The magnificent personality of Hazrat Mirza Bashiruddin Mahmud Ahmad A wife remembers – Part II
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THE WEEKLY
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Islam Today: Did Prophet Muhammadsa force Muslims to migrate?
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Communal harmony, Unity Conference and Muslim rights Hazrat Musleh-e-Maud’s 1927 visit to Shimla Page 13
AL HAKAM | Friday 24 February 2023 | Issue CCLVIII
Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7388
Nasirat and members of Lajna Imaillah Denmark were blessed with the opportunity to meet Hazrat Mirza Masroor Ahmad, Khalifatul Masih V, may Allah be his Helper, in a virtual mulaqat on 19 February 2023.
At the opening of the meeting, Hazrat Amirul Momineenaa conveyed his salaam and invited Hania Saad to recite a portion of the Holy Quran and Rameeza Faizi Ahmad read out the Urdu translation. Liza Malik
presented a hadith of the Holy Prophetsa and Tazian Mehmood read its Urdu translation. Aniza Syed Sahiba was invited to read out an extract from the writings of the Promised Messiahas
Huzooraa then turned to Sadr Lajna Denmark, Sheeza Munir Sahiba, who said that nasirat and Lajna members had some questions they wanted to ask him.
Zofishan Khawer said that a qudsi hadith
of the Holy Prophet Muhmmadsa mentions Allah’s statement that if He had not created the Holy Prophetsa, He would not have created the universe. She asked Hazrat Amirul Momineenaa for clarification on the meaning of this hadith.
Hazrat Khalifatul Masihaa stated, “This means that the Holy Prophet, peace and blessings of Allah be upon him, is the most
Continued on next page >>
Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
Forgive my people
Hazrat ‘Abdullahra states, “I can almost visualise the Prophetsa narrating about one of the prophets whose nation had beaten him and caused him to bleed, while he was wiping the blood off his face and saying, ‘O Allah! Forgive my people, for they know not.’”
(Sahih al-Bukhari, Kitab ahadithi l-anbiya’)
Hazrat Mirza Ghulam Ahmadas, In His Own Words
Such a home shall not be destroyed
“If you desire to remain safe and have peace in your homes, it is incumbent upon you to supplicate abundantly and fill your homes with supplications. God Almighty does not destroy a home where supplications are offered continuously.”
(Al-Badr, 24 April, 1903; Malfuzat [1984], Vol. 5, p. 319)
<< Continued from previous page beloved to Allah the Almighty.” Allah made him a perfect and complete man, embodying all great qualities, and perfected the sharia through him.
Huzooraa said this is an expression of God’s love for the Holy Prophetsa; God desired to create the world and create a man like the Holy Prophetsa so that the world may see him, walk in his footsteps and follow his practice. The Holy Prophetsa is a complete and perfect person, and by following him, one can attain Allah’s love.
Huzooraa then quoted the following verse from the Holy Quran:
نودبعیِل ا ا سنالاو نجلا تقلخ امو
[And I have not created the Jinn and the men but that they may worship Me. (Surah adh-Dhariyat, Ch. 51: V. 57)]
Huzooraa explained that the Jinn and the men were created to worship Allah, “and the highest standard of this was established by the Holy Prophet”. Hazrat Khalifatul Masihaa said the Holy Prophetsa is the perfect example of how mankind can attain success in this world.
Zaha Lone expressed that she would feel afraid at night and asked Huzooraa for a prayer she could recite when she experienced fear.
Hazrat Amirul Momineenaa advised, “Learn the prayer [we Muslims recite] before sleeping. Pray to Allah, ‘O Allah safeguard me.’” Huzooraa then inquired if she had memorised Ayat al-Kursi; to which she responded that she was learning it. Hazrat Amirul Momineenaa said, “Learn it and recite it at night.”
Madiha Sohail said that in the initial verses of Surah at-Tariq, Allah states, “By the heaven and the Morning Star. And what should make thee know what the Morning Star is? It is the star of piercing brightness.”
(Surah at-Tariq, Ch. 86: V. 2-4)
She asked Huzooraa what this verse meant.
Hazrat Amirul Momineenaa said, “the answer to this can be found in the Jamaat’s tafsir books.” Huzooraa added that the commentary on this is that the Holy Prophet Muhammadsa appeared at a time when spiritual darkness had spread over the entire world, and people had moved far away from religion and God. “To dispel the spiritual darkness and safeguard mankind, God sent the ‘Morning Star’”. Huzooraa added that according to the prophecy of the Holy Prophet Muhammadsa, a dark time for Muslims was to come after which the Promised Messiahas was to be sent, and his advent was to be like the “Morning Star”.
Huzooraa further said, “There are various commentaries for this, and it can refer to both the Holy Prophetsa and the Promised Messiahas.”
Shamaila Munir mentioned that their children spend half the day at school and university, where they become accustomed to Western culture. She added that the other half of the day is spent at home. She said that some children, due to this, go through an identity crisis. She asked Huzooraa how parents should raise their children so that they do not go through these complexes.
Hazrat Amirul Momineenaa explained, “Children typically start attending school around the age of 5-6, although, in some places, they start at the age of 6-7. During the
first 5-7 years, they are with their parents. It is crucial to teach them good things and various [Islamic] supplications at such a young age. Some parents complete their child’s first recitation of the Holy Quran at the age of 4 or 5, but fail to teach their child about religion. As a result, the children may be unaware of the message that the Quran contains, even though they may have read it.”
Huzooraa added that Islam teaches calling the azan in the right ear and the iqamah in the left ear of a newborn. Even though the child’s intellect is not yet developed to comprehend its significance, the name of Allah and His Messengersa is instilled within the child.
Referring to the issue of children being influenced by Western culture at school as the questioner mentioned, Hazrat Khalifatul Masihaa said, “I have calculated that in Western countries, out of the 365 days in a year, 180-190 days are school days, and the remaining 180 days are holidays. Therefore, children are with their parents for half of the year.” Hazrat Amirul Momineenaa stressed the importance of utilising this time, even if not all 190 days, to teach children about religion and its significance. He suggested that at least 90 days should be devoted to this purpose.
Hazrat Khalifatul Masihaa stressed the importance of a mother’s role in raising her children, saying:
“The mother’s primary responsibility is to raise her children. If done correctly, it means that you have taken care of the next generation.” Hazrat Amirul Momineenaa also advised that, unless work was absolutely necessary, mothers should prioritise raising their children during the crucial stage of their development. Likewise, Huzooraa said that fathers should also spend quality time with their children instead of being distracted by other activities during the weekends.
Hazrat Khalifatul Masihaa emphasised the importance of setting a good example for our children. “We should be grateful to Allah for having bestowed upon us a living religion and its teachings, which guide us in every rational matter and enable us to adapt to the current era. However, if we fail to follow these teachings, it will be to our own misfortune.”
Hazrat Amirul Momineenaa urged the members to listen to his sermons, as well as what had been mentioned by the previous Khulafa. Hazrat Amirul Momineenaa added that there are informative programmes on MTA to watch too.
Maliha Basharat asked Hazrat Amirul Momineenaa how she could become his sultan-e-naseer [helper].
Hazrat Amirul Momineenaa explained that being a sultan-e-naseer means to be a helper in the mission of the Promised Messiah, upon whom be peace. This mission includes re-establishing the Oneness of God, spreading His message worldwide, and informing people of the exalted status of the Holy Prophetsa being the last law-bearing prophet. “To fulfil this mission, after the Promised Messiah, the system of Khilafat was established [by Allah]. The mission which was given to the Promised Messiah, upon whom be peace, is being carried out by the Khalifa of the time.”
Huzooraa explained that as the Khalifa cannot, simultaneously and physically work
across the world, “this is why Ahmadis who are spread throughout the world should serve the Khalifa of the time and help [him]. They should make themselves pious and enhance the standard and level of their worship, and offer five daily prayers fervently, offer voluntary prayers, study the Holy Quran and gain its knowledge, act upon [its commandments] and abandon bad deeds,” Huzooraa listed these things and added that one should do tabligh and said that this is how one can become a great helper of the Khalifa of the time.
“If women, children, elders, young men, and women do this, then you shall see how the true message of Islam spreads throughout the world. [You all should] make efforts in Denmark, the inhabitants of Sweden should make efforts for this in Sweden, those in Norway should make efforts in Norway, people of other countries should make efforts in their respective countries, then a revolution can come about”.
Maleeka Butt mentioned that nasirat have promised to pray for Hazrat Khalifatul Masih Vaa in their daily prayers. She then asked if Huzooraa, considering his extensive workload, does not get tired. Hazrat Amirul Momineenaa smiled and advised her to include the Khalifa of the time in her prayers, and assured her that Allah would provide His help.
Marriyam Mubashar mentioned that in 1890, the Promised Messiahas claimed to be the Messiah of the age, and in 1891, he claimed to be the Mahdi. She asked Hazrat Khalifatul Masihaa where we find evidence of the advent of the Imam Mahdias and Messiahas in the 14th century AH.
Hazrat Khalifatul Masihaa referred to some narrations and explained that they are mentioned in ahadith. He advised her to study Hadith books. Huzooraa then asked if she had a copy of the book HadiqatusSaliheen, and pointed out that the last few pages of the book explain the advent of the Promised Messiahas, including his appearance and the time of his advent.
Hazrat Amirul Momineenaa added that the hadith indicates how many years would pass before his appearance. He further explained that the ahadith the Holy Prophetsa point towards the advent of the Promised Messiahas at the end of the 13th century or the beginning of the 14th century.
Huzooraa went on to briefly explain the hadith, that said, if faith ascended to the Pleiades, a man of Persian descent would bring it back. Hazrat Amirul Momineenaa said that when Surah al-Jumu‘ah was revealed, it prophesied that:
مہب اوقحلی امل مہنم نیرخاو
“And [among] others from among them who have not yet joined them.” (Surah alJumu‘ah, Ch.62: V.4)
When asked who the akharin mentioned in this verse were, the Holy Prophetsa placed his hand on Hazrat Salman al-Farisira and said that even if faith were to ascend to the Pleiades, a man from these people would surely find it. “This was also a sign of the coming of the Messiah and Mahdi,” Huzooraa added.
“When you study all these ahadith collectively, you would come to understand that the prophecies concerning the 14th century, the Messiah, and the Mahdi all pertain to the same era”.
A member of Lajna stated that Huzooraa guides the Jamaat through his sermons and speeches, highlighting certain weaknesses that need to be addressed. However, she said, whenever a member or official of Lajna Imaillah addresses spiritual or general weaknesses during meetings etc., their advice is often perceived as mere suggestions, and the audience does not feel compelled to take action. Some individuals even feel targeted by such comments made in meetings. The member then asked: “How can advice be given without hurting people’s sentiments?”
Hazrat Khlaiftul Masih Vaa stressed that if a speaker is offering general advice and someone’s sentiments are hurt, it is a reflection of their own ignorance. In fact, if the individual realises that they possess the weaknesses being mentioned, they should be grateful to God and the speaker for bringing these issues to their attention.
Hazrat Amirul Momineenaa noted that he has received letters from individuals expressing that during his sermons, historical events and other matters are discussed, and some individuals feel that the message is directed towards them to correct their behaviour. Hence, they try to learn from the advice given during his sermons.
Hazrat Khalifatul Masihaa said that there are individuals who are set in their ways and cannot be influenced by advice. These individuals often deflect responsibility and blame others for their actions. In such cases, the best course of action is to pray for them, that Allah may guide them, grant them wisdom, and make them true Ahmadis.
Huzooraa advised that before delivering a sermon or speech, the speaker – be he a man, imam of salat, or a murabbi – should pray to Allah, asking for the audience to be granted the ability to listen and benefit from the message. We can become the Jamaat that the Promised Messiahas desired us to be by doing so.
Hazrat Khalifatul Masihaa emphasised, “Offering salat is a commandment clearly stated in the Holy Quran. However, if people start claiming that it is merely advice and not necessary to observe prayer, [they are mistaken]. Allah the Almighty has stated that He created humankind for worship. If one calls their attention to worship, they say, ‘This is our personal matter.’ If offering salat or not is such a personal matter, then why did the Holy Prophetsa say, ‘I wish to burn the houses of those who do not come for the Isha prayer’? [...] This tells us that giving advice to mankind is necessary.”
Hazrat Khalifatul Masihaa suggested that we inform others that we have accepted the Promised Messiahas, so that we may apply the true teachings of Islam and propagate them around the world.
Another Lajna member expressed that when one studies the life of the Holy Prophet Muhammadsa, it becomes evident that he used to assist with household tasks. She highlighted that in contemporary society, some women are compelled to work due to certain circumstances and, as a result, are burdened with more responsibilities. She further noted that some men, in such cases, do not contribute to household chores. She then sought guidance from Hazrat Khalifatul Masihaa on this matter.
Hazrat Amirul Momineenaa said, “Are my speeches, particularly the ones delivered at Lajna gatherings and ijtemas,
not sufficient guidance? What more can I say to a man who is unwilling to listen? If a person does not offer salat or follow Allah’s commandments, including offering salat, the recitation of the Holy Quran, and the commandments of the Messengersa, why would they listen to me?”
Huzooraa added that he has previously given advice and said that Allah states that to be successful, one must follow the practice of the Holy Prophetsa. Hazrat Amirul Momineenaa said that several men do help out in their homes and added that those men who do not help out around the house are acting incorrectly. As far as advice is concerned, Huzooraa said:
“As for advice, there are many,” pieces of advice. Various of them were given before and will continue to be given, Huzooraa said, and he further added that they should pray that those men act upon the advice given to them.
A Lajna member asked how they could draw the attention of all Lajna members to being 100% regular in offering the five daily prayers, recitation of the Holy Quran, and service to religion.
Huzooraa said that if all these things were
achieved by 100% of Lajna members, then they would have to make efforts to maintain them too. Hazrat Khalifatul Masihaa added that humankind goes through various stages in their spiritual journey, and this is why the Holy Quran states to keep exhorting and reminding people. The companions during the time of the Holy Prophetsa were not all on the same level. Huzooraa said, “It is our duty to keep reminding and making efforts,” Huzooraa also said that one should pray and added, “This is a continuous effort.”
A Lajna member stated that she has a few questions from girls that they have compiled into one question. The question was: “It was difficult to find suitable marriage partners, and in the case that a suitable partner is found, later, various complications arise due to the intervention in the private affairs of a couple by the husband’s or the wife’s parents.” Huzoor’saa guidance was sought on this.
Hazrat Amirul Momineenaa said that he had previously answered this question on various occasions. Huzooraa said that the parents of both the husband and wife must acknowledge that their children are married and must be allowed to live in peace without
interference in their private affairs. Further, Huzooraa said that where Allah has stated to respect parents, it doesn’t say that parents should act unjustly towards the daughterin-law. Huzooraa explained that one must first pray to Allah before getting married. The parents and their children should pray.
Huzooraa then alluded to his book, Domestic Issues and Their Solutions, which was a collection of various speeches about how to live a happy married life, with solutions based on the teachings of Islam to the problems faced in domestic life. Huzooraa encouraged them to read this book.
A question was asked on how Lajna members can look after their mental and physical health and how they can motivate their families.
Huzooraa said, “As the nights are long, one should start their day by offering voluntary prayer, then exercise a little in the fresh air, then offer the Fajr prayer, recite the Holy Quran, [by doing this], one’s knowledge shall increase and one’s health will improve.” Huzooraa explained that those who can go out for a walk in the open air should do so and added that Lajna should also have their own arrangements in the mosque complex
where they can exercise and play some games or where their events can be held. Huzooraa said that this would help with both mental and physical health. Huzooraa added that one must establish a relationship with Allah and follow His commandments as this will help one’s spirituality.
Lastly, a Lajna member said that the government did not allow women to wear a niqab. However, she added, some women desire to wear makeup when they come to the mosque, a wedding, or an event. She asked Huzooraa for guidance on this matter.
Huzooraa asked if it was absolutely necessary to wear makeup when coming to the mosque and said that they could decide not to wear makeup. Alternatively, Huzooraa said that they can simply take a small mirror with them to the function and apply lipstick there if need be. Huzooraa explained that those who come to the mosque, come for religious events and services, not to show their makeup.
Hazrat Amirul Momineenaa then conveyed his salaam to all members, and the mulaqat came to a successful end.
(Report prepared by Al Hakam)
Sheeza Munir
Sadr Lajna Imaillah Denmark
Lajna members and nasirat from Jamaat-e-Ahmadiyya Denmark were given the opportunity to have a virtual mulaqat with Hazrat Amirul Momineenaa on 19 February 2023, which was attended by 23 nasirat and 77 Lajna members.
A day prior to the mulaqat, a rehearsal was conducted with the participants. The
members of the MTA Sweden team arrived in Denmark to assist with technical arrangements, including the setup of cameras and audio arrangements.
At 10am on the day of the mulaqat, all participants arrived at the Nusrat Jehan Mosque. The mulaqat began at 13:15 pm.
After the transmission ended, all participants embraced each other with great happiness, as the mulaqat was a great success, alhamdulillah. Everyone shared their expe-
riences with each other, and there appeared to be an overall feeling of delight among the attendees. They were pleased that they were granted such a great blessing as to be in the presence of our beloved Huzooraa. They said that they felt as if angels had descended upon the room during the mulaqat. Those who asked any questions to Huzooraa, felt as if all their nervousness went away as Huzooraa spoke to them, and they felt at ease and calm during the mulaqat. Moreover, the attendees discussed the guidance that be-
loved Huzooraa has provided during the mulaqat, and how we can implement Huzoor’saa guidelines into our daily lives. The mulaqat rejuvenated the faith of both nasirat as well as the older members of Lajna, alhamdulillah
The participants were reminded to write letters to Huzooraa, thanking him. In short, the hearts of the participants were filled with love for Khilafat, and they were overjoyed for such a blessed day in their lives.
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25 February 2017: Hazrat Khalifatul Masih Vaa addressed the concluding session of the UK National Waqifaate-Nau Ijtema, at the Baitul Futuh Mosque in London, which was attended by more than 1,500 women and girls, including nearly 1,000 members of the Waqf-e-Nau scheme. During an inspirational address, Huzooraa spoke in detail about the rights of women and their high status in Islam.
