesting conversations.
A new website www.exploreislam.ca has been created and is being promoted. The website has new content, events, articles, and FAQ. More is being added regularly. Those interested in participating in this campaign can follow @ExploreIslamCA on Twitter and follow the conversation on Twitter, using the hashtag #ExploreIslam.
A brief summary of some of the trips is given below:
A group of 11 ansar and 40 khuddam participated in these visits, reported Secretary Tabligh, Brampton East Imarat. The towns that were visited were within
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Maulvi Fazlur Rehman Sahib’s letter has been received. Maulvi Sahib’s health has improved and he is actively and passionately engaged in tabligh work. May Allah the Almighty bless him with support and succour.
Hassan Musa Khan Sahib writes a two-page newspaper, Muslim Sunshine, with his own hands, and then distributes it to newspaper outlets and some of his friends. This is an
a radius of about 200 km of the Mubarak Mosque, Brampton. Five open houses were hosted and 860 flyers were distributed.
“We should not just tolerate each other,
neighbourhood spurred conversations. The open house at the library was covered by the public press and was also shown on Global News Network. Books such as Life of
to the Town of Lansdowne, Ontario. The local public library was booked for an open house. The Holy Quran with its English translation and other Jamaat literature were gifted to the library. Khuddam stood by a major intersection carrying various Jamaat banners. Doors of 88 houses were knocked, 210 flyers distributed, and 87 one on one interactions with people were had.
we should be accepting of each other’s beliefs and backgrounds”, said a primary school teacher, Fergus.
“My nephew has recently converted to Islam and I have been so inspired by the change that I have observed in him, that I am also very keen to learn about Islam”, said a guest.
“You are doing a great service by visiting towns and introducing the true teachings of Islam. Of course, the perceptions given in mainstream media about Islam are not all true”, said a guest.
“Jamaat-e-Ahmadiyya should hold more events at larger venues in the town”, said the librarian at the public library in Shelburne.
Majlis Ottawa West was assigned to the City of Kingston to visit and convey the message of Islam, reported Qaid Majlis Ottawa West, Sarmed Ahmed Sahib. Thirteen khuddam and two Atfal travelled a distance of close to 200 km to get to Kingston. Their destination was the Kingston Frontenac Public Library. They were greeted by patrons of the library and the local community with open hearts. The distribution of over 100 flyers to the
amazing effort and a unique practice.
Sufi Ghulam Muhammad Sahib is engaged in the work of edification and moral training. On the occasion of a wedding ceremony of Ahmadis, tabligh was carried out. A discussion on social issues was held with the Aryas.
Wassalam, Fateh Muhammad Sayal, Qadian.
(Translated by Al Hakam from the original Urdu, published in the 5 February 1923 issue of Al Fazl)
Muhammad were among the gifts given to guests.
“Very well organized and displayed exhibition, I had the opportunity to ask questions directly and was given satisfying answers along with books for me to explore. Thank you for hosting this”, said Yanwen, a student at Queens University.
“Happy to see our Muslim brother spreading awareness and inviting me to visit the exhibit. Thank you so much for the books and for allowing me to join for salat during your event”, said Soroush, a student at Queens University.
GTA (Greater Toronto Area) Region
Regional Qaid GTA Centre, Aneeq Ahmed Sahib, shared the highlights of the work done by the majalis in the region. Twelve khuddam and a nasir from Majlis Ahmadiyya Abode of Peace, travelled to the City of Bellville, Ontario. It is home to 50,000 people. A room in Belleville Public Library was booked for an open house, with posters and displays setup. Khuddam distributed 75 flyers, interacted with people and invited them to the open house. 10 guests visited the open house. Fifteen khuddam from majlis Emery Village and majlis Weston Islington travelled 321 km
Majlis Weston North West visited Barrie’s Bay, Ontario and Eganville, Ontario. Eganville Public Library was booked for an open house. Publicity was done through social media, and a couple of good interactions were had. A Libyan Muslim family visited the library after getting a message through social media. Mohammad mentioned that his family is the only Muslim family in Eganville. He took flyers and books with the intent to share with his friends. Sixteen khuddam from majlis Weston South, went to the City of Sydney, Nova Scotia. Sadr MKA Canada came to see them off and led them in silent prayer. Nova Scotia lies at the eastern end of Canada, on the coast of the Atlantic Ocean. The journey took them through three provinces, Ontario, Quebec and New Brunswick. Along the way, they made stops at various towns and cities to build contacts, talk to people, and to give out literature. They also borrowed the Tabligh Trailer from the markaz, and towed it behind one of their vehicles. The trailer had pictures of the Promised Messiahas, and various Jamaat logos including “I am a Muslim, ask me anything”, “The Messiah has come”, “Love for all, Hatred for none”. The trailer gathered much attention and was a source of tabligh. Many people waved positively as they passed by. People at gas stations would often come over and ask questions.
“I’m very happy to see a group of Muslims come to our town for the awareness of Islam and spread the peaceful teachings of Islam”, Mohammad, the only Muslim family of Eganville.
In Western Canada, so far, over 15 towns have been visited. The public response has been mixed. In some cases, there was a very warm welcome from the town, while in others some challenges were faced. Overall, many interesting conversations were held, and people were engaged in learning more about Islam. Altogether, over 30 guests attended these open houses to learn more
Mubarak Mosque, Islamabad, UK, 13 January 2023
Men of Excellence: Hazrat Abdullah bin Jahshra, Hazrat Salih
Shuqranra, Hazrat Malik bin Dukhshumra, Hazrat Ukashah bin
Mihsanra, Hazrat Kharijah bin Zaidra, Hazrat Ziyad bin Labidra, Hazrat Khalid bin Bukairra and Hazrat Ammar bin Yasirra
After reciting the tashahhud, ta‘awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
As I mentioned in the previous Friday Sermon, I will relate some details that were left out of the accounts of various companions. As such, I will start today by mentioning [incidents related to] Hazrat Abdullahra bin Jahsh. He belonged to the tribe of Banu Asad. With regards to his tribe, some people say that they were in a pact with Bani Abd Shams, whereas according to others, they were confederates with Harb bin Umayyah. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 3, Abdullah bin Jahsh [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2003], p. 195)
In relation to his physique, it is said that he was neither tall nor short. He had a thick set of hair. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Abdullah bin Jahsh [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], p. 67)
Appointing him as the leader of one expedition, the Holy Prophetsa made a statement, which demonstrates his toughness, determination and fearlessness.