24 February 2012: Hazrat Khalifatul Masih Vaa inaugurated the Baitul Wahid Mosque in Feltham, UK. On this occasion, Huzooraa also urged the Jamaat to pray for the Ahmadis of Hyderabad Deccan, India, where the non-Ahmadi Muslims were attempting to occupy the Ahmadiyya mosque.
Speaking at the formal reception that
was held in the evening, Huzooraa said, “The world today is fraught with danger and turmoil. We sit at an extremely critical juncture and so there is an urgent need for us to all recognise our Creator and to fulfil the rights of His creation. Otherwise, if we fail to uphold and discharge each other’s due rights, it will undoubtedly lead to great destruction in the world.” (www.reviewofreligions. org/6671/love-for-all-hatred-for-
During his address, Huzooraa said, “We are now in a period where education is the key to challenging this propaganda by waging an intellectual Jihad through those same mediums that are being used to target Islam. It is not only men and boys who can take part in this Jihad of the Pen, rather, our women and girls can, and must, take part.” (www.pressahmadiyya. com/press-releases/2017/02/headahmadiyya-muslim-communityaddresses-female-muslim-youthevent-waqfat-e-nau-ijtema-london/)
26 February 2010: During his
Friday Sermon on this day, Hazrat Khalifatul Masih Vaa shed light on the Islamic teachings in regard to taking care of orphans, and advised Ahmadis living in western countries to participate in the Orphans Fund, which serves orphans in Pakistan.
Huzooraa said he wants to especially encourage the Pakistani Ahmadis residing in the West to participate in this fund because what could be more fortunate for a believer than being in the company of the Holy Prophetsa in paradise as a result of their caring for orphans as has been mentioned in a hadith. Huzooraa added, there is ample room for everyone to contribute, and he estimated that if each Ahmadi family member in the West donated seven to ten pounds annually, it would go a long way in helping the orphans in Pakistan and this small amount can play a significant role in transforming the lives of many orphans.
26 February 2017: Hazrat Khalifatul Masih Vaa addressed the concluding session of the UK National Waqifeen-e-Nau Ijtema, at the Baitul Futuh Mosque in London, which was attended by more than 1,800 people, including over 1,400 male members of the Waqf-e-Nau scheme.
During his address, Huzooraa said:
“In today’s world, people are attacking Islam from all directions and so as Waqf-e-Nau [members], you should be on the front lines defending your religion.” (https:// www.pressahmadiyya.com/ press-releases/2017/03/headahmadiyya-muslim-communityaddresses-muslim-youth-eventwaqf-e-nau-ijtema-london/)
Huzooraa continued:
“However, this is not the era of the Jihad of the Sword; rather, we are living in an age where people are attacking Islam through literature, through the media, through the internet and through other similar means, and so, it is your duty to counter the allegations made against Islam in a like manner.” (Ibid.)
27 February 2009: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned the opposition to the Jamaat in Pakistan, and urged members of
the Jamaat to pray for the Ahmadis of Pakistan. Huzooraa also mentioned Mubashir Ahmad Sahib of Karachi, who had been martyred on 22 February.
Huzooraa also said he is sometimes asked if the Khilafat Centenary prayers should continue to be recited. He said they should be continued more than before, and that the earlier specific instruction was simply to inculcate the habit of reciting supplications. Huzooraa stressed the importance of the following Quranic prayer as well as some other prayers:
necessary to have a pious heart to understand them.
Huzooraa also mentioned Basharat Ahmad Sahib of Karachi, Pakistan, who had been martyred on 24 February. He had accepted Ahmadiyyat in 1988, along with his family.
Majlis Khuddam-ul-Ahmadiyya
Kenya held a refresher course for the national amila together with all local qaideen and nazimeen on 12 February 2023. Nairobi Region is one of the twelve regions in Kenya and it has five majalis including Nairobi, Kasarani, Dandora, Kenol and Murang. Four of the majalis were represented.
‘Our Lord, let not our hearts become perverse after Thou hast guided us; and bestow on us mercy from Thyself; surely, Thou alone art the Bestower.’ (Surah Al-e-’Imran, Ch.3:V.9)
28 February 2014: During his Friday Sermon on this day, Hazrat
Khalifatul Masih Vaa mentioned Kamal Ahmad Crow Sahib of Denmark, who passed away on 19 February. He was born in 1942, and accepted Islam Ahmadiyyat in 1960. He had the opportunity to serve the Jamaat in various capacities, including as the editor of Jamaat Denmark’s quarterly magazine, Active Islam. Huzooraa said he was extremely devoted to Khilafat and loved the Khalifa of the time. In 2004, he suffered a stroke, which left him disabled, but despite his physical challenges and illness, he used to travel a long distance to attend Friday prayers and Jamaat events.
29 February 2008: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned that there has been a renewed intensity in attacks on Islam, on the Holy Prophet Muhammad, peace and blessings of Allah be on him, and on the Holy Quran with an objective of defaming Islam.
Huzooraa said we invite our adversaries to look at the teachings and contents of the Holy Quran attentively and discern its excellences with respect to its spiritual, moral and social guidance for mankind. Teachings of Islam are in accordance with nature, but it is
1 March 2013: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Nasira Salima Raza Sahiba of Zion, America, who had passed away on 18 February. She was born in 1927, and her father was a Baptist priest. She accepted Ahmadiyyat in 1949, and had a great passion for preaching. More than 50 people accepted Ahmadiyyat as a result of her preaching.
1 March 2014: Hazrat Khalifatul Masih Vaa inaugurated the Nasir Mosque in Gillingham, Kent, UK. On this occasion, Huzooraa also held an audience with the local Ahmadi Muslims, in which he said, “The way to fulfil the rights of this mosque is by being regular in prayer, developing a relationship with God Almighty and spreading a spirit of love amongst the local community. The local people should come to see how you care for them and fulfil their rights.”
(“Nasir Mosque inaugurated by Hazrat Mirza Masroor Ahmad”, www. pressahmadiyya.com)
In the evening, a special reception, attended by more than 180 dignitaries and guests, was held to mark the opening of the mosque, during which Huzooraa said, “A person’s prayers will not be accepted if they do not seek to help the poor and deprived. A person’s prayers will not be accepted if they are not fulfilling the rights of orphans. A person’s prayers will not be accepted if they are not striving to end all forms of slavery. And a person’s prayers will not be accepted if they do not show mercy to one another and indeed to all forms of God’s creation.” (Ibid.)
2 March 2007:
During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned a new convert Ahmadi, Muhammad Ashraf Sahib of district Mandi Bahauddin, Pakistan, who had been martyred due to his faith in Islam Ahmadiyyat.
All assembled in the Ahmadiyya Hall where the course took place. Several topics of discussion were well selected, including Islam Ahmadiyyat, an introduction to Majlis Khuddam-ul-Ahmadiyya, and the duties of nazimeen in general.
The main aim of organising this refresher course was to increase brotherhood amongst them so that they could work together, bridge the gap that exists among office bearers concerning their duties as office bearers, and equip them with foundational
and essential knowledge about the Jamaate-Ahmadiyya.
The event was very successful. Tariq Mahmood Zafar Sahib, the amir and missionary-in-charge for Kenya, presided over the closing session. Amir Sahib, in his address, reminded all attendees that we as Ahmadis are fortunate to have accepted the Promised Messiahas, and to have the blessed institution of Khilafat-e-Ahmadiyya.
A total of 22 office-bearers attended the event.
Last month, Kosovo was hit by bad weather, where it rained for several days consecutively with large floods in several cities in Kosovo, such as Istog, Podujeva, Deçan, Gjakova, Klina, Skenderaj, Mitrovica, and the surrounding villages. The last two cities were hit the hardest; according to estimates, in one municipality alone there was material damage worth millions of euros.
In these cities, there are destroyed bridges, blocked roads due to landslides, the destruction of thousands of hectares of agricultural land, and damage to residential buildings, households, and household tools. As a result, many families have evacuated.
The Municipality of Mitrovica, namely the Directorate for Social Welfare, officially contacted us to support some of the families that have been affected by the floods and families that live in severe economic conditions.
On 7 February 2023, we met with Mrs Drita Gashi Ibrahimi, Director of the Directorate of Social Welfare of the Municipality of South Mitrovica, to learn more about the difficult situation of the
families receiving social assistance in this municipality who were affected by the floods last month. On February 11 and 12, after signing a memorandum of understanding with the mayor of this municipality, Mr Bedri Hamza, Humanity First Germany distributed 100 packages of food and 100 packages of hygiene products to families on social assistance in the Roma, Ashkali, and Egyptian minority neighbourhoods, as well as the “2 Korriku” neighbourhood in South Mitrovica.
Some of these food and hygiene products included rice, white flour, oil, pasta, sugar, tea, salt, vegetables, beans, milk, noodle soup packages, dishwashing detergent, hair shampoo, hand soap, and laundry detergent.
Next week, we are waiting for the distribution of another 200 packages in the Municipality of Skenderaj to the families affected by the floods, insha-Allah
Someone from Tunisia wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, asserting that the Holy Quran and the Bible provide evidence that the advent of Hazrat Mosesas [Musa], like that of the Holy Prophet Muhammadsa, took place in the Hejazi towns of Mecca and Medina. He then sought Huzoor’saa opinion on this matter.
Huzoor-e-Anwaraa, in his letter dated 24 November 2021, provided the following guidance:
“Your attempt to support your position by referencing certain verses from the Holy Quran is based solely on your subjective interpretations and cannot be historically substantiated. Additionally, you have mixed up certain historical events.
“It appears that you may have misunderstood the meaning of the term ‘wadi’, interpreting it as referring only to the valleys of Mecca and Hudaybiyyah. You also seem to believe that داولا ﺊﻃاﺷ نم نﻤی�لا [‘from the right side of the Valley’ (28:31)] mentioned in Surah al-Qasas refers exclusively to the Valley of Mecca. However, this term has been used to describe numerous other places in the Holy Quran too.
“In fact, the location mentioned in this verse of Surah al-Qasas is actually related to a story of Hazrat Mosesas. According to it, after completing his agreement with his father-in-law, he and his family were travelling from Midian to a different location, when Allah the Exalted spoke to him and appointed him as a messenger, instructing him to go to Pharaoh in Egypt.
“The argument you presented based on the incident of Hudaybiyyah is also incorrect. The Holy Prophetsa had not yet entered Mecca at the time the treaty was signed with the polytheists of Mecca. Instead, he returned to Medina from Hudaybiyyah according to the terms of the treaty. The following year, he went to Mecca for ‘umrah in compliance with the treaty. However, it is true that during this journey, the foundation for the eventual conquest of Mecca was laid. Allah also granted the Holy Prophetsa the glad tidings of the conquest of Mecca with the revelation of Surah al-Fath during his return journey after the Treaty of Hudaybiyyah, referring to it as a ‘clear victory’. [Surah al-Fath, Ch. 48: V. 2]
“Furthermore, it seems incorrect to
Guidance regarding basic Islamic issues – which Hazrat Amirul Momineen, Khalifatul Masih Vaa has given on various occasions in his written correspondence and during MTA programmes – is being officially published below for everyone’s benefit.
equate the Valley of Canaan with the Valley of Makkah. While it is true that the Holy Quran refers to the Valley of Canaan as a ‘Holy Land’, [Surah al-Ma’idah, Ch. 5: V. 21] the followers of Hazrat Mosesas refused to enter it, and as a result, Allah the Exalted deprived that nation of that land for forty years as a punishment. Additionally, due to the disobedience of his followers, Hazrat Mosessa himself was also deprived of this blessing.
“By contrast, Allah the Exalted blessed our lord and master, the Holy Prophet Muhammadsa, the chosen one, to settle in Yathrib, a town previously plagued with fever and other epidemic diseases, which was transformed into Madinat an-Nabi with a new order and system. Moreover, with the blessed arrival of the Holy Prophetsa, Allah transformed its poisonous atmosphere of fever and epidemics into a pleasant climate. Furthermore, Allah the Exalted allowed him to enter the blessed Valley of Makkah as a great victor, along with ten thousand of his most devoted and obedient saintly followers.
“It is clear that the blessed Valley of Makkah al-Mukarramah, filled with these extraordinary blessings and favours of God, cannot be compared to the settlement of Canaan. These are two distinct locations
and should not be conflated.
“In your letter, you also mentioned the following incident, which you believed took place on the occasion of the signing of the Treaty of Hudaybiyyah. However, historical evidence indicates that this incident actually occurred during the Battle of Badr:
“When faced with the prospect of entering the Valley of Canaan, Hazrat Moses’as companions baulked and refused to go forward. However, the companions of the Holy Prophetsa, instead of echoing the Children of Israel by saying, ‘Go thou and thy Lord and fight, and here we sit’, submitted to the Holy Prophetsa that they would certainly fight alongside him.
“Thus, as I have written, these are all your personal opinions, most of which do not have any historical basis. Always remember that Quranic interpretation [tafsir] and explanation should not be done in a way that contradicts Quranic teachings, historical evidence mentioned in the Holy Quran, the sunnah of the Holy Prophetsa, and the teachings mentioned in the Hadith.”
Someone from Pakistan wrote to Hazrat
Amirul Momineen, Khalifatul Masih Vaa and asked about the time gap between the azan and the iqamah for Fajr prayer. He asked if it was necessary for that time gap to be equivalent to the time required to recite Surah al-Baqarah, “as indicated in a hadith of Sahih al-Bukhari”.
Huzoor-e-Anwaraa, in his letter dated 14 December 2021, provided the following guidance regarding this issue:
“As far as I know, there is no such hadith in Sahih al-Bukhari that mentions that there should be a gap between the azan and iqamah of Fajr prayer equal to the time it takes to recite Surah al-Baqarah. Please send me the hadith from Sahih al-Bukhari that you are referring to, and then I can provide further clarification on this matter.
“Here at Mubarak Mosque, we observe a time gap of 25 to 40 minutes from the appearance of true dawn (Fajr azan) to the start of the prayer, according to seasonal variation. Usually, the time of Fajr azan is one hour and twenty minutes to one hour and thirty minutes before sunrise. This principle is generally followed in moderate weather zones all over the world.
“Due to the progress of science and the development of modern tools, it is now possible to accurately determine the exact
timing of dawn, sunrise, sunset, etc. This level of precision was not achievable in earlier times.
“Islam did not prescribe a hard and fast rule for a specific time for prayers, but for the convenience of its followers, it designated a duration for all prayers during which they could be offered. This allows people to schedule congregational prayers at their convenience within the specified time periods.
“Hence, Hazrat Abu Hurairahra narrated that Allah’s Messengersa said, ‘Indeed, for [the time of] salat, [there is a] beginning and an end. The beginning of the time for the Zuhr prayer is when the sun passes the zenith, and the end of its time is when the time for Asr enters. The beginning of the time for Asr is when its time enters, and the end of its time is when the sun yellows [turns pale]. The beginning of the time of Maghrib is when the sun has set and the end of its time is when the twilight has vanished [i.e., the horizon is invisible because of darkness]. The beginning of the time for Isha, the later one, is when the horizon has vanished, and the end of its time is when the night is at its half. The beginning of the time for Fajr is when Fajr begins, and its end is when the sun rises.’ (Jami‘ at-Tirmidhi, Kitab as-salat, Bab ma ja’a fi mawaqiti s-salat)
“Likewise, Sulaiman bin Buraidah narrated that his father said, ‘A man came to Allah’s Messengersa and asked him about the times of salat. He replied, ‘Stay with us for these two days.’ Then, he told Bilalra to say the iqamah at dawn, and he prayed Fajr. Then he told him to do that when the sun had passed its zenith and he prayed Zuhr. Then he told him to do that when the sun was still bright, and he said the iqamah for Asr. Then he told him to do that when the last part of the sun had disappeared, and he said the iqamah for Maghrib. Then he told him to do that when the twilight had disappeared and he said the iqamah for Isha. The following day, he prayed Fajr when there was light, then delayed Zuhr until it was cooler, and waited until it was much cooler before praying Asr, but the sun was still clear, so he prayed Asr later than on the first day. Then he prayed Maghrib before the twilight disappeared. Then he told him to say the iqamah for Isha when one-third of the night had passed, and he prayed, then he said: ‘Where is the one who was asking about the times of salat? The times of your salat are between the times you have observed.’’ (Sunan an-Nasa’i, Kitab al-mawaqit, Bab awwali waqti l-maghrib)
“Based on authentic ahadith, it is evident that the Holy Prophetsa would usually lead the Fajr prayer so long after the start of its prescribed time that a person could recite between fifty to sixty verses of the Quran in that period. In the Fajr prayer, he would typically recite between sixty to a hundred verses. Upon completing the prayer, it would still be quite dark outside, such that
individuals standing in close proximity could be recognised but those at a distance could not. (Sahih al-Bukhari, Kitab mawaqiti s-salat, Bab waqti l-‘asr & Bab waqti l-fajr)”
Someone from Canada wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa that the bacterium Lactobacillus is found in sperm and can produce a type of electricity or light. He asked whether it was the same electricity or light that the Promised Messiahas was referring to in his book, The Philosophy of the Teachings of Islam, when discussing human birth.
Huzoor-e-Anwaraa, in his letter dated 14 December 2021, provided the following answer to this question:
“Your observation regarding the presence of the Lactobacillus bacteria in sperm as a contaminant and the ability of some of them to generate a small amount of electricity is accurate. It is important to note, however, that such bacteria are not solely present in sperm but are also found in a wide range of other sources, including yoghurt, vitamins, herbs, and other foods. Additionally, there are numerous other bacteria present in the human body that are also capable of generating electricity to some degree, including the probiotic microorganisms that aid in digestion. It is worth highlighting that the electricity generated by these bacteria is a result of the movement of electrons, which is a physical phenomenon.
“However, where the Promised Messiahas has discussed the appearance of the soul during human birth and explained the purpose and philosophy of the human relationship with Allah the Exalted, there, he has shed light on the inherent nature of humans.