Hazrat Sa’dra bin Abi Waqqas relates that the Holy Prophetsa said, “I will send you off under the leadership of such an individual who, although is not better than you, is tougher than you when it comes to tolerating hunger and thirst.” Following this, Hazrat Sa’dra bin Abi Waqqas relates, “Under the leadership of Hazrat Abdullah bin Jahshra, we headed towards the valley of Nakhlah, situated between Mecca and Ta’if.” (Ahmad bin Hanbal, Musnad Ahmad bin Hanbal, Vol. 1, Musnad Sa’d bin Abi Waqqas, Hadith 1539 [Beirut, Lebanon: ‘Alam al-Kutub, 1998], pp. 481-482); (Ibn Kathir, Al-Sirah al-Nabawiyyah, Vol. 2, Dhikr Awwal alMaghazi wa hiya Ghazwat al-Abwa’ [Beirut, Lebanon: Dar al-Ma’rifah, 1976], pp. 365366)
With regards to the spoils of war that were acquired after being victorious in this expedition, it is written that some believe that these spoils of war were the first spoils of war to have ever been acquired by Muslims. Hazrat Abdullahra bin Jahsh divided these spoils of war into five portions. He
distributed four portions and set aside one portion for the treasury. This was the first Khumus [one-fifth of the spoils of war] in Islam allotted on that day. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 3, Abdullah bin Jahsh [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2003], p. 195)
Imam Sha’birh relates that in Islam, the first flag was hoisted by Hazrat Abdullahra bin Jahsh. Subsequently, the first spoils of war that were distributed were those acquired by Hazrat Abdullahra bin Jahsh. (Hulyat al-Auliya’ wa Tabaqat al-Asfiya’, Vol. 1, Abdullah bin Jahsh [Beirut, Lebanon: Dar al-Fikr, 1996], p. 108)
Regarding Hazrat Abdullahra bin Jahsh, Hazrat Mirza Bashir Ahmad Sahibra states in Sirat Khatamun-Nabiyyin [The Life and Character of the Seal of the Prophetsra]:
“A chieftain of Mecca named Kurz bin Jabir Fihri, very cunningly, along with a company of the Quraish, suddenly raided a pasture in Medina, which was situated only three miles from the city and fled with camels, etc., belonging to the Muslims. […] Naturally, the sudden attack of Kurz bin Jabir had terrified the Muslims greatly, and since there was a standing threat by the chieftains of Mecca that they would attack Medina and utterly destroy the Muslims, the Muslims were severely apprehensive. Upon observing these very threats the Holy Prophetsa decided that the movements of the Quraish should be surveyed from a closer distance, so that all the necessary intelligence with respect to them may be available on time and Medina was safeguarded from all kinds of sudden attacks. (Hazrat Mirza Bashir Ahmad Sahibra is mentioning the expedition that has just been mentioned.)
“Hence, for this purpose, the Holy Prophetsa assembled a party of eight Muhajirin. As an act of wisdom, the Holy Prophetsa selected such men for this party who were from the various tribes of the Quraish, so that it was easier to obtain intelligence with regard to the hidden conspiracies of the Quraish. The Holy
Prophetsa appointed his paternal cousin, Abdullahra bin Jahsh as the commander of this party. In order to ensure that the prime mission of this party was kept secret even from the Muslim masses, upon ordering this Sariyyah, the Holy Prophetsa did not even inform the commander of this party as to where he was being sent and for what purpose. Rather, upon their departure, the Holy Prophetsa handed him a sealed letter and said, ‘This letter contains necessary instructions for you.’”
Although some parts of this narration have been mentioned previously, the narration as presented by Hazrat Mirza Bashir Ahmad Sahibra was not mentioned. Nonetheless, he writes:
“[The Holy Prophetsa instructed] ‘When you cover a distance of two days’ travel from Medina, open the letter and act in accordance with the stipulated instructions.’
As such, Abdullahra and his companions set out at the command of their master. When they had travelled a distance of two days from Medina, Abdullahra opened the instructions of the Holy Prophetsa, which were as follows:
“‘Go forth to the Valley of Nakhlah between Mecca and Ṭa’if, and obtain information on the Quraish and return with news therefrom.’
“Moreover, since an intelligence mission so close to Mecca was a very delicate task, at the bottom of this letter, the Holy Prophetsa had written that after the objective of this mission became known, if anyone from among his companions was hesitant in accompanying this party and desired to return, then permission would be granted to do so. Abdullahra read out this guidance to his companions who unanimously affirmed, ‘We happily present ourselves for this service.’
“Then, this party proceeded to Nakhlah. Sa‘d bin Abi Waqqasra and Utbah bin Ghazwanra lost their camels en route when they reached Bohran, and were separated from their companions. Despite their best
efforts, they were unable to relocate their companions. The party was now left with only six people. (Parts of this narration have been mentioned with reference to Hazrat Sa’dra bin Abi Waqqas. On this occasion, Mr Margolius has written that Sa‘dra bin Abi Waqqas and Utbahra intentionally let their camels loose and used this as an excuse to remain behind. Each and every life event of these devotees of Islam, who were ready to sacrifice their lives, is a testimony to their valour and devotion. One of them was martyred at the hands of the disbelievers in the campaign of B‘ir-e-Ma‘unah, while the other distinctly participated in many dangerous battles and ultimately became the conqueror of Iraq. Therefore, to doubt the sincerity of such people, especially when that doubt is founded on self-concocted notions, is the work of Mr Margolius alone. It is ironic that in his book Mr Margolius claims that he has written this book, being completely free of prejudice. In any case, this is a side issue. This small community reached Nakhlah and became engaged in its work. With the thought of concealing their classified mission, some of them shaved their heads, so that travellers, etc., would not be alarmed in any way, and so that they would consider them as being such people who had come with the intention of performing Umrah. However, they had only just arrived there, when suddenly a small caravan of the Quraish also happened to arrive, which was travelling from Ṭa’if to Mecca, and both parties encountered each other. The Muslims consulted one another as to what should be done. The Holy Prophetsa had sent them for the purpose of secretly obtaining intelligence, but on the other hand, war had begun with the Quraish. Both opponents were before one another and naturally, there was a risk that now, since the people from the caravan of the Quraish had spotted the Muslims, their covert intelligence mission would no longer remain secret. Another predicament was that some Muslims thought that it was perhaps the last day of
Rajab, i.e., a sacred month in which fighting was prohibited as per the ancient Arabian custom. Others thought that Rajab had passed and the month of Sha‘ban had started. In some narrations, it has been related that this Sariyyah was dispatched in Jamadi alAkhir, and there was a doubt as to whether this day was of Jamadi or Rajab. However, on the other hand, the Valley of Nakhlah was situated right on the outskirts of the Haram [the sanctuary around the Ka’bah] and it was obvious that if a decision was not made that day, the caravan would have entered the Haram, whose sanctity was definite, on the following day. Hence, taking all of these factors into consideration, it was finally decided that the caravan should be attacked, and the people of the caravan should either be taken captive or killed. Therefore, they launched an attack in the name of Allah, and as a result, one man, whose name was Amr bin al-Hadrami, was killed, and two others were taken captive. However, the fourth individual unfortunately escaped, and the Muslims were unable to apprehend him (and thus their initiative was not a complete success). Thereafter, the Muslims seized the goods of the caravan. Since one man belonging to the Quraish had escaped and news of this conflict would inevitably reach Mecca quickly, Abdullahra bin Jahsh and his companions swiftly returned to Mecca with the spoils.
“On this occasion, Mr Margolius writes that Muhammadsa deliberately dispatched this company in the Sacred Month, because in this month the Quraish naturally would have been unmindful, and the Muslims would find an easy and definite opportunity to raid their caravan. However, every sensible individual can understand that a small party of this nature could not have been dispatched to such a far-off region to plunder a caravan, especially when the enemy headquarters were so nearby. Furthermore, history categorically establishes that this party had merely been dispatched for the purpose of obtaining intelligence. Moreover, when the Holy Prophetsa found out that the companions had attacked the caravan, he was extremely displeased. As such, it is narrated that when they presented themselves before the Holy Prophetsa and informed him of the entire account, the Holy Prophetsa was extremely displeased and said:
“‘I have not given you permission to fight in the Sacred Month.’ The Holy Prophetsa refused to accept the spoils.
“Upon this, Abdullahra and his companions felt extreme remorse and shame. They thought that due to their incurring the displeasure of God and His Messengersa, they had been ruined. Even the other companions reproached them and said:
“‘You did that which you had not been ordered, and you fought in the Sacred Month, although you had not been ordered at all to fight in this campaign.’
“On the other hand, the Quraish also raised a huge hue and cry, saying that the Muslims had violated the sanctity of the Sacred Month. Since the person who had been killed, Amr bin al-Hadrami, was a chieftain, and was also a confederate of Utbah bin Rabi‘ah, a chieftain of Mecca, this occurrence greatly enraged the Quraish’s fire of fury. They began to prepare for an attack upon Medina with even greater zeal and
uproar. Hence, the Battle of Badr […] was primarily a result of this very preparation and vehement enmity. Therefore, upon this occurrence, there was murmuring both among the Muslims and disbelievers, and finally, the following Quranic verse was revealed, which provided a means of relief for the Muslims:
the Holy Prophetsa. He was finally martyred at Bi‘r-e-Ma‘unah. His name was Hakam bin Kaisan.” (Sirat Khatamun-Nabiyyin, pp. 330-334)The sword of Hazrat Abdullahra bin Jahsh broke during the Battle of Uhud. The Holy Prophetsa gave him an Urjun, which is branch of a date-palm tree. Thus, the branch became like a sword in his hand. From that day forward, he became known as Urjun. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 3, Abdullah bin Jahsh [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 2003], p. 196)
“‘People ask thee about fighting in the Sacred Month. Tell them: “Undoubtedly, fighting in the Sacred Month is a great transgression, but to forcefully hinder men from the religion of God in the Sacred Month; rather, to disbelieve in relation to the Sacred Month and the Sacred Mosque, i.e., to violate their sanctity, and then to turn out by coercion, the inhabitants of the Haram, as you are guilty of doing, O ye idolaters, is a greater sin with Allah than fighting in the Sacred Month; and verily, to persecute in the land during the Sacred Month is worse than such fighting, which is for the purpose of preventing persecution. O Ye Muslims! The state of the disbelievers is such that they have become so blinded in their enmity towards you that they will not cease fighting you at any time and at any place, until they turn you back from your faith, if they find the power to do so.”’ (Surah
al-Baqarah, Ch. 2: V. 218)“Therefore, history establishes that the chieftains of the Quraish would spread their bloody propaganda even in the Sacred Months. As a matter of fact, they became even more active in their evil designs during these months, taking benefit of the gatherings and journeys which would take place in the Sacred Months. Furthermore, with great shamelessness, in order to gratify themselves with a false satisfaction, they would re-arrange the order of the Sacred Months, which was known as Nasi’. Then, later on, they crossed all bounds when, during the era of the Treaty of Hudaibiyah, despite there being a firm covenant and agreement, the disbelievers of Mecca and their allies took up the sword against an allied tribe of Muslims, in the area of the Haram. And then, when the Muslims set out in support of this tribe, they fought against them as well, in the very region of the Haram. Hence, it was only natural for the Muslims to find comfort in this response, but the Quraish were also brought to level. During this time, two of their men arrived in Medina in order to have their two captives released. However, until now, Sa‘dra bin Abi Waqqas and Utbahra had not returned. On their account, the Holy Prophetsa greatly feared that if the Quraish happened to seize them, they would not release them alive. Hence, for this reason, the Holy Prophetsa refused to release the captives until they returned and said, ‘When my men safely reach Medina, I will release yours.’ Therefore, when they both reached Medina, the Holy Prophetsa released both captives for a ransom. However, from among these two captives, one individual was so deeply impressed by the high moral qualities of the Holy Prophetsa and the truth of the Islamic teaching during his stay at Medina, that even after his release, he refused to return, and joined the servants of
Abu Na’eem says that Hazrat Abdullahra bin Jahsh was one who always swore by his Lord, had the love of Allah ever-present in his heart, and was the first to raise the flag of Islam. (Hulyat al-Auliya’ wa Tabaqat alAsfiya’, Vol. 1, Abdullah bin Jahsh [Beirut, Lebanon: Dar al-Fikr, 1996], p. 108)
It is narrated by Imam Sha’bi that “two men, one belonging to the Bani Amir tribe and the other to the Bani Asad tribe, came to me while boasting and contending with one another. The man from Bani Amir had grabbed hold of the hand of the man from Bani Asad. The man from Bani Asad asked for his hand to be released, while the man from Bani Amir said, ‘by God, I will not let go of you.’”
Imam Sha’birh continues, “I said to the man ‘O brother from Bani Amir, let go of his hand.” I said to the man from Bani Asad: “You possess six attributes that are not found in anyone else amongst all the Arabs, and they are:
1. The Holy Prophetsa desired to marry a woman of your tribe, so Allah caused it to happen, and the representative for both was Hazrat Jibrilas. The name of the woman was Hazrat Zainabra bint Jahsh. This is a source of pride for your tribe.
2. There was a man from among you who was destined for Heaven, yet still walked upon the earth with humility, and that was Hazrat Ukashahra bin Mihsan. This is a source of pride for your tribe.
3. The first flag of Islam was bestowed to one from among you, Hazrat Abdullahra bin Jahsh, and this is a source of pride for your tribe.
4. The first-ever spoils of war in Islam that were distributed in Islam were distributed by Hazrat Abdullahra bin Jahsh, and this is a source of pride for your tribe.
5. The first person to pledge allegiance during the Bai’at Al-Ridwan was from among your tribe. He presented himself to the Holy Prophetsa and said ‘O Messengersa of Allah! Extend your hand so that I may pledge allegiance to you.’ The Holy Prophetsa asked, ‘On what basis will you pledge your allegiance to me?’ He replied, ‘regarding that which is in your heart.’ The Holy Prophetsa asked, ‘What is in my heart?’ The man replied, ‘Either victory, or martyrdom.’