“Allah the Exalted has also mentioned this nature in the following verse:
“‘[And follow] the nature made by Allah — the nature in which He has created mankind.’ (Surah ar-Rum, Ch.30: V.31)
“Moreover, the Holy Prophetsa has emphasised the importance of this innate nature in the following hadith:
“‘Every child is born in the true Islamic nature [fitrah], but his parents make him a Jew, Christian, or Magian.’ (Sahih alBukhari, Kitab l-jana’iz, Bab idha ’aslama s-sabiyyu fa mata hul yusalliya ‘alayh)
“The Promised Messiahas states:
“‘As a child partakes somewhat of the features and characteristics of his parents, in the same way, souls, which have proceeded from the hand of God Almighty, partake somewhat of the character and qualities of their Creator. Though in cases in which the darkness and heedlessness of being created prevails over some souls, the Divine colour appears somewhat faded, it cannot be denied that every soul possesses that colour to some degree. In some cases, that colour appears unattractive on account of misuse, but that is not the fault of the colour; it is the fault of the use to which it is put.’ (Surmahe-Chashm-e-Arya, Ruhani Khazain, Vol. 2, pp. 168-169)
“While explaining the reality of the soul, the Promised Messiahas states:
“‘The soul is a fine light developed inside the body and nurtured in the womb. To begin with, it is hidden and imperceptible, and later it is made manifest. From the very beginning, its essence is present in the sperm. It is related to the sperm in a mysterious manner by the design, command and will of God. It is a bright and illumined quality of the sperm. It cannot be said that it is a part of the sperm as matter is part of matter, nor can it be said that it comes from outside or falls upon the earth and gets mixed with the matter of the sperm. It is latent in the sperm as fire is latent in the flint. The Book of God does not mean that the soul descends from heaven as a separate entity or falls upon the earth from the atmosphere and then, by chance, gets mixed with the sperm and enters the womb with it. There is no basis for such a notion. The law of nature rejects it.’ (Islami Usul Ki Falasfi, Ruhani Khazain, Vol. 10, pp. 322-323)
“While explaining the relationship between the soul and body, Huzooras states:
“‘Thus physical injuries disclose that there is a mysterious relationship between the soul and the body which is beyond the ken of man. Reflection shows that the body is the mother of the soul. The soul does not descend from outside into the womb of a pregnant woman. It is a light that is inherent
in the sperm which begins to shine forth with the development of the foetus.’ (Islami Usul Ki Falasfi, Ruhani Khazain, Vol. 10, pp. 321)
“Huzooras further elaborates as follows:
“‘With the very creation of Adam, God instilled in his nature a relationship with Himself by breathing into him of His spirit. This was done so that man should have a natural relationship with God.’ (The Review of Religions, Vol. 1, No. 5, May 1902, p. 178)
“With regard to the soul being breathed into a human, Huzooras states:
“‘It means: ‘Having created him once, We developed man into another creation.’ [Surah al-Mu’minun, Ch.23: V.15] The word ‘another’ is meant to convey that this birth is so unfathomable as to be beyond the confines of human intelligence and very far from his understanding. In other words, the spirit that is infused into the body after its completion, both in a spiritual and physical sense, is so profound that all the philosophers and materialists are left to wonder about its nature. […] What Allah the Exalted says here is that the ‘spirit’ is also a creation of God, but it is beyond worldly comprehension.’ (Appendix to Barahin-eAhmadiyya Part V, Ruhani Khazain, Vol. 21, pp. 216-217)
“While elucidating the reality of the soul [ruh], Hazrat Musleh-e-Maudra states:
“‘In essence, it is the soul that distinguishes one’s existence. Therefore, the soul that sets an animal apart from other things and the soul that distinguishes humans from animals are both referred to by the term ‘ruh’. It is also the soul that elevates humans to the station of such humans, who have communion with God. Hence, the Divine Word is also a ruh that bestows a new life upon humans.’ (Tafsir-eKabir, Vol. 4, p. 72)
“Hence, it is proven from these statements that the soul manifested by Allah the Exalted at the time of human physical and spiritual birth, for the preparation of the human form, is something completely different from the ability of various kinds of bacteria to produce electricity.”
What is the latest time and day for performing the ritual sacrifice (qurbani) on the occasion of Eid al-Adha?
Huzoor-e-Anwaraa, in his letter dated 21 March 2022, provided the following guidance regarding a fatwa issued by Darul-Ifta on the above-mentioned question:
“Regarding the duration of the Eid alAdha sacrifice, your fatwa is correct and I concur that under normal circumstances, the sacrifice can only be performed for three days. However, if there are any extenuating circumstances, the sacrifice may be performed beyond the initial threeday period.
“Nevertheless, I disagree with your inference from the guidance of Hazrat Khalifatul Masih IVrh. My understanding is that Huzoorrh is also stating that the sacrifice can only be performed for three days, and that is the instruction of Huzoorrh which was intended for general circumstances.”
[Note: The guidance of Hazrat Khalifatul
Continued on page 9
that boy had a very strange nature. Neither affection nor harshness had any effect on him. Every other day, we would receive some complaint about him. Annoying the staff outside [the office of Hazrat Khalifatul Masih IIra], misrepresenting, not paying attention to studies, etc. were all his norm. He persisted in this behaviour for a long time. Hazrat Khalifatul Masih IIra would listen to all his complaints and used to say, “These people are homeless and poor. He will find the right path one day.”
Once, this boy went to the extreme. He misbehaved with one of the kind and elderly staff members and then resorted to lies and deceit. Hazrat Khalifatul Masih IIra really disliked when someone disrespected or showed bad manners to someone older than them, and then lying and deceit were intolerable for him. Despite this boy’s repeated complaints, Hazrat Khalifatul Masih II’sra silence was only out of kindness; he was a poor person who had left his homeland and come to him due to compelling circumstances. Thirdly, he had a heartfelt desire to benefit the boy through good education and moral training.
Thus, Hazrat Khalifatul Masih IIra called him and investigated the complaint. It was substantiated that he was in the wrong. At that moment, Hazrat Khalifatul Masih IIra got really angry with him [and rebuked and punished him] and made him repent. After that, the boy came back on track, so much so that we did not receive any kind of complaint again. Today, he is living a prosperous life with the grace of Allah the Almighty. Throughout my life, I only saw Hazrat Khalifatul Masih II’sra wrath on that one occasion. [...]
Once, we were sitting around and having a trivial discussion about our servants working at home. The topic was why these people do not work honestly, despite having everything available. Moreover, they are advised that if something is needed, they should ask first and then take it. Hazrat Khalifatul Masih IIra was working in the adjacent room. He unintentionally overheard our conversation. Consequently, he said:
Actually, it is enough for them that they are exposed to the heat of the kitchen, etc., in hot and cold weather. You should reform these people, but with love, kindness and gentleness, not by sitting here and talking against them in this way. God Almighty would not like this action of yours.”
Once in Quetta, one of the office staff made a mistake in a way that indicated his carelessness, and the task assigned to him was of great importance. Hazrat Khalifatul Masih IIra was personally enquiring about and examining the matter while standing. He probably said to this staff member in displeasure, “Keep standing here; I will not allow someone to work in this manner.”
After saying this, Hazrat Khalifatul Masih IIra went to his office and got busy with his work as usual. He worked in his office for nearly two hours straight.
Meanwhile, it suddenly started raining, and the downpour was really heavy. I somehow found out that someone from the staff whom Hazrat Khalifatul Masih IIra had admonished sometime before was standing outside and getting wet in the rain. I was troubled by the very thought of it. However, I was sure deep down inside that Hazrat Khalifatul Masih IIra would definitely not have given an order of this kind. He might have said something in the heat of the moment, and then, after he got busy with his work, he may not have even remembered it.
During his stay in Dalhousie, Hazrat Khalifatul Masih IIra employed a boy to run errands. His job was to bring messages, mail, etc., and deliver them to him. After doing his assigned tasks, he would sit outside the office of Hazrat Khalifatul Masih IIra. Huzoorra had
a great desire that this boy should study and have a good education. We were instructed that, “You should start teaching him Qaidah [Yassarnal-Quran] and the Arabic wording and translation of salat. When he completes one reading of the Holy Quran, he will be given a regular school education.” However,
“What are you talking about? This method of yours cannot lead to their reformation. If something has to be done, then take the right course of action to correct them. If they still persist in their behaviour after you have counselled them, then there is no need to talk about them in this way. Why don’t you see that these people (i.e., the workers) and we are the same creation of God Almighty? And Allah the Almighty is very Merciful. Why are they like this?
I ran to Hazrat Khalifatul Masih IIra. It was time for tea. Firstly, I had to give him tea, and secondly, I had to say something about that soaking wet member of the staff. I extended a cup of tea to him and spoke in detail about that drenched person. Then, I hastily asked whether I should send him tea as well. I said that he might get a cold, and asked if he should go to his room. The moment I said that, he rose from his chair, saying, “inna lillah [a phrase spoken upon any kind of harm occurring].” He put the cup of tea back where it was and said, “I just expressed my displeasure in that way. I never meant that he should continue to stand at the door and get wet in the rain. Hurry, tell him to change his wet clothes immediately, and send him tea. Ask someone to make immediate arrangements to warm up his room.”
Behold! The aspect of immense love and kindness was prominent in Hazrat Khalifatul Masih II’sra way of edification and admonishment. He would do their moral training like a father trains his children; rather, considering everything, his persona
was much superior to a father.
Once, a person was excommunicated because of his mistake. He admitted his mistake after a while, and his repeated requests for forgiveness started coming through mail. I presented those letters from the post to Hazrat Khalifatul Masih IIra and said, “Though I have no right to say anything in the matter of the Jamaat, looking at his pleas and restlessness, in which he has repeatedly admitted his mistake, I can at least request you to forgive him.” His requests had already been seen by Hazrat Khalifatul Masih II’sra. He at first smiled at my sincere request, then became serious and said, “When I take this kind of disciplinary action against someone, it does not mean that I want to cut him off from us. Rather, its purpose is that during this time, the people for whom this punishment has been issued, should reform themselves so that God Almighty does not let them go to waste. I feel spiritual pain while taking this kind of action against them, and meanwhile, I also pray for their well-being and reformation, and I wish for them not to turn away from the truth.” Then, he gave the example of a garden and said, “The spoiled plants in the garden are taken care of first, if they still don’t revive, then such plants have to be pulled out because of the fear and concern that they will affect the healthy plants. The same is the case with members of the Jamaat.” While saying this, I was observing the changes in the appearance of his face. His face was red, and his voice was full of both, pain and affection. At a later time, after the necessary inquiries, he forgave him.
It was probably the year 1944 when, at Rashmi, Dalhousie, Hazrat Khalifatul Masih IIra received the news about the sudden illness of Hazrat Mian Bashir Ahmad Sahibra Being extremely busy with the work of the Jamaat, I (initially) had the impression that Hazrat Khalifatul Masih IIra was devoted to Allah the Almighty and religious pursuits to such an extent that other than them, everything else was insignificant. However, when he heard about the illness of Hazrat Mian Sahibra, there was no end to my surprise. He was so unsettled by that news, like a mother is when she sees her child in pain. [He was anxious] to such an extent that he could not meet anyone except Hazrat Aman Janra while leaving the house. The rest of the family members themselves rushed to the door to bid him farewell. “Rashmi” was a large two-story house. I was sitting upstairs and watching that whole scene from the window of my room. Despite wanting to, my natural inhibition prevented me from going downstairs and saying goodbye to him. He left and as soon as he reached Qadian, he was informed that Hazrat Mian Sahib’s health was relatively better. He stayed there for three days. (Probably), he wrote to me from there. In that letter, where he informed me about Hazrat Mian Sahib’sra illness and his recovery, he regretted not being able to meet me in that situation and then also expressed disappointment about my not saying goodbye to him with the whole family. Then, at the end, he also wrote that, “Perhaps, your natural inhibition might have prevented you [from saying goodbye].”
I was surprised to read in his letter that
Continued from page 7
Masih IVrh, which Huzooraa has mentioned in the aforementioned letter, is as follows:
“The Holy Prophetsa used to deliver a brief Eid sermon before promptly proceeding to his house for the sacrifice. One reason behind this practice was that the Holy Prophetsa would fast until he had eaten from the meat of that sacrifice. However, some people have misunderstood this sunnah and believe that they must fast on the day of Eid and refrain from eating until they have completed [the fast]. This is not the intended meaning of the sunnah that eating before that has become haram
he had a somewhat binocular vision as he “analysed” the entire situation with such precision. He had a beautiful, loving and generous heart for his siblings and loved ones. Moreover, as a wife, he comforted me in the best possible manner. He spoke of my shortcoming in the most beautiful way and knew the reason behind it.
It was probably the trip to Sindh. We spent the night in Lahore (at Sheikh Bashir Ahmad Sahib’s house). It had a spacious room in which we all stayed together. On this trip, Nasira Begum, our elder daughter, was also with us. At night, when we were about to go to sleep, the light was turned off as per our usual habit. [...] We were not aware that Nasira Begum was used to keep the light on at night while sleeping. After taking a short nap, suddenly Nasira Begum’s loud voice, in which there was a lot of panic, came out, saying, “Father! Father!” He anxiously got up from his charpoy and
The sunnah is that the person, who is offering the sacrifice, should fast on the day he intends to offer the sacrifice until he has obtained the meat from the sacrifice. The sacrifice is performed over three days. If the incorrect understanding is adopted, some people, who intend to offer the sacrifice on the fourth day, may believe that they must fast for four days, which could of course lead to their remaining hungry for four days.”
(Khutbat-e-Tahir (Eidain), Eid al-Adha Sermon, 28 March 1999, p. 655)]
(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London. Translated by Al Hakam.)
quickly switched on the light, saying, “What is it, my child?” Upon asking, Nasira Begum told us that, “I cannot sleep in the dark. If I fall asleep [in the dark], I get really scared.” Consequently, Hazrat Khalifatul Masih IIra kept the light on all night, due to which he was in discomfort himself, but he could not bear the thought of his child being hurt [as a result of him]. On the other hand, (as far as I understood), Nasira Begum, out of respect and love for her father, did not deliberately tell us about that habit of hers before going to sleep.
In spite of having such a strong relationship of love and kindness with his children, Hazrat Khalifatul Masih IIra never tolerated any kind of negligence regarding religious matters and their tarbiyat and edification.
(Translated by Al Hakam from the original Urdu, published in the 26 March 1966 issue of Al Fazl)
Iftikhar Ahmed Ahmadiyya Archive and Research Centre
What are the meanings of the Quranic verses 8:73 and 4:90 in the historical context of the migration of Muslims from Mecca to Medina, and how do they relate to the alleged intimidation or warning made by the Holy Prophetsa towards those Muslims who did not want to migrate as well as to his order to kill those fellow Muslims who attempted to return to Mecca?
The first verse mentioned in the question reads as follows:
Allah would have wanted to intimidate or warn those Muslims who did not want to emigrate by means of this verse already in Mecca.
In fact, what verse 73 discusses is the importance of distinguishing true believers from ordinary believers by their actions. It ranks believers according to their commitment to their faith. Those who have migrated and undertaken jihad are considered allies or friends (awliya’) of each other, while those who have not undertaken personal sacrifice are not owed the duty of alliance or protection. The term awliya’ is significant in the Quran and indicates a tie of allegiance that exists in tension with ties of blood kin.
become alike. Take not, therefore, friends from among them, until they emigrate in the way of Allah. And if they turn away, then seize them and kill them wherever you find them; and take no friend nor helper from among them.” (Surah anNisa, Ch. 4: V. 90)
The allegation that the Holy Prophetsa commanded Muslims to kill other Muslims who attempted to return to Mecca through verse 4:90 of the Quran is a misinterpretation of the verse and a misrepresentation of Islamic teachings. It is essential to examine the verse in its historical context and to study related verses to understand the meaning of this verse.
“Surely, those who believed and left their homes and strove with their wealth and their lives for the cause of Allah, and those who gave (them) shelter and help— these are friends one of another. But as for those who believed but did not leave their homes, you are not at all responsible for their protection until they leave their homes. But if they seek your help in (the matter of) religion, then it is your duty to help them, except against a people between whom and yourselves there is a treaty. And Allah sees what you do.”
(Surah al-Anfal, Ch. 8: V. 73)
In order to be able to present an accurate answer, it would first of all be important to determine as precisely as possible when this verse was revealed. Both among Muslim scholars (cf. e.g. atTabari and Ibn Kathir) and among nonMuslim academics (cf. e.g, Nöldeke and Schwally) there is virtually a unanimous view that Surah al-Anfal was entirely revealed in Medina (with the exceptional view, e.g., by al-Qurtubi, that verses 3137 were Meccan). There are a number of unambiguous indicators for the fact that it is a Medinan Surah, e.g., the title, “The Spoils of War” (al-Anfal), is a clear indication that it is about the time when the Muslims were involved in wars, which only happened in Medina.
Since it is now clear that verse 73, which is the first verse of the final section of this Surah, was sent down in Medina, it is impossible that the Messengersa of
The relationship of the awliya’ is very close to a kinship relationship. The term “protection” (walayah) refers to a relationship of friendship, help, or political alliance. After the migration (hijrah), the Messenger of Allahsa joined one of the Helpers (ansar) of Medina to each of the emigrants (muhajirun) from Mecca in a symbolic brotherhood that entailed a relationship and established filiations between them.
The walayah in this verse is also a reference to a relationship of rule or political responsibility. Until the believers who still resided in Mecca migrated to Medina, the believers in Medina would have no political authority over them or claim to them. Despite the multiplicity of meanings of the term walayah, what is clear is that non-emigrating believers were not owed protection in an official or legal sense but were nevertheless brothers in religion and owed help as a moral and spiritual obligation.
In conclusion, verse 8:73 of the Quran emphasises the importance of commitment and sacrifice in the faith. The term awliya’ signifies a tie of allegiance that is distinct from ties of blood kin. While the meanings of walayah in the verse are vast, it is clear that the verse emphasises the moral and spiritual obligation that believers have towards one another, especially in times of need.
Let us now turn to verse 4:90:
“They wish that you should disbelieve as they have disbelieved, so that you may
In the early years of the Islamic community in Medina, incidents occurred where groups of professing believers either refused to settle and/or stay in Medina or to fulfil their obligations as Muslim residents of Medina. One account reports that a group of Muslims left for the Battle of Uhud but decided to return to Medina. The Holy Prophet’ssa Companionsra split into two groups, one wanting to kill the deserters and the other wanting to leave them alone. Then the verses 4:90, 4:91 and 4:92 were revealed, indicating that Allah Himself had overthrown them because of their own transgressions, so that they reverted to the status of disbelievers, whose lives and property were no longer protected.