Thus, the Holy Prophetsa took the pledge from Hazrat Abu Sinanra, after which people would come and proclaim that ‘we pledge ourselves upon the pledge of Hazrat Abu Sinanra.’ This is a source of pride for your tribe.
On the day of the Battle of Badr, seven of the Muhajirin were from among your tribe, and this is a source of pride for your nation.”(Hulyat al-Auliya’ wa Tabaqat alAsfiya’, Vol. 4, Amir bin Shurahbil al-Sha’bi [Beirut, Lebanon: Dar al-Fikr, 1996], pp. 315-316)
Then, it is narrated that when Hazrat
Abdullahra bin Jahsh was martyred during the Battle of Uhud, his wife at the time was Hazrat Zainabra bint Khuzaimah. After his martyrdom, the Holy Prophetsa married Hazrat Zainabra bint Khuzaimah. She lived with the Holy Prophetsa for eight months, and in other narrations, it is said that she lived with him for only two or three months. She passed away at the end of the month of Rabi’ al-Akhir
The Holy Prophetsa led her funeral prayer and she was buried in Jannat al-Baqi’. (Shifa Muhammad Hasan Hitu, Imta’ al-Asma’ fi Sharh Abi Shuja’, Vol. 6, Umm al-Mu’minin Zainabra bint Khuzaimah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1999], p. 52)
As I have said before, the other accounts [related to Hazrat Abdullahra bin Jahsh] have already been mentioned.
Next, I will speak about Hazrat Salih Shuqranra. According to some, Hazrat Shuqranra and Hazrat Umm Aimanra came to the Holy Prophetsa as part of the inheritance from his father. (Ibn Hajar al‘Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 3, “Shuqran” [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah, 1995], p. 284)
They were slaves, and following the Battle of Badr, the Holy Prophetsa granted them freedom. (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 2, Shuqran [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2003], p. 636)
Hazrat Salih Shuqranra was among those who were fortunate enough to bathe the body of the Holy Prophetsa after his demise. Aside from him, there were eight others from the family of the Holy Prophetsa. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar Ihya’ al-Turath al-‘Arabi, 1996], pp. 36-37)
In reference to this very honour of bathing the Holy Prophetsa, there is a narration in Musnad Imam Ahmad bin Hanbal that Hazrat Salihra has had another great honour. (This honour is regarding the bathing of the Holy Prophetsa.) When the Holy Prophetsa was being bathed, Hazrat Salih Shuqranra and Hazrat Usamahra bin Zaid were pouring water over him. It is narrated by Hazrat Ibn Abbasra that when the people gathered to bathe the Holy Prophetsa, only the family members of the Holy Prophetsa were present in his home; the Holy Prophet’ssa uncle Hazrat Abbasra, Hazrat Alira, Hazrat Fadl bin Abbasra, Hazrat Quthamra bin Abbas, Hazrat Usamahra bin Zaid and Hazrat Salih Shuqranra – the freed slave of the Holy Prophetsa. During that time, Hazrat Ausra bin Khauli Ansari of Banu Auf bin Khazraj – who was present during the Battle of Badr – was standing at the door and called out to Hazrat Alira, saying, “O Ali, I swear by Allah, allow us to partake in these blessings of the Holy Prophetsa.” Hazrat Alira replied, “Come inside.” Thus, he came inside and was present during this occasion, however, he did not take part in the bathing. The narrator states that Hazrat Alira was supporting the body of the Holy Prophetsa against his chest whilst he was still wearing his shirt. Hazrat Abbasra, Fadlra and Quthamra were assisting Hazrat Alira in turning the side of the Holy Prophetsa. In tandem, Hazrat Usamahra and Hazrat Salih Shuqranra were pouring water and Hazrat Alira was bathing the Holy Prophetsa. (Ahmad bin Hanbal, Musnad Ahmad bin Hanbal, Vol. 1, Hadith 2357[Beirut, Lebanon: ‘Alam al-Kutub, 1998], pp. 682-683)
Allamah Baladhuri states, “Hazrat Umarra sent Hazrat Shuqran’sra son, Abdur Rahmanra bin Shuqran to Hazrat Abu Musa Ash’arira, and wrote about him saying, “I am sending Abdur Rahmanra bin Salih Shuqran, to you; he is a pious man and a freed slave of the Holy Prophetsa. Treat him well, being mindful of the respect that the Holy Prophetsa had for his father.” (Ibn Hajar al‘Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 5, Abdur Rahman bin Shuqran [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1995], p. 31)
In one narration, Allamah Baghwi states that Hazrat Shuqranra resided in Medina, however, he also owned a house in Basra. (Ibn Hajar al-‘Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 3, “Shuqran” [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1995], p. 285)
He passed away during the caliphate of Hazrat Umarra. (Shifa Muhammad Hasan Hitu, Imta’ al-Asma’ fi Sharh Abi Shuja’, Vol. 6, Fasl fi Dhikr Mawali Rasul Allahsa [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1999], p. 316)
The last person in his lineage passed away during the leadership of Harun alRashid in Medina. Similarly, a person from his family lived in Basra. According to Mus’ab, whether his lineage continued or ended is unknown. (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 2, “Shuqran” [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2003], p. 636)
Hazrat Salih Shuqranra relates, “I once saw the Holy Prophetsa riding a donkey toward Khaibar. He was offering prayers and making the [prayer] gestures.” (Ahmad bin Hanbal, Musnad Ahmad bin Hanbal, Vol. 5, Hadith Shuqran Maula Rasul Allahsa, Hadith 16137 [Beirut, Lebanon: ‘Alam alKutub, 1998], pp. 505-506)
In other words, he was offering prayer whilst riding his mount. This is [an answer to] a question as to whether it is permissible to offer prayers on a journey or not.