Verse 4:90 refers specifically to the hypocrites who had left Medina altogether or were outside Medina. They had claimed to be Muslims, but their hypocrisy and disbelief were exposed, and the Muslims were warned not to take them as allies (awliya’) until they emigrated in the way of Allah, that is, until they settled in Medina. But if they turn their backs – that is, if they turn against the believers, as they did by finally settling with the disbelievers – they should be considered enemies, and the Muslims were instructed to seize and kill them wherever they found them. This verse refers to a particular group of hypocrites who actively sought to harm the Muslim community.
It is important to note that verse 4:90 is not a general command to kill anyone, let alone Muslims who simply wanted to return to Mecca. The verse refers specifically to those who are actively fighting against the Muslim community. The punishment for treason, even in modern secular legal systems such as the United States, is death. The Quran permits
the death penalty in cases of treason, and even then, only if the treacherous person has first attacked Muslims. The verse is not a general permission to kill any Muslim who just wanted to return to Mecca.
Furthermore, verse 4:91 clarifies the issue and explains that the command to fight and kill is directed towards hostile and treacherous Muslims, i.e., hypocrites, specifically in wartime. The verse is only applicable if the enemies of Islam have initiated open hostilities, at which time they are to be engaged in combat and killed. These verses indicate that it is not permissible to fight against Muslims who refrain from fighting, even if they have gone over to the enemy.
The Quran is a complex text that must be interpreted in its historical context and in light of other verses. Verses that seem to give the impression of a perpetual war between the world of Islam and the world of disbelief are decidedly topical and circumstantial in their import and cannot be taken as permanent injunctions of God.
In conclusion, the allegation that verse 4:90 commands Muslims to kill other Muslims who attempt to return to Mecca is a misinterpretation of the verse and a misrepresentation of Islamic teachings. The verse refers specifically to hypocrites who were being treacherous and aiding the enemy, and it pertains to those who are actively fighting against the Muslim community. It is crucial to examine the context of the verse and related verses to fully understand its meaning.
Al Hakam
Isaacas, known as Ishaq in the Holy Quran, was a Prophet of God and the son of Abrahamas [Ibrahim] and the younger brother of Ishmaelas [Isma‘il]. He was the son of a prophet (Abrahamas), the brother of a prophet (Ishmaelas), the father of a prophet (Jacobas [Ya‘qub]), and the grandfather of a prophet (Josephas [Yusuf]).
Isaacas is considered, by Jews, Christians, and various historians, to be the son who God commanded Abrahamas to sacrifice, not Ishmaelas; however, this is subject to scrutiny and shall be explained in this article.
The Holy Quran mentions the glad tidings of Prophet Isaacas to his father, Abrahamas, and his mother, Sarahas, on multiple occasions. In Surah Hud, a summary of the incident is as follows:
Two messengers, who were sent to the Lot’sas [Lut] people, visited Prophet Abrahamas to inform him of the news of the punishment that was to befall Lot’sas nation. As Prophet Lotas was subordinate to Abrahamas – just as Ishmaelas and Isaacas were subordinate to Abrahamas and just as Aronas was to Mosesas – it was natural for the messengers to come to Abrahamas to tell him this news. (Five Volume Commentary, Vol. 3, p. 1371)
Commenting on this incident, Hazrat Musleh-e-Maudra states that Abarham’sas wife, Sarahra, upon hearing the news of the destruction that was to befall Lot’sas nation, was saddened as her heart felt for the nation. This pleased God to see her feel for another nation and thus she was given the glad tidings of a child, Isaacas, and, after Isaacas, of a grandson, Jacobas:
“And his wife was standing [by], and she [too] was frightened, whereupon We gave her glad tidings of the birth of Isaac and, after Isaac, of Jacob.” (Surah al-Hud, Ch. 11: V.72)
Covenant with Abrahamas
God, being pleased with the nobility of Abrahamas, established a covenant with him. The Bible records this in Genesis. Alluding to Isaacas, we read:
“And God said, Sarah, thy wife, shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and
with his seed after him.” (Genesis, 17:19)
Then, in the following verse, we read about Ishmaelas:
“And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation.” (Genesis, 17:20)
God’s covenant with Abrahamas, the father of the Prophets, began initially with Isaacas; after whom came a long line of Prophets and reached its pinnacle with the coming of Mosesas. After Mosesas, came a line of Prophets which ended with Jesusas Then, according to God’s will, when it was time for the fulfilment of the covenant made alluding to Ishmaelas. Prophethood passed from the House of Israel to that of Ishmael.
Hazrat Musleh-e-Maudra, in his book, Introduction to the Study of the Holy Quran, writes:
“The progeny of Isaacas multiplied exceedingly. From among them arose the prophets Mosesas, Davidas, Ezekielas, Danielas and Jesusas. For 2,000 years they ruled over Canaan. Their hold on it was never really abolished, though for a short time, it became weak. After the 7th century AD, however, the sons of Isaacas, and those who observed the letter of the Law of Mosesas had to withdraw from Canaan.” (Introduction to the Study of the Holy Quran, p. 61)
Elaborating on this, the Promised Messiahas writes:
“After the demise of Mosesas, a man of God, Allah the Exalted continued to send Prophets to serve this religious dispensation, so that it would not suffer decline. These Prophets served the Mosaic dispensation. As such, in the fourteenth century after Moses, peace be upon him, Jesus, peace be upon him, whom you refer to as Christ, was sent to support the Mosaic dispensation. Jesusas was the final brick in the Mosaic dispensation. Just as the final brick brings the construction of a house to its end, in the same manner, the Mosaic dispensation was brought to an end with the Messiahas, and God brought this dispensation to its completion. After this, God laid the foundation for a new dispensation which was established through the progeny of Ishmaelas, and was known as the dispensation of Muhammadsa. As is evident from the word Ishmaelas itself, and as God Almighty had intimated through Moses, peace be upon him, a community was destined to be established among the children of Ishmaelas, just like the Mosaic dispensation.” (Malfuzat, Vol. 3, p. 170)
We now move on to the matter of the sacrifice. There exists a disagreement as to who was the sacrificial son. The Quran does not specifically name which
of Abrahamas’s two sons God requests as a sacrifice. According to the Ahmadiyya interpretation of the Holy Quran, it was Ishmaelas and according to the Bible and another interpretation of the Holy Quran, it was Isaacas. In the following, it is argued that the view that it was Ishmaelas is by far the more plausible one. (See the article about Prophet Ishmaelas for details about the incident under discussion, published in Al Hakam, 17 February 2023, Issue 257.)
Point 1:
The Holy Quran states:
“We gave her glad tidings of the birth of Isaac and, after Isaac, of Jacob.” (Surah al-Hud, Ch. 11: V.72)
Further, we read in the Bible, as already quoted above:
“And God said, Sarah, thy wife, shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him.” (Genesis, 17:19)
The verse quoted above gives glad tidings of a son born to Abrahamas, Isaacas, and also a grandson, Jacobas. If Abrahamas was later asked to sacrifice his son – Isaacas in this case, as some claim – would not he have said to God that He had already promised a grandson to be born from him and that he would marry?
“Thus Isaacas, the promised son, was not only to live and marry but also to have a son who was to be called Jacobas. It cannot, therefore, be supposed that God, Who Himself had announced that Isaacas was to live, marry and beget children, should have commanded that the selfsame Isaacas be offered for sacrifice.” (Five Volume Commentary, Vol. 3, p. 1374)
Similarly, in his book Seal of the Prophets - Volume I, Hazrat Mirza Bashir Ahmadra writes:
“Now, from the very start, if the glad tiding of Isaacas along with that of Jacobas was also present, how is it possible for Abrahamas to have agreed to literally slaughter his son Isaacas, when he clearly knew that his own son’s life is meant to last at least until a son is born to him.” (Seal of the Prophets, Volume I, p. 95)
Point 2:
The Bible states:
“And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.” (Genesis, 22:2)
“And We did raise among every people a Messenger” (16:37)Jalees Ahmad
The Holy Quran, however, states that it was Ishmaelas whom God commanded to sacrifice, and not Isaacas
It is known that Prophet Ishmaelas was older than Isaacas. And so, the words used in the Bible, in the passage quoted above, are, “thine only son”. For 13 years, Ishmaelas remained Abraham’sas only son until Isaacas was born. Isaacas did not and could not hold this position.
Point 3:
Further, with the above-mentioned verse of the Bible (Genesis, 22:2), we see that the place where the sacrifice took place was in “Moriah”. The exact location, however, is not specified. It is only mentioned that it was in a mountainous area. Due to unclear information, both Jewish and Christian scholars disagree on the location of Moriah.
After consideration, it appears that Marwah, a mountainous region near Mecca, matches the name and description of “Moriah”. Mecca was the same place Abrahamas was commanded to leave his child Ishmael and wife, Hagarra
Point 4:
Till today, Muslims have kept the national customs of sacrifice; however, these customs are not found among the Israelites anymore. This very strongly suggests that Prophet Ishmaelas was the son of the Abrahamic sacrifice, not Prophet Isaacas. If it had been Isaacas, then surely the customs and traditions would have been passed down among the Israelites, not the Ishmaelites.
Shedding light on this, we read in the Five Volume Commentary:
“[…] The fact that whereas no trace is to be found in the religious ceremonies of Jews and Christians of the supposed sacrifice of Isaacas by Abrahamas, the Muslims, spiritual descendants of Ishmaelas, commemorate with great fervour his intended sacrifice, by slaughtering every year rams and goats all over the world on the tenth day of Dhul-Hijjah. This universal sacrifice of rams and goats by Muslims on a specific day in commemoration of Abraham’sas preparedness to slaughter Ishmaelas, establishes beyond dispute or doubt that it was Ishmaelas whom Abrahamas offered for sacrifice and not Isaacas. In a sense, Abrahamas had already fulfilled his vision by leaving Ishmaelas, then a child, with his mother, Hagarra, in the bleak and barren valley of Mecca, where at that time there was to be found no sign of life, nor even a blade of grass or a drop of water. That brave act, in fact, had symbolised the sacrifice of Ishmaelas.” (Five Volume Commentary, Vol. 4, p. 2699)
As all prophets are sent into the world, they are equipped with profound knowledge and deep insight. The Holy Quran, referring to Abrahamas, Isaacas, and Jacobas, states: راصبالا و یدیالا یِلوا
“[Men] of position and vision.” (Surah Sad, Ch.38: V.46)
Here, powerful vision refers to deep knowledge and far-sightedness. The Holy Quran has, in many places, referred to راصبا as a sense of knowledge and understanding.
Commenting on this verse and the
word absar, in particular, Hazrat Khalifatul Masih Ira states that the difference between a philosopher and a prophet is that a philosopher, upon doing research, can go wrong in his estimation and will then tell people, not to do so and so or else they will be ruined; however, Prophets, who are men of position and wisdom, would not have to resort to such a thing as the knowledge of the faith they receive is from the AllKnowing. (Haqaiq-ul-Furqan, Vol. 3, p. 496)
From among the progeny of Isaacas came prophets such as Mosesas, Davidas, Ezekielas, Danielas, and Jesusas
“[…] It is obvious that Abrahamas had two sons, Ishmaelas and Isaacas, Ishmaelas being the elder and Isaacas the younger. God promised Abrahamas that He would multiply and bless his progeny. The promise applies to both Isaacas and Ishmaelas. From the quotations, it also appears that Ishmaelas lived in the wilderness of Paran, that the
land of Canaan was given over to the sons of Abrahamas, and that the external sign of the covenant that God made with Abrahamas was the circumcision of all males. All these promises were fulfilled. The progeny of Isaacas multiplied exceedingly. From among them arose the Prophets, Mosesas, Davidas, Ezekielas, Danielas and Jesusas.” (Hazrat Mirza Bashiruddin Mahmud Ahmadra, Muhammad in The Bible, p. 9)
Jamaat-e-Ahmadiyya USA held its firstever career expo on 28 January 2023, at the Masroor Mosque in South Virginia. The expo featured a robust 34 sessions in which various careers were presented based on the guidance of Hazrat Khalifatul Masih Vaa
The expo commenced with the recitation from the Holy Quran at 10am EST, followed by a welcome address by myself, and welcome remarks by the local president of South Virginia, Tanveer Zafar Sahib, and missionary Syed Shamshad Ahmad Nasir Sahib, who led the attendees in silent prayer after his opening remarks. Afterwards,
Assistant Secretary Waqf-e-Nau, Zeeshan Ahmad Sahib, shared the outline of the programme for the remainder of the day.
The career expo was a unique event in its own way where four simultaneous career sessions were being presented. This allowed the participants to pick and choose which session they wanted to attend the most. The complexity of organising such an event required months of preparation, software selection, and building an interactive website and an event portal to allow it to take place.
As noted above, in each 30-minute segment, four different career paths were presented simultaneously, with time reserved for questions and answers. 23
distinct career tracks were discussed by over 45 experts with a focus on how waqifeene-nau may serve Jamaat and humanity through each discipline.
The purpose of the expo was not to share how the members of Waqf-e-Nau can earn money by picking a certain career, but the key focus was to introduce careers that a waqif-e-zindagi (life devotee) can pursue as a full-time waqf
The expo was designed for waqf-e-nau boys and girls between the ages of 14 and 24, however, the department decided to open up the expo to other members of the same age groups as well, allowing them to learn about various ways they can assist Jamaat.
The expo covered various career paths such as, getting ready for Jamia and serving as a missionary, civil servant, teacher, serving in MTA USA as a waqif-e-zindagi, journalist, doctor, linguist, nurse, research scientist, architect, web developer, lawyer, IT & software engineering, sustainable health care, engineer, academic, and pharmacist.
In between session breaks, social and networking hours were allocated, giving an ability for the presenters or sponsors to interact with the attendees. Online attendees interacted virtually, while inperson attendees exchanged ideas at 10 different booths set up by our partners and presenters. The MTA USA studio also organised a hands-on workshop, allowing attendees to use MTA equipment and learn about the behind-the-scenes efforts it takes to create an MTA programme.
A panel discussion was also held for all attendees before the closing session with waqifeen-e-nau who were serving Jamaat full-time. They shared their journey to becoming a waqif-e-zindagi, their current roles and responsibilities, their daily life, and how they reap the constant blessings of being a waqif-e-zindagi
Congregational salat and meals were offered during the breaks and after the closing session.
The closing session started at 5pm EST with the recitation from the Holy Quran, followed by a summary of the expo presented by my humble self. The expo closed with remarks and dua led by Amir Jamaat-e-Ahmadiyya USA, Sahibzada Mirza Maghfoor Ahmad Sahib. He reminded all that the ultimate goal of being a member of Waqf-e-Nau is to fulfil their pledge and offer their services to the Jamaat as a fulltime waqif-e-zindagi
The career expo had amassed a total attendance of 753, with 583 joining online while close to 170 participants and volunteers attended in-person at the Masroor Mosque.
On 10 February 2023, Al Hakam published an article titled “Sarojini Naidu and other dignitaries meet with Hazrat Musleh-e-Maud in Shimla to promote peace and harmony”, which mentioned that Hazrat Muslehe-Maud, Mirza Bashiruddin Mahmud Ahmadra visited Simla [now Shimla] from 13 August to 2 October 1927. Throughout this tour, Huzoor’sra activities were focused on religious, national, and community matters. Various leaders and dignitaries had the opportunity to meet him, including the then Viceroy of India and the then Governor of Punjab.
The ‘circumstances’
These seven weeks hold great significance considering the prevailing religious and political tensions. “Nationalism faced challenges from various quarters, but communal insecurities of minorities, be it at the centre or the province, formed the major hurdle.” (Mehta, Simmi Kapoor. “PUNJAB POLITICS 1922-1934.” Proceedings of the Indian History Congress 75 (2014): 536–45. www.jstor.org/stable/44158428)
The rift between the Hindu and Muslim communities was intensifying, particularly following the Shuddhi Movement and the publication of disrespectful literature against the blessed character of the Holy Prophet Muhammadsa, for instance, Vichitra Jivan by Pandit Kalicharan Sharma (1923), the booklet Rangila Rasul by Pandit Chamupati (1924), and an article titled Sairi-Dauzakh by Devi Sharan Sharma in the May 1927 issue of Risala-i-Vartman Moreover, the political disagreements were making the picture even worse. The division among the Muslim leaders on certain matters, such as the Delhi Proposals of 1927, was also a source of concern for the Indian Muslims.
Keeping in mind the above-stated circumstances, during his meetings in Shimla, Hazrat Musleh-e-Maudra made full efforts to guide the Indian leaders towards a solution to the ongoing conflict. Huzoorra also advised the government to take necessary steps to foster peace and harmony within the country, and particularly urged them to ensure that the respect and honour of the holy founders of all religions is safeguarded. As stated earlier, these events hold great significance in the history of British India, since they played a great role in redirecting the mindset of many leaders and officials, and eventually crafted a new chapter in history.
On 6 August 1927, the High Court
of Lahore concluded the case of Risalai-Vartman; the author was sentenced to a year of imprisonment and a fine of 500 rupees in lieu of an additional six months of imprisonment, and the publisher was sentenced to six months of imprisonment and a fine of 250 rupees in lieu of an additional three months of imprisonment. Upon this, Huzoorra issued a press release from Shimla on 22 August 1927, which was published in The Civil and Military Gazette
In this press release, Huzoorra called the attention of the government to making some amendments to the law and advised them to take steps that are necessary to safeguard the honour of the holy founders of all religions.
(The Civil and Military Gazette, 26 August 1927, p. 15)
Huzoor’sra guidance in light of the Delhi Proposals
Let us now look at the circumstances from the perspective of Muslims; one significance of these meetings and gatherings was due to the difference of opinion among the Muslim leaders after the Delhi Proposals of 1927. The Muslims of the Indian subcontinent presented many demands from time to time and all of them had their own importance, but the demand for separate electorates was a special one. People often assert that from the beginning, MA Jinnah was a strong advocate of separate electorates, as this point was among his famous Fourteen Points, however, this is completely wrong.