Hazrat Malikra bin Dukhshum is another companion about whom some facts have not yet been mentioned. It is recorded about him that he has been referred to both as Hazrat Malik bin Dukhaishin and Ibn Dukhshun. (Sahih al-Bukhari, Kitab alSalah, Bab al-Masajid fi al-Buyut, Hadith
425); (Matali’ al-Anwar ‘ala Sihah al-Athar, Vol. 3 [Wizarat al-Awqaf Qatar: Maktabah Shamilah, 2012], p. 62)
His father’s name was Dukhshum bin Mardakhah, and he has also been called Dukhshum bin Malik bin Dukhshum bin Mardakhah. His mother’s name was Umairah bint Sa’d. (Ibn Sa’d, Al-Tabaqat alKubra, Vol. 3, Malik bin Dukhshum [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], p. 414); (Ibn Hisham, Sirat Ibn Hisham, Vol. 2, Zair Unwan Min Bani Da’d [Beirut, Lebanon: Dar al-kutub al-‘Arabi, 1990], p. 336)
Hazrat Malikra was married to Jamilah bint Ubayy bin Sulul, who was the sister of Abdullah bin Ubayy bin Sulul, the Chief of the Hypocrites. (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 7, Jamilah bint Ubayy bin Sulul [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1994], pp. 52-53)
Upon the arrest of Suhail bin ‘Amr, Hazrat Malikra said the following couplets:
such. We killed 70 people and imprisoned another 70.” Upon this, Hazrat Sa’dra bin Mu’adh submitted, “O Messengersa of Allah, we too could have performed like these people, however, we were protecting the Muslims from their rear. The spoils of war are limited, whilst there are many people. If you grant those people what you have promised them, then some others will receive nothing.” Thus, the people continued to speak about this until Allah the Almighty revealed the following verse:
That is, “They Ask thee concerning the spoils of war. Say, ‘The spoils belong to Allah and the Messenger.’” – [Surah alAnfal, Ch.8: V.2] (‘Ali Ibn al-Athir, Usd alGhabah fi Ma’rifat al-Sahabah, Vol. 3, Tariq bin Ubaid [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah], pp. 69-70)
On the day of the Battle of Uhud, Hazrat Malikra bin Dukhshum passed by Hazrat Kharijahra bin Zaid. Hazrat Kharijahra was sitting, covered in wounds. He sustained about 13 fatal wounds. Hazrat Malikra said to him, “Are you aware that the Holy Prophetsa has been martyred?” Hazrat Kharijahra replied, “If the Holy Prophetsa has indeed been martyred, then surely Allah is Alive and will never suffer death. Muhammadsa has conveyed the message:
wounds. Hazrat Malikra addressed Hazrat Sa’dra and said, “Do you know that the Holy Prophet Muhammadsa has been martyred?” Hazrat Sa’dra replied, “I bear witness that Muhammadsa has conveyed the message of his Lord. Thus, fight for your faith because Allah is Alive and will never die.”
(Shifa Muhammad Hasan Hitu, Imta’ alAsma’ fi Sharh Abi Shuja’, Vol. 1, Ghazwat Uhud… [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 1999], p. 165)
According to one narration, many people came to the Holy Prophetsa and submitted, “He (i.e. Hazrat Malikra bin Dukhshum) has a soft spot for the hypocrites.” Upon this, the Holy Prophetsa said, “Does he not offer prayer? You claim that he is a hypocrite; does he not offer prayer?” The people replied, “Yes, O Messengersa of Allah, he does offer prayer, however, his prayers are devoid of goodness.” Upon this, the Holy Prophetsa said twice, “I have been forbidden to kill those who offer prayer.” (Al-Mu’jam Al-Kabir Li al-Tabarani, Bab al-‘Ain, Ma Asnada Utban bin Malik, Vol. 18, p. 26, Riwayat 44, Maktabat Ibn Taimiyyah, Cairo)
This is a vital lesson for Muslims today.
According to one narration, the Holy Prophetsa commissioned Hazrat Malikra bin Dukhshum alongside Hazrat ‘Asimra bin ‘Adi – the brother of Hazrat Ma’nra bin ‘Adi – to destroy Masjid Dirar. (Allamah Jauzi, AlMuntazam fi Tarikh al-Muluk wa al-Umam, Vol. 5, ‘Asim bin ‘Adiyy [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah], p. 216)
It is reported that Hazrat Malikra had no progeny. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Malik bin Dukhshum [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], p. 415)
Next, I will briefly speak about Hazrat Ukashahra bin Mihsan. His name was Ukashah. His family lineage was Mihsan bin Hurthan. He was also called Abu Mihsan. He was martyred in the year 12 Hijri during the caliphate of Hazrat Abu Bakrra. (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 4, Ukashah bin Mihsan [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah], pp. 64-65)
Imam Sha’birh has praised Ukashah in the following words, “A man was destined for paradise and yet he still walked the earth with humility. That man was Ukashah bin Mihsan.” (Hulyat al-Auliya’ wa Tabaqat alAsfiya’, Vol. 4, Amir bin Shurahbil al-Sha’bi [Beirut, Lebanon: Dar al-Fikr, 1996], pp. 315-316)
That is, I imprisoned Suhail and do not wish to imprison anyone amongst all the people in exchange for him. The people of Banu Khandaf are aware that Suhail alone is the stalwart youth of their tribe, especially when he faces cruelty. I attacked the flagbearer and felled him, and I resorted to fighting against Suhail bin ‘Amr, whose lip was slit. (Ibn Hisham, Sirat Ibn Hisham, Vol. 2, Zair Unwan Amr Suhail bin Amr wa Fida’ih [Beirut, Lebanon: Dar al-kutub al‘Arabi, 1990], pp. 290-291)
In reference to the captives of the Battle of Badr, there is a narration in Usd alGhabah. Abu Salih narrates on the authority of Hazrat Ibn Abbasra that Abu Yusr Malik bin Dukhshum ‘Aufi and Tariq bin Ubaid Ansari came to the Holy Prophetsa and said, “O Messengersa of Allah, you stated that whoever kills an enemy in this war will be rewarded such and such, and whoever brings a captive will be rewarded such and
نع لتاقف
Thus, you too should fight for your faith.” (Al-Waqidi, Kitab al-Tarikh wa al-Maghazi, Vol. 1, Ghazwat Uhud [Beirut, Lebanon: ‘Alam al-Kutub, 1984], p. 280)
In another narration, this incident is mentioned in the following manner. When the rumour of the martyrdom of the Holy Prophetsa spread, Hazrat Malikra bin Dukhshum passed by Hazrat Kharijahra bin Zaid who was seated with 13 fatal wounds across his chest. Hazrat Malikra said to him, “Do you know that the Holy Prophet Muhammadsa has been martyred?” Hazrat Kharijahra replied, “Even if Muhammadsa has been martyred, Allah is Alive and will never die. Surely, he has conveyed the message (i.e. of Islam). Thus, fight for your faith.” The narrator states that following this, Hazrat Malikra passed by Hazrat Sa’d bin Rabi’ra, who had suffered 12 serious
In the year 2 Hijri immediately following the Battle of Badr, the Holy Prophetsa commissioned Hazrat Abdullahra bin Jahsh to an expedition. Hazrat Ukashahra bin Mihsan also participated in that expedition. (‘Ali bin Burhan al-Din al-Halabi, Al-Sirat al-Halabiyyah, Vol. 3, Hazrat Abdullah bin Jahsh [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 2002], p. 219)