On 20 March 1927, Muslim leaders had a meeting in Delhi – presided over by Jinnah – to discuss the basic demands of
the Muslims, including separate electorates. Though they included the separate electorates in their demands, they also agreed to compromise on this demand provided all other demands were accepted by the Indian National Congress. These proposals are commonly known as “The Delhi Proposals”. (Quaid-e-Azam Aur Unka Ehad – Hayat-e-Muhammad Ali Jinnah, by Raees Ahmad Jafri, p. 162)
It became apparent very soon that the Muslim leaders were divided on the question of separate electorates; MA Jinnah and Maulana Muhammad Ali were against it, while Sir Shafi and Sir Abdur Rahim were in favour of this demand. Following this development, Hazrat Musleh-eMaudra raised his voice in favour of the separate electorates, since he believed that, considering the then circumstances of India, the greater interest of the Muslims was in sticking to this very demand.
Hazrat Musleh-e-Maudra invited the leaders of various provinces to Kingsley, his place of stay in Shimla. For instance, he invited Jinnah to a tea party, and discussed the issue of separate electorates. Jinnah argued that nationalism could only be inculcated through joint electorates. Huzoorra responded that he agreed to the extent that joint electorates are essential for nationalism, however, considering the circumstances at the time, when the Muslims were weaker and unable to cope with the power and the majority of Hindus, separate electorates were the need of the time. But Jinnah did not agree to quit his stance. (Tarikh-e-Ahmadiyyat, Vol. 4, pp.
On 28 August 1927, the Viceroy of India delivered a speech to the members of the Council of State and the Legislative Assembly, in which he emphasised the need to make peace between the Hindu and Muslim communities.
The Civil and Military Gazette reported:
“A conference to discuss the present communal tension in India was foreshadowed by Lord Irwin in his address to the joint session of the Council of State and the Legislative Assembly today. [...]
“The Viceroy said:
“‘A little more than a year ago, I invited India to pause and seriously consider the communal situation, and I then appealed to leaders and the rank and file to pursue peace and cultivate a spirit of toleration towards one another. [...] Let me recall the salient incidents of India’s recent history. I am not exaggerating when I say that, during the 17 months that I have been in India, the whole landscape has been overshadowed by the lowering clouds of communal tension, which have repeatedly discharged their thunderbolts, spreading far throughout the land their devastating havoc. From April to July last year, Calcutta seemed to be under the mastery of some evil spirit, which so gripped the minds of men that, in their insanity, they held themselves absolved from the most sacred restraints of human
conduct. [...] Since then we have seen the same sinister influences at work in Pabna, Rawalpindi, Lahore and many other places, and have been forced to look upon that abyss of unchained human passions that lies too often beneath the surface of habit and of law. In less than 18 months, so far as numbers are available, the toll taken by this bloody strife has been between 250 to 300 killed, and over 2,500 injured.’” (The Civil and Military Gazette, 31 August 1927, p. 1)
At the end of his speech, he said:
“I believe – and I think India believes – in the power of spiritual forces to assert themselves over their material expression, by which they may often be betrayed.” (Ibid, p. 7)
The Western Morning News and Mercury stated:
“Lord Irwin’s conference might be fruitful of good results, but it is questionable whether better and more immediate good would not follow the suppression of publications whose sole purpose is the stirring up of hatred.” (The Western Morning News and Mercury, 31 August 1927, p. 4)
Hindu and Muslim leaders agree to hold a Unity Conference
“In August 1927, as an immediate result of the agitation started in connection with the ‘Rangila Rasul’ pamphlet, Maulana Shaukat Ali wrote on behalf of the Central Khilafat Committee to Dr Moonji, President of the Hindu Maha Sabha, requesting his [sic] to agree to the calling of a meeting when representatives of the Central Khilafat Committee and the Hindu Maha Sabha could meet and discuss the communal situation and try and discover remedial measures. Dr Moonji promptly responded to this invitation and as a consequence, a conference was summoned at Simla.” (The Indian Quarterly Register, July-Dec 1927, Vol. II, p. 39, The Annual Register Office, Calcutta)
The outset of the Unity Conference
On 29 August, a meeting was held between the Hindu and Muslim leaders:
“The conference convened at the invitation of the Khilafat leaders was held this evening, when a large number of Congress leaders and prominent members of the Hindu Sabha were present. Mr MA Jinnah presided. [...] It was agreed that a list should be prepared of the points of difference between the two communities for submission to a meeting of leaders to be held on September 6. It was agreed that the list should be handed over to Mr Jinnah on or before September 10.” (The Englishman, 1 September 1927, p. 7)
During the meeting, a suggestion was tabled by Dr Gokalchand Narang to make an appeal to the public and press to calm the tense atmosphere. (The Civil and Military Gazette, 2 September 1927, p. 16)
On 30 August, a session of the Unity Conference was held at the Council Chamber, where Hazrat Musleh-e-Maudra delivered a speech, shed light on the methods for achieving peace between all communities, and advocated the protection of the economic rights of Muslims. (Tarikhe-Ahmadiyyat, Vol. 4, p. 614)
The Civil and Military Gazette reported:
“The Unity Conference met again this afternoon to approve the draft appeal prepared by Mr Quereshi and Dr Narang. Mr Jinnah was in the chair. [...] Pandit Malaviya characterised the appeal as a solemn document and said that they were earnestly determined to find a solution to Hindu-Muslim differences. [...] The appeal was then signed by a very large number of Hindu and Muslim leaders now in Simla, including the members of the Central Legislature.” (The Civil and Military Gazette, 2 September 1927, p. 16)
Since it was decided during the meeting on 29 August that a list of points of difference between the two communities be submitted to the conference, Hazrat Musleh-e-Maudra published a 20-point memorandum on 1 September, that outlined his proposals for the establishment of peace and harmony between Hindus and Muslims. The memorandum was sent to the leaders of both parties.
One of those points stated that the idea of joint electorates is correct in principle, but not under the prevailing circumstances in India and that it is detrimental to Muslim interests. Huzoorra said that the Ahmadiyya Muslim Jamaat, and other Muslims of Punjab and some other provinces were not ready to accept the joint electorates at the time. He demanded that the right to separate electorates continue for the Muslims, and for other parties as well, if they deemed it beneficial. (Appendix to Al Fazl, 16 September 1927)
On the same day, 1 September, a meeting took place between Hazrat Musleh-e-Maudra and the then Viceroy of India, Lord Irwin, at the Viceregal Lodge. (The Civil and Military Gazette, 4 September 1927, p. 3)
During the meeting, Hazrat Mufti Muhammad Sadiqra was also present as an interpreter. The meeting continued for around 30 minutes, during which the ongoing political and religious situation in the country was discussed. Huzoorra advised the Viceroy to make full efforts to make peace between the Muslims and Hindus. (Al Fazl, 13 September 1927, p. 1)
On 7 September, during a session of the Unity Conference, Huzoorra presented his proposals, which had already been published as a memorandum on 1 September, and granted in-depth guidance in light of those points.
On the evening of 7 September, another session commenced under the chairmanship of Jinnah, at the hall of Brahmo Samaj Mandir, which was attended by various leaders from the Hindu and Muslim communities. Huzoorra delivered an address and spoke in favour of the Muslims’ demand for separate electorates and most of the speakers agreed with Huzoor’sra views. Jinnah, after delivering his concluding speech, stated that now he knew that the majority of the Muslims favoured separate electorates and thus, when the decisive time came, he would cater to their views. (Tarikh-
The Civil and Military Gazette reported:
“The Unity Conference met again this evening, when nearly 150 leaders from practically all provinces attended. At the outset, the question arose whether the conference should discuss political grievances in addition to social and religious ones, because Mahomedan grievances had included political questions as well, while Hindu grievances related only to social and religious questions. A long discussion ensued. [...]
“Lala Lajpat Rai thereupon moved a resolution for a committee of Hindu, Muslim and Sikh leaders under the presidency of Mr Jinnah to decide what agenda should be placed before the conference. This was accepted unanimously. The following persons will sit from day to day and prepare the agenda for discussion at the conference:
“Mr Jinnah (President), His Holiness the Head of the Ahmedia Community, Maulana Mohammad Ali, Dr Zia-ud-Din Ahmad, Sir Mohammad Shafi, Maulana Mohammad Yakub, Dr Kitchlew, Pandit Madan Mohan Malaviya, Lala Lajpat Rai, Dr Gokulchand Narang, Dr Moonje, Mr Srinivasa Iyengar, Sardar Kharak Singh and Sardar Sardul Singh (members).” (The Civil and Military Gazette, 9 September 1927, p. 5)
This subcommittee was to convene at 9am on the next day at the Cecil Hotel, located at the Chaura Maidan, nearby the Viceregal Lodge. Huzoorra reached there at the appointed time, however, some of the members were not yet present, and for this reason, the session did not take place on that
day. (Al Fazl, 16 September 1927, p. 2)
Thereafter, on 9 September, the subcommittee met at the Brahmo Samaj Mandir, where Jinnah presented the subcommittee’s report. “The recommendations of the sub-committee were unanimously accepted by the conference and Hindu, Sikh and Muslim leaders were appointed to propose a committee.” Hazrat Musleh-e-Maudra was also nominated as a member of this committee. (The Civil and Military Gazette, 11 September 1927, p. 13)
“The conference regretted that, in spite of their appeal, three communal disturbances had occurred and that, in some sections of the press, the tone had not improved. They once more wished the public and the press to create a favourable atmosphere in the country in order that their efforts might be crowned with success.” (The Civil and Military Gazette, 12 September 1927, p. 7)
The above-mentioned newspaper published the names of all signatories to this appeal, which included the name of Hazrat Musleh-e-Maudra as well. (Ibid)
The Unity Conference nominated another committee known later as the Simla Unity Committee, which convened from 16 to 22 September, however, no conclusions were reached on some of the principal points. After some further discussions, the President was requested to summon a meeting if he received a requisition within
six weeks from certain members. (The Indian Quarterly Register, July-Dec 1927, Vol. II, p. 40, The Annual Register Office, Calcutta)
A summary of the conference in Huzoor’sra words
Mentioning this conference, during a speech on 27 December 1927, Hazrat Musleh-e-Maudra said:
“A conference was held in Shimla, for which I was also invited as a member. [...] During the conference, I would speak very little and instead assess the character of everyone. [...] Thus, I am fully acquainted with them, and can say that there are some among them who are sincere in their efforts, however, there are some others who only act superficially. Nonetheless, I am pleased to see that there are some amongst the Muslims as well, who put their sincere efforts for the betterment of the Muslims, in accordance with whatever their intellect suggests.” (Taqrir Dilpazir, Anwar-ul-Ulum, Vol. 10, p. 78)
The only pathway to peace
Huzoorra further said:
“The truth of the matter is that true peace between different religions can only be achieved by utilising the means that have been taught by the Promised Messiahas That is, the followers of all religions should narrate about the distinctive features of their respective religion, instead of raising objections over the others.” (Ibid)
The purpose for which various leaders gathered at the Conference, required sincerity and true zeal from them to reach a solution. However, as Huzoorra said, many of those leaders were not sincere in their efforts and acted superficially. Due to the lack of much-needed sincerity from all of the political leaders, no significant solution
could be achieved, however, there were many positive outcomes as well, particularly for the Muslims, which manifested their fruits later.
Hazrat Musleh-e-Maud’sra view in favour of the separate electorates had a great impact on Jinnah and other Muslim leaders, who were initially unable to realise how crucial this demand was under the prevailing circumstances. As a result, later on, Jinnah realised the importance of this demand and stood firm on it.
For instance, in 1928-1929, leaders of the Hindu Maha Sabha opposed the Muslims’ demand for the reservation of seats in Punjab and Bengal, and asserted that the Muslims did not require reservations in Punjab and Bengal as they were the majority there. In response to this, MA Jinnah pleaded that “the small numerical superiority of the Muslims in these two provinces could be outweighed by the social power of Hindu Banias in Punjab and Hindu zamindars in Bengal since universal suffrage was not being introduced.” (Modern India, 18851947, Sumit Sarkar, p. 309, Macmillan India Limited, 1959)
It is crystal clear that Hazrat Musleh-eMaudra considered that, though the idea of joint electorates was principally correct, it was not favourable amidst the situation of British India. Therefore, after the creation of Pakistan, when the question arose in regard to the introduction of joint electorates in West Pakistan, Huzoorra spoke in favour of the joint electorates. While mentioning this development, The Civil and Military Gazette reported:
“Muslim League and Jamaat-i-Islami circles yesterday criticised the National Assembly decision to have joint electorates for West Pakistan while its introduction was justified by the head of the Ahmediya
Community, Mirza Bashiruddin Mahmood, due to changed conditions in the country.
[…]
“In a telegram from Rahmat to the Foreign Minister of Pakistan, Malik Firoz Khan Noon, Mirza Mahmood said that at one time he was of the opinion that a separate electorate should be continued in India. But now, he said, conditions had completely changed.” (The Civil and Military Gazette, 27 April 1957, p. 12)
Nonetheless, Hazrat Musleh-e-Maud’s guidance during his various speeches in Shimla and meetings with the Muslim leaders, helped instil a new passion and zeal among them to improve the political, social, and economic situation of the Muslims and to foster a sense of unity among them.
For instance, during his Friday Sermon on 9 September 1927, Huzoorra advised the Muslims that the principle which is required for their progress is in fact their religious progress, thus, “the more their power of faith and conviction grows, the more they will move towards progress.” (Al Fazl, 20 September 1927, p. 5)
Huzoorra granted valuable guidance to the leaders of other communities as well, and advised them as to how they could serve to establish a peaceful and harmonious society. Moreover, he also gave important guidance to various government officials, particularly the Viceroy of India and the Governor of Punjab.
In one of his articles, written on 8 December 1927, Huzoorra mentioned the Unity Conference of Shimla, and said that he became acquainted with various Muslim and Hindu leaders, who had the opportunity to work with him for several hours. Huzoorra said that he considers Jinnah an intelligent, able, and a sincere servant of the nation, and “he is among those very few who do not care for their personal fame as much as they care for the national progress.” However, Huzoorra also expressed his disagreement with Jinnah and his like-minded people about boycotting the Simon Commission, which was expected to arrive from England. (Musalmanan-e-Hind ke Imtihan ka Waqt, Anwar-ul-Ulum, Vol. 10, p. 45)
On 11 September 1927, Huzoorra delivered a lecture at the Elphinstone Hall in Shimla, and made the Muslims aware of their individual and national responsibilities. The session was presided over by Nawab Sir Zulfiqar Ali Khan. The hall was full to its brim even before the fixed time, and it was attended by people from various religions and fields.
The president of the session introduced Huzoorra with the following words:
“Our respected and honourable Mirza Sahib does not require any introduction, since he is a well-known person. The blessings that we are getting from him, and the endeavours that he is making for the reformation of the Muslims are known to everyone. For this reason, I do not feel the need to speak more, but rather, I will now request that he grace us with his advice.” (Al Fazl, 23 September 1927, p. 3)
Huzoorra delivered a three-hour long speech, in which he said that Islam is a religion of peace and harmony, and grants such teachings that are essential to foster a peaceful and harmonious society. However, if any of its followers present a contradictory
example that is objectionable, it does not mean at all that Islamic teachings are responsible for that.
Huzoorra continued by expressing his regret over the ongoing conflict between the Hindus and Muslims, and advised both communities that the prevailing rift and disorder is causing harm to the country at large and anyone who loves their country, cannot like it at all.
Advising the Muslims, Huzoorra said that they lack unity, discipline, and diligence, which is very dangerous for their future. Until the individuals of a community make progress, the community as a whole cannot make any progress at all. Further, Huzoorra shed light on the individual and national duties of Muslims.
Huzoorra said that Muslims need to inculcate the true spirit of Islam within them, and for this, they need to read, ponder over, and act upon the Holy Quran. Moreover, they need to instil the love for the Holy Prophet Muhammadsa, and for this, the Muslims should be made aware of the efforts and sacrifices which were rendered by the Holy Prophetsa for the betterment of mankind.
Huzoorra said that contemporary Muslims did not pay heed to prayers [du’a], and thus, advised them to pay attention to this means of success. Another point that Muslims are required to pay heed to is having strong morals and values, such as truthfulness, hard work, and diligence.
Huzoorra then mentioned the Quranic teaching of:
تریخلا
meaning ‘Vie, then, with one another in good works.’ (Surah al-Baqarah, Ch. 2: V. 149), and advised the Muslims to instil a passion to leap forward and to make progress in all fields. Some other points toward which Huzoorra called the attention of the attendees, included taking care of health, cleanliness, and punctuality.
Huzoorra advised all communities to tolerate and respect the points of view of other communities. Unity is the key to success, and all communities should keep this need in mind for the country’s progress and prosperity.
Huzoorra then advised the Muslims to establish local committees in every town and city that should work for the betterment of the local Muslims. Huzoorra added that in order to instil a spirit of unity, these committees should be given a common name, and thus, he himself suggested the name “Jami‘at-ul-Ikhwan”.
Huzoorra also called the attention of the Muslims to their duty to preach the message of Islam far and wide.