It is mentioned in Al-Sirat Al-Halabiyyah that during the Battle of Uhud, the Holy Prophetsa continuously shot arrows using his bow which was called Katum, because it would not make any sound when an arrow was being shot from it. Eventually, because of the continuous firing of arrows, a part of the bow broke. According to another narration, it is stated that the side of the bow where the bowstring is tied was broken. Essentially, it broke because of the constant firing of arrows and the Holy Prophetsa was left with a handful of bowstring. Hazrat Ukashahra bin Mihsan took it from him in
order to retie the bowstring, however, the string had become too short, and he said, “O Messengersa of Allah, this string is too short.” The Holy Prophetsa replied, “Pull it, and it will suffice.” Hazrat Ukashahra says, “By He Who sent the Holy Prophetsa with the truth, I pulled the string, and it became so long I was able to tie two or three knots around the bow and firmly secured it.” (‘Ali bin Burhan al-Din al-Halabi, Al-Sirat alHalabiyyah, Vol. 2, Ghazwat Uhud [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], p. 311)
There is a narration that in 6 AH, Uyainah bin Hisn, along with the cavalry of the Banu Ghatafan went to Ghabah where they attacked the Holy Prophet’ssa milking camels. This was where the Holy Prophet’ssa camels would graze – it was their pasture. There was also a man and a woman from Banu Ghiffar who used to live in Ghabah. The attackers killed the man and took the woman along with the camels. The first person to learn of this incident was Hazrat Salamahra bin Akwa’. He set out towards Ghabah in the morning, accompanied by the slave of Hazrat Talhah bin Ubaidillahra and his horse. When they reached Thaniyat al-Wada’, they saw some of the attackers’ horses, and so they climbed up from the side of Mount Sal’a and called out for help to those who were behind them. Then they raced after the attackers like hunting animals until they overtook them and started shooting arrows at them. As soon as one of the horse riders looked in his direction, Hazrat Salamahra would rush back and shoot an arrow when the opportunity arose. When the Holy Prophetsa learned of this incident, he announced that Medina was in danger. Some horse riders began assembling by the Holy Prophetsa, including Hazrat Ukashahra bin Mihsan and other companions. During this incident, Ukashahra bin Mihsan overtook Aubar and his son, Amr bin Aubar, who were both riding the same camel. Hazrat Ukashahra struck them both with a single strike of his spear and killed them both and then retrieved some of the stolen camels. (Imam al-Dhahabi, Siyar A’lam al-Nubala, Vol. 2 Ghazwat Dhi Qarad [Beirut, Lebanon: Mu’assisat al-Risalah, 1996], pp. 5-7)
The next mention is of Hazrat Kharijah bin Zaidra. His title was Abu Zaid. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Kharijah bin Zaid [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 1990], p. 397)
It is recorded that Hazrat Mu’adhra bin Jabal, Hazrat Sa’dra bin Mua’dh and Hazrat Kharijahra bin Zaid asked some Jewish scholars about certain things mentioned in the Torah, however the scholars refused to answer and concealed the truth. Upon this, Allah the Almighty revealed the following verse:
was from a branch of the Ansari tribe of Khazraj called Banu Byadah bin Aamir. His progeny resided in Medina and Baghdad. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Ziyad bin Labid [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], p. 448)
It is written that Dahhaq bin Nu’man states that Masruq bin Wa’il from the Aqiq Valley came to the Holy Prophetsa in Medina. There are various valleys and places in Arabia called Aqiq; the most well-known is the Aqiq Valley, which is just west of Medina. During the time of the Holy Prophetsa, the path from Medina to Mecca passed through Aqiq and went to Dhul Hulaifah. This is the same path used today. It is written that [Masruq bin Wa’il] accepted Islam and remained steadfast upon it. He said, “O Messengersa of Allah, I desire for you to send someone to my people who can call them to Islam.” Hence, the Holy Prophetsa sent the Ansar Companion Ziyad bin Labidra to them. (Al-Mu’jam al-Kabir Li al-Tabarani, Vol. 20, p. 336, Hadith 795, Man Ismuh Masruq…, Maktabat Ibn Taimiyyah, Cairo); (Urdu Da’irah Ma‘arif Islamiyyah, Vol. 13, p. 414, Danish Gah Punjab, Lahore, 2005)
Hazrat Ziyadra passed away in 41 AH at the very beginning of Hazrat Mu’awiyah’sra rule. Al-Tabrani says that Hazrat Ziyadra lived in Kufa, whereas Muslim and Ibn Habban say that he lived in Syria.
Ibn Habban says that he was among the learned companions. (Tahdhib al-Tahdhib, Vol. 1, pp. 652-653, Ziyad bin Labid bin Tha’labah, Mu’assisat al-Risalah, Beirut, 2014)
Hazrat Ziyadra bin Labid relates, “The Holy Prophetsa mentioned something and said, ‘This will occur when knowledge is taken away.’ I said, ‘O Messengersa of Allah, how will knowledge be taken away whilst we read the Quran and teach it to our children and our progenies will read it until the Last Day? When the Quran will remain, then how is it that knowledge will no longer remain?’
The Holy Prophetsa replied, ‘May God bless you, O Ziyad. I thought you to be among the most intelligent people in Medina. Do the Jews and the Christians not read the Torah and the Gospels? Neither of them acts upon their teachings.” (Sunan Ibn Majah, Kitab al-Fitan, Bab Dhahab al-Quran wa al-‘Ilm, Hadith 4048)
Knowledge will be taken away when Muslims will read the Quran but will not act upon it. This is exactly what we are witnessing today.
9, p. 86, Kitab al-Siyar, Bab al-Ghanimah li man Shahida al-Waq’ah, Dar al-Kutub al‘Ilmiyyah, Beirut)
The next mention is of Hazrat Khalidra bin Bukair. His father was Bukair bin Abd Yalil. He was from the Banu Sa’d tribe, which was a confederate of the Banu ‘Adiyy. (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat alSahabah, Vol. 2 [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah, 2003], p. 196)
Ibn Ishaq says, “Other than Ayas and his brothers Aqil, Khalid and Amir, we did not know any other four brothers who took part in the Battle of Badr. These four brothers also migrated together and stayed with Rifa’ah bin Abdil Mundhir in Medina.” (Ibn Hajar al-‘Asqalani, Al-Isabah fi Tamyiz alSahabah, Vol. 1, Iyas bin Abi Bukair [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1995], p. 310)
Ibn Ishaq says that after the Battle of Uhud, some people from the A’dl and Qarah tribes went to the Holy Prophetsa and said, “O Messengersa of Allah, we are inclining towards Islam; send some of your companions with us so that they may teach our people about faith and teach the Quran.”