In the end, Huzoorra said:
“When I teach about the establishment of peace, I also wish to say to the Hindus, Sikhs, Christians, and everyone who is present here, that though I am ever ready to make every sacrifice for the peace and conciliation, I declare it, and do it with great emphasis, [Hazrat Yaqub Ali Sahib Irfanira says that at that moment Huzoor’s voice was very powerful and strong] that it is possible for us to make peace with the serpents and animals of the wilderness, but not with those who abuse and attack Muhammad Rasulullah, peace and blessings of Allah be
upon him.” (Al Fazl, 23 September 1927, p. 6)
Hazrat Musleh-e-Maudra
During this tour, the then Governor of Punjab, Sir William Malcolm Hailey, requested a meeting with Hazrat Muslehe-Maudra through a letter. Therefore, on 17 September, the governor had the opportunity to meet Huzoorra. During this meeting, a discussion took place as to how the Hindu-Muslim unrest could be alleviated in the country. The meeting lasted for around an hour. (Al Fazl, 30 September 1927, p. 5)
It is important to mention here what views the Governor had towards the Jamaat. On 17 December 1924, when a deputation from the Ahmadiyya Muslim Jamaat presented an address to him, Mr Hailey “spoke of the interest with which he had watched the progress of the movement. While disclaiming any intention to speak of its theological aspects, he emphasised the fact that to the student of comparative religion, the value of movements, usually sectarian, lay mainly in their reaction to the attitude and beliefs of the main body of thinkers. ‘Students of religion,’ he said, ‘will watch with profound interest the effect which their movement may have on the Islamic world [...].’ He welcomed the attitude they had adopted in purely temporal matters, for they had, as a community, shown themselves to
be disciples of the doctrine that political improvement should be effected by reason and conviction, not by violent agitation or mass movement.” (The Civil and Military Gazette, 18 December 1924, p. 4)
Jamiat-ul-Ikhwan for the unity and prosperity of Muslims
On 25 September 1927, Huzoorra granted an audience to the aggrieved Muslims of Shimla, at Kingsley. This joint session of Ahmadi and non-Ahmadi Muslims was held
By the grace of Allah the Almighty, and through the prayers and guidance of Khilafat-e-Ahmadiyya, the Ahmadiyya Gazette Canada celebrated its 50th anniversary in June 2022. This milestone was marked by a series of events and activities that were organised throughout the last year and eventually culminated in a special dinner on 2 February 2023.
The Ahmadiyya Gazette Canada is the official organ of Jamaat-e-Ahmadiyya Canada. Its first issue was published in June 1972, under the name The Ahmadiyya News Bulletin. At that time, it was more in the form of a newsletter and was in both Urdu and English. In April 1975, this bulletin was renamed “The Muslim Outlook”, and then, in July 1975, it was finally named Ahmadiyya Gazette Canada. Its first editor was the late Mubarak Ahmad Khan Sahib, and currently, Hadi Ali Chaudhary Sahib is serving as chief editor, since 2010.
In preparation for its 50th anniversary, with the approval of Amir Sahib Jamaat Canada, a series of events were planned throughout the year by the editorial board. A lot of planning, logistics and preparation was done behind the scenes, and the team met on a regular basis to ensure all arrange-
ments were made efficiently.
The details of the jubilee events are given below.
The 50th-anniversary thanksgiving celebration began with the publication of a special anniversary issue, in June 2022. This was published exactly 50 years after the first issue, in June 1972.
Hadi Ali Chaudhary Sahib, editor-in-chief, designed a beautiful logo in commemoration of this jubilee, which was highlighted on the cover page of this anniversary issue.
The highlight of this issue was the special message of Hazrat Khalifatul Masih Vaa, in which he laid out an action plan for the future of the Gazette, instructing that it should now target a younger readership, and fulfil the needs of the youth.
The 100-page issue consisted of articles on the history and evolution of the Gazette. Its pages were decorated with historic images of former and current Gazette team members, as well as cover images from the archives.
In commemoration of the 50 years of the Gazette, a special musha‘irah, or poetic symposium, was organised on 9 September 2022 in Aiwan-e-Tahir, Peace Village, Canada. Such poets, whose poems have been published in the Ahmadiyya Gazette, were invited to present their poetry in praise of Allah the Almighty, the Holy Prophetsa
to establish the Jami‘at-ul-Ikhwan, the idea of which was proposed by Huzoorra himself during his lecture on 11 September. On this occasion, Huzoorra delivered a speech as well. (Al Fazl, 7 October 1927, p. 6)
A testimony
In praising Hazrat Musleh-e-Maud’sra services, particularly in those circumstances, that have been mentioned above, a prominent Muslim leader, Muhammad Ali Jauhar, stated:
and love for Khilafat. A total of 13 poets presented their work, after which a dinner was served to all the guests.
An essay competition on the theme of “Khilafat-e-Ahmadiyya” was also organised by the Gazette. Participants were divided into two groups and assigned essay topics accordingly.
The main event in the Gazette’s 50thanniversary celebration was the jubilee reception held on 2 February 2023. This premier event was attended by roughly 250 guests, including both women and men. It was a matter of great honour for the Gazette that Sahibzadi Amatul Jameel Begum, daughter of Hazrat Musleh-e-Maudra, was also present at the event.
The event began at 7pm with a formal session that was presided over by Lal Khan Malik Sahib, Amir Jamaat Canada. The session commenced with the recitation of the Holy Quran with its English translation. Following this, the Gazette’s chief editor, Hadi Ali Chaudhary Sahib, presented a brief history of this periodical. In his speech, he mentioned the notable services of the early editors and volunteers throughout the decades.
Afterwards, some guest speakers were invited to share their thoughts and sentiments regarding the Gazette, including Zakaria Virk Sahib, one of the early editors, and Abdul Hameed Warraich Sahib, Sadr Majlis Ansarullah Canada. A message from Amatus Salam Malik Sahiba, Sadr Lajna Imaillah Canada, was read out by Hafiz Mujeeb Ahmad Sahib, assistant editor of the Gazette. It is worthy of note that the Respected Abdul Hameed Warraich presented a commemorative plaque on this occasion on behalf of Majlis Ansarullah
“It will be ungrateful if we do not mention respected Mirza Bashiruddin Mahmud Ahmad and his well-disciplined Jamaat, who have devoted all their efforts –irrespective of doctrinal differences – toward the welfare of the Muslims.” (Hamdard, 26 September 1927)
“The time will come when everyone will say, ‘May God have mercy on this devotee of the nation.’” (Al Fazl, 1 January 1955, p. 1)
Canada.
After the guest speakers, my humble self read out a brief report of the essay competition and announced the winners. Amir Sahib Jamaat Canada gave prizes to the male winners in attendance, while Sadr Lajna Imaillah Canada gave the prize to the female winner in attendance.
Secretary Isha‘at Jamaat Canada, Sheikh Abdul Wadood Sahib, then delivered a speech on the importance of the Ahmadiyya Gazette Canada
Then, an address was presented by Amir Sahib Jamaat Canada. His address centred around some proposed future avenues that the Gazette could undertake to increase readership.
Before the silent prayer, Mubashir Khalid Sahib, manager of the Gazette, gave a vote of thanks in which he also briefly mentioned some of the publications’s future projects. Amir Sahib then led the silent prayer, after which dinner was presented to all the guests.
It should be mentioned here that a special souvenir brochure commemorating the 50 years of the Gazette was designed and printed for this event. This souvenir included a timeline highlighting the Gazette’s evolution over the last 50 years, through the lens of its covers.
A beautiful, commemorative pin was also designed to mark the occasion. All the guests were given this pin as a souvenir.
Readers are requested to pray for the continued success and advancement of the Ahmadiyya Gazette Canada, according to the guidance and expectations of Hazrat Khalifatul Masih Vaa. May it serve as a source of knowledge, enlightenment and wisdom for all its readers. Amin
We have all heard of Musleh-e-Maud’s prophecy and the magnificent attributes that Allah the Almighty was to bestow on this blessed son. In this article, I will be shedding some light upon Hazrat Musleh-e-Maud’sra administrative qualities, through which the hand of God took the Community from strength to strength. Part of the prophecy mentions that he would play a key role in releasing those held in bondage, be it spiritual or physical, and that his fame would spread to the corners of the earth. The fulfilment of this was recognised by Ahmadis and non-Ahmadis alike, who, despite their disagreements with the beliefs of the Ahmadiyya Community, praised Hazrat Musleh-e-Maudra for his wisdom and leadership.
In this article, I will be touching upon seven significant aspects of the life of Hazrat Musleh-e-Maudra, and highlighting how the divinely bestowed administrative qualities enabled the success of the Jamaat.
Firstly, I will look at the movement of the Majlis-e-Ahrar, and the way in which Hazrat Musleh-e-Maudra guided the Community to respond to the hate that was being spread. Secondly, just as any community requires finances, so too does the Ahmadiyya Community, the difference being that it was the voluntary sacrifices made by members, in response to the call of their Imam, that would fulfil this need. Thirdly, I will delve into the establishment of Majlis Khuddam-ul-Ahmadiyya, and the incredible vision that Huzoorra had. Then, the Shuddhi movement was a major issue in the 1920s, but Hazrat Musleh-e-Maudra did not shy away from facing it head-on. Next, I will show how, on the issue of Kashmir, Hazrat Musleh-e-Maudra played a leading role in the rights and freedom of the oppressed Kashmiri Muslims. I will also highlight the fact that, whilst other Muslim nations were making deals with Western powers in the Treaty of Darin, Hazrat Musleh-e-Maudra worried for the safety of the Muslims residing in their lands. I will attempt to show from Ahmadi and non-Ahmadi sources, how the hand of God enabled Hazrat Musleh-e-Maudra to lead not just the Ahmadiyya Community but the world in an exemplary manner.
The growth of any divine community is met with an opposing force. Thus, Jamaat-e-Ahmadiyya also faced opposition from the Majlis-e-Ahrar, which was composed of a number of Muslim political activists who were all focused on hindering the progress of the Ahmadiyya Muslim Community with whatever means they could. From the beginning of their formation, the Ahrar launched a public anti-Ahmadi campaign, demanding in 1934 that the Community be placed outside the pale of Islam and that no Ahmadi be appointed to public office. Eventually, the Ahrar focused their as-
sault on the headquarters of the Jamaat. They began to plan rallies and conferences with the intention to efface Ahmadiyyat from the face of the world. Hazrat Musleh-e-Maudra was guided by God Almighty to initiate the great scheme of Tahrik-e-Jadid, which not only brought to nought, the plans of the opponents, but in a very short time the truth of Ahmadiyyat also became manifest, and the flags of its spiritual conquest and supremacy were pitched firmly and high.
Funds are needed for any community to carry out its work and flourish. Hazrat Musleh-e-Maudra was very aware of this; as the Jamaat started to spread and the establishment of missions increased, so did the need for adequate financing. Therefore, on many occasions, Huzoorra would inform the Jamaat about a project or a scheme for which money was needed, such as in the case of Tahrik-e-Jadid. The members of the Jamaat, without any hesitation, would selflessly sacrifice large amounts for the propagation of Islam. (Khutbat-e-Mahmud, Vol. 15, p. 436)
Then, in 1935, Huzoorra initiated the Amanat Fund. This fund played an integral role in countering Majlis-e-Ahrar and other onslaughts against the Jamaat. Regarding this fund, Huzoorra states, “I believe the scheme of the Amanat Fund to be divinely inspired, because without any burden upon the Jamaat or any additional chandah being collected, this fund has enabled the accomplishment of such essential works for this Community, that those who know can testify to this, and it will leave the mind in wonder.” (Al Fazl, 18 February 1938, p. 2)
It was in 1938 that Hazrat Mus-
leh-e-Maudra deemed it the opportune time to bring about a monumental revolution by founding a dedicated organisation for ensuring the correct upbringing of the younger generation. This was the motive that led to the formation of Majlis Khuddam-ul-Ahmadiyya. Expounding upon the purpose of the majlis, Huzoorra states, “I have been deliberating upon what our response to the attacks of the enemies can be. My mind is aware of every single aspect, and one part of that response is Khuddamul Ahmadiyya. In reality, it is a spiritual training ground. Without a doubt, those who are unaware of such matters, will not understand what I am saying, as not everyone can fathom the reality of something prior to its occurrence. Today, it is the era of the training and nurturing of our youth, and training is done in silence. [...] In essence, such a living nation that stands at the raising of a hand and sits at the falling of a hand can bring about an incredible revolution”. (Tarikh-e-Ahmadiyyat, Vol. 7, p. 446)
Whether it be khuddam going to feed the homeless or providing essential aid to their nation during the Covid period, or even a simple act of khuddam donating blood, the world is watching the revival of service to humanity by Majlis Khuddam-ul-Ahmadiyya in the spirit of the sunnah of the Holy Prophet Muhammadsa
Then, Huzoorra ensured that the Ahmadiyya Muslim Jamaat served on the front lines to defend Islam. The Shuddhi movement is just one glimpse of that. The movement was initiated by the founder of the Arya Samaj, Swami Dayanand Saraswati, in
the 1880s, but it was put into full force under the leadership of Swami Shraddhanand in the 1920s. Their campaign was targeted at the Muslims residing in the area of Malkana who had converted from Hinduism. Due to this, the Muslims residing there, not being very well educated in Islam and not practising its fundamental beliefs, started deserting Islam and rejoining the Hindu religion. Seeing this, Hazrat Musleh-e-Maudra prepared a scheme and urged members of the Jamaat to come forward and sacrifice three months at a time to go to these areas and bring back the lost souls to the sanctuary of Islam. Once again, the Jamaat responded with remarkable zeal. (“Hazrat Mirza Bashiruddin Mahmud Ahmad’sra response to the Shuddhi movement and the Jamaat’s relentless services for Islam”, Al Hakam, 17 December 2021, Issue 196, pp. 18-20)
Huzoorra advised the Muslims that they were required to raise two million rupees to tackle this issue. Huzoorra promised that Jamaat-e-Ahmadiyya would raise an amount nearly four times more than its share with respect to its numbers compared to the other Muslims of India. (Ibid., p. 19) Huzoor’sra conviction and dedication for Ahmadis to lead from the front was exemplary, and the Jamaat expressed their enthusiastic willingness to heed his command. Initially, Huzoorra said that the Jamaat would provide 30 people for this cause. Ultimately, 1,500 Ahmadis presented themselves for this service. (Ibid.) Delegations were sent one after the other, with the first departing Qadian on 12 March 1923, led by Hazrat Chaudhry Fateh Muhammad Sial Sahibra. (Ibid.) This
Continued on page 19
Mr Abdul Wadud, a graduate of Noakhali (Bengal), has written a book entitled Islam and the Ahmadies, a Refutation of Qadiani Doctrine. On its title page is written, “An Arabic Course for Schools and Colleges.” It was included in the departmental list of books approved for “Prize and Library” in Bengal Schools (Calcutta Gazette, 13 August 1919, Part IC); but when the authorities came to know that the book was an attack on the Ahmadiyya Movement and not in any sense an Arabic Course, it was at once removed from the list by a special Notification (No. ITB, dated 1 March 1920) of the Education Department, Bengal.
The so-called Arabic course is about 150 pages long and deals throughout with the ascension of Jesusas alive to heaven and his descent upon earth, etc. But having a very meagre and superficial knowledge of Islam and the Arabic language, the author has succeeded only in disclosing his own ignorance by trying to refute the plainest teachings of the Holy Quran. And the result is that his book has turned out to be a gross misrepresentation of the Ahmadiyya Movement. Therefore, we deem it necessary to shed some light in the following pages on the mistakes, errors, and contradictions contained therein with a view to saving the honest seekers of truth from falling into errors that may prove fatal to their moral and spiritual welfare. We shall, however, overlook everything abusive, sarcastic and personally insulting in the book, because every sane person reading the book must naturally feel the injustice with which the author has treated our movement and its Holy Founder, may peace and the choicest blessings of God be upon him.
The author begins by quoting a verse from the Holy Quran and says that the verse proves in the most forcible language the ascension of Jesusas to heaven alive; but we shall show that the same verse clearly refers to the fact that Jesusas is not [physically] alive in the heavens and that he will not come down upon this earth as supposed by Mr Wadud.
The verse given by him runs as follows:
[“And because of their disbelief and their uttering against Mary a grievous calumny, And their saying, ‘We did kill the Messiah, Jesusas, son of Mary, the Messenger of Allah;’ whereas they slew him not, nor crucified him, but he was made to appear to them like one crucified; and those who differ therein are certainly in a state of doubt about it; they have no definite knowledge thereof, but only follow a conjecture; and they did not convert this conjecture into a certainty; On the contrary, Allah exalted him to Himself. And Allah is Mighty, Wise. And there is none among the People of the Book but will believe in it before his death; and on the Day of Resurrection, he (Jesusas) shall be a witness against them.” (Surah an-Nisa, Ch. 4: V. 157-160)]
To show that the verse proves the ascension of Jesusas to heaven alive Mr
Wadud says in an NB [nota bene: note well] that the words هیلا ہللا هعفر لب are explained by a tafsir, known as the Tafsir Abbasi, to mean ءامسلا یلا ہللا هعفر لب, i.e., “Allah lifted him up to heaven.” But he forgets that the question is not one of the meaning put on these words by some commentator; the point under consideration is whether the words of the Holy Quran themselves convey the same meaning or not. If the words and their context do not bear out a meaning, we have nothing to do with the conclusions drawn from them by some other person. A commentary, however great its author might be, is at best only an individual opinion and not binding upon all, particularly when it does not fit in with the letter and spirit of the Holy Quran itself. But Mr Wadud should know that the tafir he speaks of is not an authentic one at all. It is only attributed to Ibn Abbasra, while the real author is somebody else. Sayyad M Siddiq Hasan Khan, a learned Muslim critic, speaks of the book as follows:
“Tafsir Ibn Abbas contains spurious additions. It is only attributed to Ibn Abbas. His true commentary is the one given in Bukhari.” (Ikseer fi Usul at-Tafsir, p. 55)
Now let us see the most forcible words
of our author which prove the ascension of Jesusas to heaven alive. Translating the words هتوم لبق هب ننمؤیل ا ا بتکلا لہا نم ناوas “And there shall not be one of those who have received the scriptures, who shall not believe in him before his death”, he concludes that Jesusas has not died a natural death but has been taken above to the heavens alive because the Jews and Christians have not as yet, all of them, believed in him. The words of the verse according to Mr A Wadud show that the Jews and Christians must all of them believe in Jesusas before his death, but as they have not as yet all of them believed in him, therefore he is not dead, and as we do not see him on the face of the earth, he must have ascended to the heavens, where he must wait for the opportunity when he will come down to this earth to receive homage from the whole world. Here concludes the most cogent of proofs. What a consistent way of reasoning! What perfect logic – the sum and substance of the learning and erudition of our Bengali friend!
[“The future of the pupils is bleak if such
mullahs (teach them) in such schools.”]
But let us examine a bit more carefully the reasons given by the writer to support his own interpretation of the said words. He has given three reasons, which we criticise here one by one.