The Holy Prophetsa sent six companions with them under the leadership of Hazrat Marthad bin Abi Marthadra and Hazrat Khalid bin Bukairra was one of them. Later, those people who took them to learn about the faith deceived and martyred them. (Ibn Kathir, Al-Sirah al-Nabawiyyah, Vol. 2, Dhikr Yaum Raji’… [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001], pp. 591-592)
The next mention is of Hazrat Ammar bin Yasirra. His title was Abu Yaqzan. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, ‘Ammar bin Yasir [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 1990], p. 187)
of such and such subject matter, and this should be investigated. At this, Hazrat Uthmanra sought their counsel as to how the investigation should be carried out. According to their proposal, Usamahra bin Zaid was sent to Busrah, Muhammadra bin Maslamah to Kufa, Abdullahra bin Umar to Syria and Ammarra bin Yasir to Egypt, in order to investigate the state of affairs and report whether the governors were actually treating the citizens unjustly, oppressing them and usurping their rights. In addition to these four, he also dispatched some others to various lands so that they could provide a report of the conditions there. (Tabari, Vol. 6, p. 2943, Beirut)
“Those who conceal what We have sent down of Signs and guidance after We have made it clear for the people in the Book, it is these who are cursed by Allah and by those who curse.” [Surah al-Baqarah, Ch. 2: V. 160] (Tafsir al-Tabari, Vol. 3, p. 250, Maktabat Ibn Taimiyyah, Cairo)
The next mention is of Hazrat Ziyadra bin Labid. His title was Abu Abdillah. He
Then, Yazidra bin Abdillah bin Qusait narrates that Hazrat Abu Bakrra sent Ikrimahra bin Abi Jahl along with five hundred Muslims to help Hazrat Ziyadra bin Labid and Hazrat Muhajirra bin Abi Umayyah. They reached the army when they had conquered Nujair, which is located in Yemen. Then, Hazrat Ziyadra bin Labid gave them a share of the spoils. This caravan reached after the victory had already taken place. Imam Shafi’irh says that Hazrat Ziyadra wrote about this to Hazrat Abu Bakrra Hazrat Abu Bakrra replied to him in a letter, saying that only those had a right over the spoils who took part in the battle. In his view, Ikrimahra did not deserve a share of the spoils because he had not participated in the battle. Hazrat Ziyadra spoke with his comrades about the matter, and they happily decided to include Ikrimahra and his army in the spoils. (Kitab al-Sunan al-Kubra, Vol.
Hazrat Musleh-e-Maudra has written in light of books on history that, “Once, the Holy Prophetsa passed by a slave named Ammar and found that he was sobbing and wiping tears from his eyes. The Holy Prophetsa asked, ‘What is the matter, Ammar?’ Ammarra said, ‘O Messengersa of Allah, it is very bad. They (the enemy) kept beating me and causing me pain and they did not leave me alone until I uttered something against you and spoke in favour of their idols.’ The Holy Prophetsa asked, ‘But what did you feel in your heart?’ Ammarra said, ‘I felt unwavering faith. Although I uttered something against you, I had faith in my heart.’ The Holy Prophetsa said, ‘If your heart was set upon faith, then God Almighty will forgive your weakness.’” (Dibachah Tafsirul-Quran, Anwar-ul-Ulum, Vol. 20, p. 195)
There are differing views regarding Hazrat Ammarra bin Yasir’s migration to Abyssinia. Some are of the opinion that he was part of the second migration to Abyssinia. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, ‘Ammar bin Yasir [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], p. 189)
With regard to the rebellion that arose during the Caliphate of Hazrat Uthmanra, Hazrat Khalifatul Masih IIra states:
“When this disturbance exceeded all bounds and even the noble companions began to receive letters of complaint against governors, together, they approached Hazrat Uthmanra and submitted, ‘Are you not aware of what is taking place outside Medina?’ Hazrat Uthmanra replied, ‘The reports that I receive indicate nothing but peace and tranquillity.’ The companions responded that they were receiving letters
“These people went and returned after having carried out their investigation and all of them reported that it was peaceful everywhere and that Muslims were living their lives in complete freedom; no one was infringing upon their rights and the governors were acting with equity and justice. However, Ammarra bin Yasir was delayed and no news came from him. […] There was a delay in receiving news from him to such an extent that the residents of Medina thought that he may have been killed. However, the fact of the matter was that, due to his simplicity and unfamiliarity with politics, he had fallen into the clutches of the rebels, who were disciples of Abdullah bin Saba. As Abdullah bin Saba was present in Egypt himself, he was not oblivious to the fact that if this investigative committee reported a state of peace and security throughout the land, everyone would turn against them. The decision to send this delegation had been made so suddenly that he was unable to make arrangements in other provinces. However, it was easy for him to make arrangements in Egypt. He welcomed Ammarra bin Yasir as soon as he arrived in Egypt and began to describe the weaknesses and cruelties of the governor of Egypt, (Amrra bin al-Aas). Ammarra bin Yasir was unable to safeguard himself from the enchantment of his words. (He uttered such words that swayed him, as he knew how to speak very well). Instead of carrying out an unbiased investigation, he did not even approach the governor of Egypt, nor did he carry out an ordinary investigation. On the contrary, he went along with this group of rebels and began to raise objections with them.
“Ammarra bin Yasir is the only person from among the companions about whom it is categorically proven that he became entrapped in the snare of rebels. Aside from him, no other prominent companion participated in such an act. If anyone from among them has been implicated, such a notion has been refuted by other narrations. There was a particular reason for Ammarra bin Yasir being deceived (it is not the case that, God forbid, he harboured any hypocrisy. There was a specific reason that), as soon as he arrived in Egypt, he happened to meet a group of eloquent and well-spoken people who appeared to be reliable; they began to complain to him about the governor of Egypt with great skill. Coincidentally, the governor of Egypt was a man who had once been a bitter enemy of the Holy Prophetsa. At the victory of Mecca the Holy Prophetsa had commanded that he should be killed even if he was to be found in the vicinity of the Ka‘bah. Even though the Holy Prophetsa later forgave him, his
former opposition had left traces of dislike in the hearts of certain companions, which included Ammarra
“Therefore, upon hearing complaints against such a person, Ammarra was very quickly influenced and accepted all the allegations that would be levelled against him as being true. Whilst capitalising on natural sentiment, the Saba’is, i.e., the supporters of Abdullah bin Saba, would highlight this particular issue as a means against the governor.” (Islam mein Ikhtilafat ka Aghaz, Anwar-ul-Ulum, Vol. 4, pp. 280284)
He unwittingly joined with them, but it is also written that (during the battle of Siffin) Hazrat Ammarra bin Yasir addressed the people and said, “Where are all those people who desire the pleasure of Allah and do not wish to return to their wealth and children?” Hence, a large group of people gathered around him. Hazrat Ammarra addressed them, saying, “O people, come, let us go towards those people who are demanding revenge for the blood of Hazrat Uthmanra bin Affan and who [seem to] claim that Hazrat Uthmanra had been unlawfully killed. By God, their real motive is not to demand justice for Hazrat Uthman’sra killing, rather they have fallen prey to the delights of this world. (Hazrat Ammarra now understood that those creating disorder were instigating all these troubles. And then he said that they love the world and are only chasing after that). They have realised that the truth has surfaced, and it will form a barrier between them and their worldly aspirations. They claimed that an individual does not have any superiority over another in Islam, through which one has to show them obedience, and that others are not more deserving of being made governors. (i.e. they do not hold any distinction for them to be made governors, rather they are creating disorder). These people have deceived their followers and told them that their innocent imam was killed so that they themselves could become tyrannical kings. This is such a dangerous ploy through which they have crossed all bounds, as is evident before you. If they did not use the excuse of demanding justice for Hazrat Uthman’sra killing, they would not have amassed even two followers.”