The antecedent of the pronoun in لبق هتوم (before his death) cannot be بتکلا لہا; for in that case the purport will be that no Jew or Christian shall die before he believes in Jesusas in the state of his senselessness and in his agony of death, before he expires, when the angels strike him on the back and face. And this sort of belief is of no avail, according to Hadith. Therefore, the antecedent of the pronoun in question is Jesusas, and not بتکلا لہا
To be brief, we simply draw the attention of the reader only to two points; firstly, that the words هتوم لبق mean “before his death” and not anything more, while the writer understands the words to mean “immediately before his death, or at the time of his death, or in the agonies of death”, to which meaning the words هتوم لبق do not lend any support; secondly, that the question is not of the usefulness or otherwise of a particular kind of iman (belief); the point which he wants to prove is the ascension of Jesusas to heaven alive. This sort of belief may be useful or not, Jesusas cannot go up to the sky in any case.
His second reason is that Abu Hurairah[ra], the greatest reporter of Hadith, says that the death referred to is that of Jesusas. Abu Hurairah[ra] may be the greatest reporter of Hadith but his own conjectures are not Hadith. It seems to be his own conjecture and the worth of it can be easily realised by the following remark of the wellknown book, Nurul Anwar:
[“If the narrator (of Hadith) is famous for their fiqh (ability to draw sound conclusions from Islamic laws and jurisprudence) […]. However, if the narrator is well-known for ‘adalah (honest and upright character) and dhabt (precision in transmitting the content of traditions), but is not renowned for their fiqh, like Hazrat Anas and Hazrat Abu Hurairah, may God be pleased with them […]. (Mulla Jiwan, Nur al-Anwar fi Sharh al-Manar, pp. 309-310)]
Hazrat Abu Hurairah[ra] was a good reporter, no doubt, but he did not possess [fiqh].
His third reason is that the grammar in ننمؤیل also makes that alternative reference impossible, for when nun at-tawkid [letter ن for emphasis in Arabic] and laam attawkid [letter ل for emphasis] are applied to mudari‘ [present or future tense], it denotes only future tense in an intensified sense.
Leaving all criticism of the science of grammar and its place in literature, we come directly to the point raised by Mr Wadud. It is not quite true to say that when nun attaukid and laam at-taukid are applied to mudari‘ it invariably denotes only the future tense. What grammar lays down, as a rule, is only so much that nun at-taukid specialises mudari‘ to the future tense and that laam at-taukid specialises it for the present tense. But we find examples in the Arabic language that do not fit with this rule. We give here an instance from the Holy Quran, and to convince Mr Wadud we quote the translation of Mr [George] Sale which he
has perhaps forgotten to consult on this point. The Holy Quran says:
“There is of you who tarrieth behind, and if a misfortune befall you, he saith, verily God hath been gracious unto me that I was not present with them.” [(The Koran, p. 62); Surah An-Nisa, Ch.4: V.73]
Let us admit, however, that the word ننمؤیل signifies only the future tense; but how does he conclude that if the antecedent of the pronoun in هتوم لبق be بتکلا لہا, the word ننمؤیل must denote the past tense; we know that thousands of men have died before this and if we now say, “There is no man who will not die”, does the word “will” denote past tense? Is our sentence grammatically wrong?
After pointing out the mistakes of our Bengali friend, we draw the attention of our readers to another important point. If Jesusas had really been lifted up to the sky by God, it must have been clearly laid down in the Holy Quran in plain and unequivocal words that it was so, and Mr Wadud could easily refer to those words of Allah. But the verse that he has put forward in support of his contention is so much disputed that it cannot in any way be called the most cogent proof. Either he does not know that the verse is very difficult to interpret or he means to deceive his readers. The verse, to say the truth, is interpreted in various ways; and to show that it is not proof of the lifting up of Jesusas, we give here the various interpretations put upon the verse by the learned Muslims. In the first place, there is a different reading of the verse itself, which runs as follows:
According to this reading [qira’at], the pronoun refers to the people of the Book
Secondly, Ibn Abbasra is said to have interpreted the verse in these words: There is no one of the Jews and Christians who does not believe in Jesusas, (much against the Arabic grammar of our writer), before his (a jew’s or a christian’s) death.
Thirdly, the antecedent of the pronoun in هب ننمؤیل is taken by Al-Kashshaaf to be Allah.
Fourthly, the antecedent of the pronoun in هب ننمؤیل is also taken to be the Holy Prophet[sa]
Last of all comes the interpretation put upon the verse by Mr Wadud about which we quote a passage from the Tafsir Mazhari without adding anything of our own. The author of the tafsir says:
“The verse does not mean what Abu Hurairah[ra] says of it. The antecedent of the pronoun cannot in any case be Jesusas It is only a conjecture on the part of Abu Hurairah[ra]. The authentic traditions do not bear out this interpretation. How can it be so, especially when the word نا [in the phrase] بتکلا لہا نم ناو includes the present Jews and Christians, (i.e., present at the time of the Holy Prophet[sa]). The particle نا may or may not specialise those Jews and Christians; the words clearly point to the present time and there is no reason for us to fix the time of the verse to be the time of the Second Advent of Jesusas. The true and correct meaning of the verse is the same as we have mentioned above. The antecedent of the pronoun is not Jesusas but the Jew or the Christian. And
this meaning is supported by the reading of Ubayy ibn Ka‘b, which Ibn-ul-Munzir reports from Abu Hashem and ‘Urwah”, viz., مہتوم لبق. [Tafsir al-Mazhari, Vol. 3, p. 28]
Again, without contravening the laws of Mr Wadud’s grammar, we give here a meaning of the verse, which razes to the ground the very foundations of his conclusion. Taking ننمؤیل to denote only the future tense, the verse can mean: “There is no Jew or Christian who shall not believe in Jesusas before his death.” We have intentionally left out all other equally valid interpretations of the verse, (nay, certainly more correct and better), and have confined ourselves only to the rules adopted by Mr Wadud in order to show the absurdity of his deductions. We take the antecedent of the pronoun in question to be exactly the
same. Now let’s see what the words mean. The words clearly show that the Jews and Christians, all of them or at least those living in the time of the Holy Prophet[sa] along with all their future generations, must believe in Jesusas before his death. Now if Jesusas is made to live simply because the Jews and Christians have not yet believed in him, the would-be believers must also have an equal, if not better, right to continue to live as long as Jesusas is believed to live; or at least they must be expected to come to life once again at the time of the Second Advent of Jesusas; otherwise, how can the verse be true simply by supposing Jesusas to be alive?
(Transcribed and edited by Al Hakam from the original in The Review of Religions [English], January, February and March 1923)
Continued from page 17
selfless service to Islam rendered by the Ahmadiyya Jamaat was recognised by Muslims and non-Muslims all over India. Therefore, reporting on the outstanding work of the Jamaat, the newspaper, Mashriq, commented on 29 March 1923:
“The continuous speeches and writings of the Imam and Head of Jamaat-e-Ahmadiyya have a great impact on his followers, and we witness this very sect at the forefront of this jihad [i.e., the peaceful preaching mission to Malkana].” (Ibid.)
Another prime example of the outstanding administrative qualities bestowed upon Hazrat Musleh-e-Maudra was his concern for the welfare of the Muslim ummah. The foresight of Hazrat Musleh-e-Maudra was unmatched.
The Treaty of Darin was signed in 1915 with the British government by the ruler of Nejd, that they would not interfere in any British military efforts against the Muslim states in the region, in exchange for weapons and financial aid. The ruler of Hejaz was also granted financial aid on the condition of assisting the British against the Ottomans. Hazrat Musleh-e-Maudra saw that this threatened the autonomy of the Arab states and also initiated their conflict with other Muslim states. Hazrat Musleh-e-Maudra, took action and immediately wrote to the Viceroy of India, saying that such grants to these two regions would lead to an uprising from other Muslim states and they would not tolerate this dominance of the British. Huzoorra stressed the independence of Hejaz from all external forces, despite many opposing this idea. (Islamic Caliphate – The Missing Chapters, pp. 50-51)
Another significant event is of the Kashmir movement. Hazrat Musleh-e-Maudra would emphasise that the issue of Kashmir would be solved if all the Muslims combined forces and strived for unity. On 13 July 1931 state police opened fire at a group of Muslims in Kashmir. Huzoorra immediately sent a telegram to the Viceroy of India, informing him of the situation and the oppression being faced by Muslims in Kashmir. Barely a week had passed when several leaders
united to form the All-India Kashmir Committee, with the leading hand being that of Hazrat Musleh-e-Maudra. History is witness to the leading role of Hazrat Musleh-e-Maudra in efforts to get freedom for the Muslims. Huzoorra also initiated a scholarship fund for Kashmiri Muslim students and established the Kashmir Relief Fund to help the oppressed Muslims of Kashmir. However, despite all this, the clouds of opposition once again attempted to cast a shadow on the work being done by the Jamaat. The opponents of the Jamaat, initiated a campaign that the president of the All India Kashmir Committee should not be an Ahmadi. In light of the situation, Huzoorra convened the committee and resigned from the presidency, proving to be a big loss for the freedom efforts. (“Hazrat Mirza Bashiruddin Mahmud Ahmad’sra services to the Muslim cause: Guidance for Turkey, peace in the Arab world and the Kashmir Movement”, Al Hakam, 19 February 2021, Issue 153, pp. 41-44)
A newspaper, Siasat, wrote on 18 May 1933:
“At the time, when the condition of Kashmir was critical, those who chose Hazrat Mirza Sahib, despite doctrinal differences, made a perfect choice. Had they not chosen Mirza Sahib because of the differences in their beliefs, this movement would have ended in utter failure and would have resulted in a major loss for the Muslim Ummah.” (Ibid.)
Huzoor’sra incredible leadership was such that even non-Ahmadis were left with nothing but praise for Huzoorra. In this respect, The Light, a weekly publication of the dissident Lahori group, wrote an article in 1965 titled ‘A Great Nation Builder’. It states:
“The death of Mirza Basheer-ud-Deen Mahmood Ahmad, Head of the Ahmadiyya Movement, rang the curtain down on a most eventful career, packed with a multitude of far-reaching enterprises. A man of versatile genius and dynamic personality, there was hardly any sphere of contemporary thought and life during the past century, from religious scholarship to missionary organisation, even political leadership, on which the deceased did not leave a deep imprint.” (The Light, Lahore, 16 November 1965 as quoted in Review of Religions, February 2003, pp. 41-42)
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
Today, I will continue mentioning some more details regarding the companions. The first mention is of Hazrat Abu Lubabahra bin Abd al-Mundhir. There are some further narrations about him, which I will relate. A detailed account has already been mentioned. Allamah Ibn ‘Abd al-Barr writes in his book, Al-Isti’ab, that in relation to the Quranic verse:
“And there are others who have confessed their faults. They mixed good works with others that are evil…” [Surah atTaubah, Ch.9: V.102].
Hazrat Abdullahra bin Abbas says that this verse was revealed about Abu Lubabah and seven, eight, or nine other individuals. These individuals remained behind on the occasion of the Battle of Tabuk. Later on, they felt ashamed, sought repentance from God and tied themselves to pillars. Their good work was repenting and their evil work was staying behind during Jihad. (Ibn ‘Abd al-Barr, Al-Isti‘ab fi Ma’rifat al-Ashab, Vol. 4, Abu Lubabah bin Abd al-Mundhirra [Beirut, Lebanon: Dar al-Jil, 1992], 1471.)
Mujamma‘ bin Jaryah relates that Hazrat Khansara bint Khidam was in the wedlock of Hazrat Unaisra bin Qatadah on the day
he was martyred during the Battle of Uhud. Following this, the father of Hazrat Khansara bint Khidam married her to an individual from the tribe of Muzainah. However, she disliked him. Hazrat Khansara went to the Holy Prophetsa and he annulled her nikah [marriage agreement]. Thereafter, Hazrat Lubabahra married her and through this [wedlock] Hazrat Sa’ib bin Abi Lubabahra was born. (Abu Nu’aim, Ma‘rifat al-Sahabah, Vol. 1, p. 250, Unais bin Qutadah, Dar alWatan li al-Nashr)
Abd al-Jabbar bin Ward relates that he heard Ibn Abi Mulaikah say, “Abdullah bin Abi Yazid said that Hazrat Abu Lubabahra passed by us. We were with him until he entered his home and we entered inside with him. We saw a person dressed in old and ripped clothes. I heard him say that he heard the Holy Prophetsa say, ‘Whoever does not recite the Holy Quran in a melodious manner is not from among us.’” (Sunan Abi Dawud, Kitab al-Witr, Bab al-Istihbab alTartil fi al-Qira’ah, Hadith 1471)
Then there is mention of Hazrat Abu al-Dayyahra bin Thabit bin Nu’man. In one narration it is mentioned that Hazrat Abu al-Dayyahra set out for the Battle of Badr alongside the Holy Prophetsa. However, he wounded his calf by hitting the edge of a
rock and returned. Nevertheless, the Holy Prophetsa kept a share of [the spoils of war of] Badr for him. (Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 5, Kitab al-Maghazi, Ch. Ghazwat al-Badr al-Uzma’ [Beirut, Lebanon: Dar al-Hijr, 1997] 252.)
Following this is a mention of Hazrat Ansara, the freed slave of the Holy Prophetsa His appellation was Abu Masruh and some have stated it as Abu Misrah. (Ibn Hajar al‘Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 1, Anasah Maula al-Nabisa [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1995], 283.)
Hazrat Ansara was born in Sarat, which is located near Yemen and Abyssinia. (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat alSahabah, Vol. 1, Anasahra [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2003], 301.); (Roshan Sitare, Vol. 1, p. 145.)
With regard to his migration, it is stated that when he migrated towards Medina, he stayed with Hazrat Kulthumra bin al-Hidam. According to some other narrations, he stayed with Hazrat Sa’dra bin Khaithamah.
(Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Anasah Maula Rasul Allahsa [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], 35.)
Imam Zuhri relates that the Holy
Prophetsa used to permit people to meet him following the Zuhr prayer and Hazrat Ansara would seek permission from the Holy Prophetsa on their behalf. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Anasah Maula Rasul Allahsa [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah, 1990], 36.)
It was his responsibility to go inside the house and inform [the Holy Prophetsa] of the visitors.
Then there is mention of Hazrat Marthadra bin Abi Marthad. Imran bin Mannah says that when Hazrat Abu Marthadra and his son, Hazrat Marthadra bin Abi Marthad migrated to Medina, they stayed at the home of Hazrat Kulthumra bin al-Hidam. Muhammad bin Umar says that he [Hazrat Marthadra bin Abi Marthad] also took part in the Battle of Uhud, and was martyred during the incident of Raji. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2017], 35.)
We also find mention of Hazrat Marthad’sra son, whose name was Unais bin Abi Marthadra al-Ghanawi. He is also called Anas in some places, but we find mention of the name Unais more often. He was with the Holy Prophetsa during the victory of Mecca and the Battle of Hunain. (‘Ali Ibn al-Athir,
Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 1, Unais bin Marthad [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2008], 301.)
Ibn Hajrrh states that the martyrdom of Hazrat Marthadra took place in Safar 4 A.H. (Tahdhib al-Tahdhib, Vol. 6, Marthad bin Abi Marthad [Cairo, Egypt: Dar al-Hadith, 2010], 642.)
Then there is mention of Hazrat Abu Marthad Kannaz bin al-Husain alGhanawira. His actual name was Kannaz. His father’s name was Husain bin Yarbu’. There is a disagreement with regard to his name. According to some, his name was Kannaz bin Husain, while according to others, his name was Husain bin Kannaz. Still, some others also say that his name was Aiman, but the more common narration states that his name was Kannaz bin Husain. (Ibn Hajar al-‘Asqalani, Al-Isabah fi Tamyiz alSahabah, Bab al-Kuna, Vol. 7, Abu Marthad al-Ghanawi [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1995], 305.)
Hazrat Abu Marthadra was the same age as Hazrat Hamzahra, and was also his confederate. He was tall and had a thick set of hair. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah], 34.)
Hazrat Abu Marthadra and his son, Hazrat Marthadra were both fortunate enough to participate in the Battle of Badr. His son, Hazrat Marthadra was martyred during the incident of Raji‘.(‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 6, Abu Marthad al-Ghanawi [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2008], 276-277.)
The grandson of Hazrat Abu Marthadra, whose name was Hazrat Unaisra bin Marthad, was also a companion of the Holy Prophetsa. He accompanied the Holy Prophetsa during the victory of Mecca and the Battle of Hunain. (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 1, Unais bin Marthad [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah], 306.)
It is mentioned that in Rabi‘ al-Awwal in the second year of Hijrah, the Holy Prophetsa sent a cavalry contingent consisting of 30 Muhajirin to the west of Medina towards the region of Is in Seif al-Bahr, under the command of Hazrat Hamzahra bin Abd alMuttalib.
Hazrat Hamzahra and his army quickly reached the location, and saw the chief of Mecca, Abu Jahl, with a cavalry of 300, waiting for the Muslims. Both armies began to arrange themselves in rows and the battle was about to begin. Just then the chief of the area, Majdi bin Amr al-Juhani, who held good ties with both parties, stepped in and successfully deterred the conflict, and the battle was narrowly avoided. This expedition is known as the expedition of Hamzahra bin Abd al-Muttalib. (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, p. 329)
Hazrat Abu Marthadra was also part of this expedition. There is mention in some narrations that the Holy Prophetsa tied the first flag of Islam and gave it to Hazrat Hamzahra, and during the expedition, this flag of Hazrat Hamzahra was carried by Hazrat Abu Marthadra. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 2 [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah], 3-4.)
Then there is mention of Hazrat Salitra bin Qais bin Amr. Hazrat Salitra belonged to the Khazraj tribe, who were part of the Ansar. He belonged to the branch of the tribe known as Banu Adiyy bin Najjar.
(‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 2, Salit bin Qais [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2008], 538.)
Hazrat Salit’sra mother’s name was Hazrat Zughaibahra bint Zurarah, who was the sister of Hazrat Asadra bin Zurarah. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Salit bin Qais [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 1990], 388.)
It is mentioned in a narration that, during the Battle of Badr, Hazrat Salitra captured Walid bin Walid, who was the brother of Hazrat Khalidra bin Walid. (Shifa Muhammad Hasan Hitu, Imta’ al-Asma’ fi Sharh Abi Shuja’, Vol. 6, Aulad ‘Amm Umm Salamah [Beirut, Lebanon: Dar al-Kutub al’Ilmiyyah, 1999], 248.)