Hazrat Ammarra then said, “O Allah, if You grant help to us just as You did countless times before, and if You grant success to them also [i.e. those spreading disorder], then because of this they will create innovations among Your people and impose a painful punishment.”
(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 3 [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah, 1987], p. 98)
It is related by Muhammad bin Amr etc. that a fierce battle ensued during the battle of Siffin to the extent that it was nigh that both parties would perish. Mu’awiyahra said, “Today is the day that the Arabs will be destroyed, except for those who suffer the same fate as this slave,” i.e. Ammar bin Yasir (meaning that Hazrat Ammarra bin Yasir be martyred). The fighting continued for three days and nights. On the third day, Hazrat Ammarra bin Yasir said to Hashim bin Utbah bin Abi Waqqas, who was the flag bearer that day, “May my parents be
sacrificed for your sake, take me with you.” Hashim replied, “O Ammar, may Allah’s mercy be upon you, you are such a person who in war is considered inferior and lowly. I shall take the banner with the hope that I obtain my objective. If I display any weakness, even then I will not be safe from death.” He remained alongside him until they climbed their mounts. He mounted him alongside him, then Hazrat Ammarra stood among his battalion. Dhu al-Kala’ stood beside his army facing them. They both fought one another and both armies were destroyed. Hazrat Ammarra was attacked by Huway Al-Saksaki’ and Abu Ghadiyah Muzni and both of them martyred him. When asked how he killed him, Abu Ghadiyah said, “When he came close to us with his battalion and we drew closer to them, he exclaimed if there was anyone who would come forward for combat. Sakasik is a tribe from Yemen, and one person from among them came forward. Both of them began striking their swords against one another. Ammar killed the man from the Sakasik tribe and called out once more to see who wished to combat him. Himyar is the name of another tribe in Yemen, and a person from among them came forward for combat. Both of them took part in a duel. Ammar killed the man from the Himyar tribe, but had been wounded. Ammar called out again to see who desired to combat him. Abu Ghadiya then came forward to him and they both fought each other. By this time, Ammar’sra hand had become weakened, and Abu Ghadiya struck him with a mighty blow, causing him to fall over. He then struck him with a final blow of his sword.”
The narrator then says that when Hazrat Ammarra was martyred, Hazrat Alira said, “If any Muslim considers the martyrdom of Hazrat Ammarra bin Yasir to be an ordinary matter and is not grieved by it, then they are surely misguided. May Allah Almighty’s mercy be upon Ammar from the day he accepted Islam, and Allah’s mercy be upon Ammar, whenever four companions of the Holy Prophetsa were being mentioned, he would be the fourth, and he was the fifth whenever five were being mentioned. He was among the earliest companions of the Holy Prophetsa. No one was in any doubt that he was declared to be paradise-bound on many occasions. Therefore, glad tidings of paradise are destined for Ammar. It was also said regarding him that Ammar is with the truth and the truth is with Ammar. Wherever he goes, Ammar will go with the truth and the killer of Ammar will certainly be in the hellfire.” (Ibn Sa’d, Al-Tabaqat alKubra, Vol. 3, [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah, 1990], pp. 197-198)
Sa’id bin Abd al-Rahman relates from his father, “A person went to Hazrat Umarra bin al-Khattab and said, ‘I am in a state of impurity and I have not found any water.’ Hazrat Ammarra bin Yasir said to Hazrat Umarra, ‘Do you not remember that we (you and I) were on a journey? You had not yet offered your prayers, whilst I had prayed, having returned covered in mud like animals [rolling in mud] yet I still prayed (he had performed the tayammum as he did not find any water). I mentioned this to the Holy Prophetsa and he stated, ‘it was sufficient enough for you to do the
following,’ and he patted both his hands on the ground, blew on his hands and passed his hands over his face with both hands. [i.e. performed Masah]”’ (Sahih al-Bukhari, Kitab al-Tayammum, Bab alTayammum hal Yunfakhu fiha, Hadith 338)
Abu Wa’il states, “Hazrat Ammarra delivered a sermon before us that was brief but exceptionally eloquent. When he stepped down from the pulpit, we said to him, ‘O Abu Yaqzan, you spoke very eloquently, but your address was brief. Why did you not speak for longer? Upon this, he replied, ‘I heard the Holy Prophetsa say, “A sign of a person’s wisdom is to extend his prayers and keep his sermons brief. Therefore, extend the prayer and keep the sermon brief. Verily, there is great allure in some expressions.”’” (Sahih Muslim, Kitab al-Jumu’ah, Bab Takhfif alSalah wa al-Khutbah, Hadith 2009)
Hassan bin Bilal says, “I saw that during the ablution, Ammarra bin Yasir would pass his fingers through his beard.” The narrator says, “I asked him why he passed his fingers through his beard, to which he replied, ‘Why would I not do it, for I saw the Holy Prophetsa pass his fingers through his beard.’” (Jami‘ al-Tirmidhi, Abwab alTaharah, Hadith 29)
Amr bin Ghalib narrates that a person spoke ill of Aishara in the presence of Ammarra bin Yasir, to which he exclaimed, “Move away O you accursed and wretched person! Do you cause pain to the beloved wife of the Holy Prophetsa?” (Jami‘ alTirmidhi, Abwab al-Manaqib ‘an Rasul
Nonetheless, these were some accounts, the remaining accounts will be narrated in the future, God willing.
There is some tragic news as well; two days ago, nine of our Ahmadi members were martyred in Burkina Faso. It is a truly tragic event;
[Surely, to Allah we belong and to Him shall we return.]
and they were killed in an extremely barbaric manner. However, it was a test of their faith and they remained steadfast. It was not the case that they opened fire randomly; rather, they called them out one by one and martyred them. Nonetheless, some details have been received but there are some reports still being sent in. For this reason, God willing, I will mention them in detail in next week’s sermon. May Allah the Almighty shower His mercy upon them and elevate their status. Continue to offer supplications; the current situation there is that the terrorists threatened that if the mosque is reopened, they will return and attack again. May Allah the Almighty protect the Ahmadis living there from the evil plans of the enemy. Nevertheless, I will speak about them in detail in next week’s sermon.
(Official Urdu transcript published in Al Fazl International, 3 February 2023, pp. 5-11. Translated by The Review of Religions)