During the victory of Mecca, the flag of the Ansari tribe, Banu Ma’zin was in the hands of Hazrat Salitra bin Qais. (Shifa Muhammad Hasan Hitu, Imta’ al-Asma’ fi Sharh Abi Shuja’, Vol. 7, Wa amma alLiwa’at… [Beirut, Lebanon: Dar al-Kutub al-’Ilmiyyah, 1999], 168-169.)
Similarly, on the occasion of the Battle of Hunain, the flag of Banu Ma’zin was in the hands of Hazrat Salitra bin Qaisra (Kitab al-Maghazi, Vol. 3, Ghazwat Hunain [Maktabah ‘Alam al-Kutub], 896.). In the 13 Hijri, or according to some, the beginning of 14 Hijri, during the caliphate of Hazrat Umarra, the incident of the Battle of Jisr occurred. This battle was fought between the Muslims and the Persians in presentday Iraq. The commander of the Muslim army was Hazrat Abu Ubaidahra bin Mas‘ud Thaqafi, which is why this battle is also called the Battle of Jisr Abu Ubaid. There are other names for this battle as well. It is called the Battle of Marwaha, named after a place on the western bank of the Euphrates River. It is also called the Battle of Quss al-Natif, named after a place on the eastern bank of the Euphrates River near Kufah. 2,000 Persians were killed during this battle, while according to other narrations, 6,000 Persians were killed. As for the Muslims, according to some narrations, 1,800 Muslims were martyred, whilst according to others, 4,000 Muslims were martyred, among whom 70 were from the Ansar and 22 were from the Muhajirin. Hazrat Salitra bin Qais was also one of these martyrs. According to some opinions, the last person to be martyred in this battle was Hazrat Salitra bin Qais.
(Al-Iktifa’ bima Tadmanuh min Maghazi Rasul Allah wa al-Thalathah al-Khulafa’, Vol. 2 [Beirut, Lebanon: ‘Alam al-Kutub], 124-129.), (Ibn Kathir, Al-Bidayah wa alNihayah, Vol. 4 [Beirut, Lebanon: Maktabat al-Ma’arif], 46.), (Ahmad Adil Kamal, Atlas Futuhat Islamiyyah, Ch. 2, Ma’rikat Jisr [Maktabah Dar al-Islam], 90.), (Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 9 [Beirut, Lebanon: Dar al-Hijr], 594.), (Yaqut Ibn ‘Abd Allah al-Hamawi, Mu’jam al-Buldan, Vol. 4 [Beirut, Lebanon: Dar al-Sad], 349.), (Imam al-Dhahabi, Siyar A‘lam al-Nubala Siyar al-Khulafa’ al-Rashidun, Vol. 2 [Beirut, Lebanon: Mu’assisat al-Risalah, 1996], 100.)
According to some historians, his progeny did not continue after him, while according to other historians, he had a son whose name was Abdullah bin Salit, who has mentioned a narration from his father. Another account states that Hazrat Salitra had a daughter whose name was Thubaitah, and her mother was Hazrat Sukhailah bint Simmahra. The author of Usd al-Ghabah
writes that Hazrat Salit’sra lineage did not continue beyond his children.
Abdullah bin Salit bin Qais narrates from his father Hazrat Salitra bin Qais that there was a garden belonging to a man from the Ansar. Inside this garden, some of the trees belonged to another man from the Ansar. The latter, whose trees were inside the garden, would frequent the garden day and night. The Holy Prophetsa ordered him to give the dates of those trees which were along the boundary wall of the garden to the Ansari man who owned the garden.
(‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 2, Salit bin Qais [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah], 583.), (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Salit bin Qais [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 1990], 388.)
Then there is mention of Hazrat Mujadharra bin Ziyad. Musa bin Uqba relates that people were of the opinion that Abu Yusr had killed Abu Bakhtari, whereas many others had claimed that Mujadhar had killed him. Hazrat Mujadharra had killed Suwaid bin Samit in the Era of Ignorance, and this killing instigated the battle of Bu’ath. Later on, Hazrat Mujadharra and Hazrat Harith bin Suwaidra bin Samit both accepted Islam, however, Hazrat Harithra bin Suwaid continued searching for an opportunity to kill Hazrat Mujadharra in order to avenge his father. When the Quraish turned to launch an attack on the Muslims during the Battle of Uhud, Harith bin Suwaid approached from behind him and martyred him by cutting his throat. During the return from the battle of Hamra al-Asad, Gabrielas appeared before the Holy Prophetsa and informed him that Harith bin Suwaid had dishonestly killed Mujadharra bin Ziyad, and commanded the Holy Prophetsa to kill Harith bin Suwaid as a punishment for killing Mujadhar bin Ziyadra in retribution. The Holy Prophetsa went to him on a day when it was extremely hot in Quba. Upon the instructions of the Holy Prophetsa, Hazrat Uwaimra bin Sa’idah closed the doors of the Quba mosque and killed Harith bin Suwaid. This is a narration, perhaps from Al-Tabaqat al-Kubra. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Al-Mujadhar bin Ziyad [Beirut, Lebanon: Dar Ihya’ alTurath al-’Arabi, 1996], 283.), (Ibn Hajar al‘Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 5, Al-Mujadhar bin Ziyad [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2005], 572-573.), (Shifa Muhammad Hasan Hitu, Imta’ al-Asma’ fi Sharh Abi Shuja’, Vol. 10, Fasl fi Dhikr man Kana Yuqim alHudud… [Beirut, Lebanon: Dar al-Kutub al-’Ilmiyyah, 1999], 10.)
Then there is mention of Hazrat Rifa’ahra bin Rafi Malik bin Ajlan. In relation to Hazrat Rifa’ahra bin Rafi’s acceptance of Islam, it is related by Mu’adh bin Rifa’ah on the authority of his father, “Hazrat Rifa’ah bin Rafi’ and his maternal cousin, Hazrat Mu’adh bin Afra’ went forth and reached Mecca. When both of them descended the Thaniyyah Mountain they saw a person sitting under a tree.” According to the narrator, this incident took place prior to the six men from the Ansar, i.e. it happened before the First Pledge of Aqabah. He says, “When they saw this person, they realised it was the Holy Prophetsa and said they should go to him and leave their goods beside him until they had completed circling the House of Allah. They greeted him as per the custom of the Era of Ignorance, however,
he replied according to Islamic custom. They said that they had heard that a person had claimed to be a prophet in Mecca, but they did not recognise who he was. They asked who he was, and in response, he told them to dismount and come closer. They dismounted and asked him where the person was who claimed to be a prophet and preaches about his claims. The Holy Prophetsa replied, ‘I am that very person.’ They then asked with regards to Islam and so the Holy Prophetsa taught them about Islam, before asking them, ‘Who has created the skies, the earth, and the mountains?’ They answered that Allah the Almighty had created them. The Holy Prophetsa then asked, ‘Who created you?’, to which they replied that Allah the Almighty did. The Holy Prophetsa asked, ‘Who created these idols that you worship?’ They replied that they [i.e. the people] themselves had created them. The Holy Prophetsa then asked, ‘Who is then worthy of worship, the One Who created everything, or the things which are themselves created? Furthermore, you would be more deserving to be worshipped as you created the idols.’ He then stated, ‘I call towards the worship of Allah and to bear testimony that there is no god beside Him and that I am His Messenger. I call for reconciliation in one’s relations and to forsake enmity which is the result of the people’s injustice.’ They said, ‘By God, even if what you call towards is false, these are excellent teachings and the best of morals. Please take care of our camels until we return, having circled the House of Allah.’ Mu’adh bin Afra’ remained beside the Holy Prophetsa.”
Rifa’ah bin Rafi’ states, “I thus went to circle the House of Allah, then took out seven arrows, one of which was designated for the Holy Prophetsa (as was their custom, they would take an omen from the arrows for reassurance). I then turned my attention to the House of Allah and prayed, ‘O Allah, if what Muhammad[sa] is calling towards is the truth, then let his arrow be drawn seven times in a row.’ I cast lots seven times and each time his arrow emerged. I proclaimed out loud:
‘There is no god but Allah, and Muhammad is His Messenger.’ People began to gather around me saying that he is a madman and a Sabi [one who has abandoned their religion]. In response, I said, ‘Rather, I deem him to be a righteous person.’ (He said that the one they were referring to as a madman and a Sabi was in fact a righteous person). I then went to the higher grounds of Mecca. When Mu’adh saw me. He said, ‘Rifa’ah is coming with his face so bright, which was not the case when he left (meaning, it was not so illumined prior to reciting the Islamic creed as it is now).’
I went to the Holy Prophetsa and accepted Islam. The Holy Prophetsa then taught us Surah Yusuf and
before we departed.” (Hakim al-Nishapuri, Al-Mustadrak ‘ala al-Sahihain, Vol. 4, Kitab al-Birr wa al-Silah, Hadith 7241 [Beirut, Lebanon: Dar al-Kutub al-’Ilmiyyah, 2002], 165-166.)
Hazrat Rifa’ahra bin Rafi’ relates, “I was struck by an arrow during the Battle of Badr, as a result of which I lost my eye.
The Holy Prophetsa applied his saliva to my eye and prayed for me, and as a result, I no longer felt any pain.” (Mustafa ‘Abd alWahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 4, Dhikr Barakat Athar Riqah… [Beirut, Lebanon: Dar al-Kutub al’Ilmiyyah, 2000], 53.)
According to another narration, the arrow did not strike Hazrat Rifa’ahra bin Rafi’, but struck the eye of his father, Rafi’ bin Malik. (Hakim al-Nishapuri, AlMustadrak ‘ala al-Sahihain, Vol. 4, Kitab al-Birr wa al-Silah, Hadith 5024 [Beirut, Lebanon: Maktabat Nizar Mustafa al-Bar, 2002], 1876.)
In any case, Allah knows best, and as it were, it resulted in the pain disappearing.
Hazrat Rifa’ahra bin Rafi’ narrates, “Once, the Holy Prophetsa was seated in the mosque and we were in his company. At this time, a man resembling a Bedouin came to the Holy Prophetsa. The man came and offered prayer in a casual manner. Thereafter, he turned to the Holy Prophetsa and conveyed salutations of peace. The Holy Prophetsa replied, ‘Peace be on you, too. Go back and offer prayer again because you have not offered it.’ He went to offer prayer once more. He then returned and conveyed salutations of peace to the Holy Prophetsa again. The Holy Prophetsa again responded, ‘Peace be on you, too. Return to your place and offer prayer again because you have not done so.’ This happened three times over, and every time, he would come to the Holy Prophetsa and convey salutations of peace, upon which the Holy Prophetsa would say, ‘Peace be on you, too. Now, go back and offer prayer because you have not done so.’ The people there became worried and it was burdensome for them to learn that a person who offers a prayer in a light, casual manner has not truly offered prayer. (There were companions sitting there who became very fearful after they learned that a prayer offered casually is no prayer at all). [The companions] thought that they should evaluate themselves as well in this regard. At last, the man submitted, ‘Could you demonstrate how to pray and teach me? I am but a human; I try, but I also falter.’ The Holy Prophetsa replied in the affirmative and said, ‘When you make the intention to
stand up for prayer, perform ablution first as Allah has commanded you. Thereafter, if you know a portion of the Qur’an, recite it, otherwise, recite Alhamdulillah [all praise is due to Allah], Allahu Akbar [Allah is the Greatest], and La ilaha illa Allah ([there is none worthy of worship except Allah]. Then, perform the ruku’ [bow] carefully and conscientiously. Thereafter, stand completely straight, and then prostrate intently. After that, sit in a conscientious manner. When you have done this, your prayer is complete. If you do anything less than this, then you have deducted that from your prayer.’” (Sunan al-Tirmidhi, Kitab alSalah, Bab ma Ja’a fi Qasf al-Salah, Hadith 302)
Hazrat Rifa’ahra bin Rafi’ narrates that once, while he was in the company of the Holy Prophetsa, he said, “A supplicant’s prayer is not complete unless he duly performs ablution as Allah the Almighty has ordained. One should wash their face and their hands up until their elbows. One should perform the Masah upon their head [passing one’s hands over the head] and wash their feet up until their ankles.” (Sunan Ibn Majah, Kitab al-Taharah, Bab ma Ja’a fi al-Wudu’, Hadith 460)
There is another narration from Hazrat Rifa’ahra bin Rafi’ regarding this incident. He narrates [that the Holy Prophetsa stated], “When you stand up in the direction of the Qiblah, say Allahu Akbar [Allah is the Greatest] and recite Surah al-Fatihah. After that, recite as much of the Qur’an as Allah desires of you (recite as much as you remember or are able to recite). When you bow down in ruku’, place both your palms on your knees and keep your back straight.” [Following this,] the Holy Prophetsa said, “When you prostrate, prostrate intently, and when you sit up, support yourself with your left thigh.” (Sunan Abi Dawud, Kitab al-Salah, Bab Salat man la yuqim Sulbah fi al-Ruku’ wa al-Sujud, Hadith 859)
Next, I will speak about Hazrat Usaidra bin Malik bin Rabi’ah. Uthman bin Ubaidillah relates that he observed that Abu Usaidra dyed his beard yellow.” (Ibn Sa’d, AlTabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2017], 421.)
Ibn Ishaq relates that Abu Usaid Malikra
bin Rabi’ah took part in the Battle of Badr. When he lost his vision due to old age, he said, “If I were at Badr today and my vision was intact, I would show you the valley from which angels would emerge. I have absolutely no doubt about this.” (Ibn Hisham, Al-Sirah al-Nabawiyyah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001], 431.)
Abu Usaidra bin Malik bin Rabi’ah Sa’di relates, “We were once in the company of the Holy Prophetsa when a man from Banu Salamah came and asked, ‘O Messengersa of Allah, is there any act of kindness I can do for my parents even after they have passed away?’ The Holy Prophetsa replied, ‘Yes, you can pray for them and seek repentance for them; you can fulfil their unfulfilled oaths after their passing and treat both their relatives with kindness; you can join ties of kinship that are dependent on them and respect their friends.’” (Sunan Abi Dawud, Kitab al-Adab, Bab fi Barr al-Walidain, Hadith 5142)
By doing so, their souls will also be rewarded, and they will be granted forgiveness.
Malik bin Rabi’ah relates, “I heard the Holy Prophetsa say, ‘O Allah, forgive those who shave their heads.’ Upon this, a person said, ‘And what of those who only trim their hair?’ After saying this three to four times, the Holy Prophetsa [made the same prayer] for those who trimmed their hair. I had shaved my head that day and I could not be happier, even if I received a red camel or an abundance of wealth.” (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 2 [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah], 79-80.)
Uthman bin Arqam relates on the authority of his father that on the day of the Battle of Badr, the Holy Prophetsa said, “Leave the spoils of war you have obtained.” Upon this, Hazrat Abu Usaid al-Sa’dira left the sword of A’idh al-Marzaban. Thereafter, Hazrat Arqamra picked it up and said, “O Messengersa of Allah, grant me this [sword].” Thus, the Holy Prophetsa granted him the sword. Abu Nu’aim, Ma’rifat al-Sahabah, Vol. 1, Hadith 1022 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], 295.)
Next, I will speak about Hazrat Abdullah bin Abd al-Asadra. According to one
narration, Muhammad bin Ummarah states that the first person to migrate to us from Mecca to Medina was Hazrat Abu Salamah bin Abd al-Asadra. He came to Medina on the 10th of Muharram, whereas the Holy Prophetsa came to Medina on the 12th of Rabi’ al-Awwal. The first Muhajirin to arrive stayed with Banu Amr bin Auf, and the last Muhajirin to arrive came two months later.
Hazrat Umm Salamahra states that when Hazrat Abu Salamahra migrated to Medina, he stayed in Quba with Hazrat Mubashirra bin Abd al-Mundhir. The Holy Prophetsa established a bond of brotherhood between Hazrat Abu Salamahra bin Abd al-Asad and Sa’dra bin Khaithamah. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Man Bani Makhzum: Abu Salamah ‘Abd al-Asad [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah], 181.)
When a person from the Banu Tayy tribe, who had travelled to Medina to meet his niece, informed the Holy Prophetsa that Khuwailid’s son Tulaihah and Salamah were going around to their tribe and their allies and inciting them to fight against the Holy Prophetsa. The Holy Prophetsa summoned Abu Salamah, meaning Abdullahra bin Abd al-Asad and sent him along with 150 Muhajirin and Ansar in order to put a stop to the Banu Asad. The Holy Prophetsa had a flag made, which he gave to them and also sent the informant, who gave information regarding the Banu Asad, along with them as a guide. The Holy Prophetsa instructed Hazrat Abu Salamahra, “Continue to go forth until you reach the area of Banu Asad and set up camp and attack them before they are able to confront you with their army.” Hence, according to these instructions, Hazrat Abu Salamahra swiftly travelled night and day whilst avoiding the main paths so that he could close in on the Banu Asad before they came to know of their movements. Eventually, they reached a spring of the Banu Asad and attacked their cattle enclosure as a result of which they captured three of their shepherds while all others fled for their lives. Hazrat Abu Salamahra divided his army into three battalions; he kept one with him and assigned the other two to different stations. They were able to capture some more camels and sheep, but they were unable to capture any of the people. Thereafter, Hazrat Abu Salamahra returned to Medina. This has been taken from Sirat al-Halabiyyah. (‘Ali bin Burhan al-Din alHalabi, Al-Sirah al-Halabiyyah, Vol. 3, Bab Sarayah wa Bu’uthuh [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], 231.)
Amr bin Salamah says that Hazrat Abu Salamahra took part in the battles of Badr and Uhud and Abu Usamah Jushami injured him during the Battle of Uhud. He struck Hazrat Abu Salamahra with his spear. Hazrat Abu Salamahra nursed this wound for a month after which it apparently got better and the wound healed to the point that no one could recognise it. In the 35th month after migration, during Muharram, the Holy Prophetsa sent an expedition towards Qatan bin Bani Asad. With regards to the location of Qatan, it is stated that it is a mountain situated between Anizah (Najd) and Khaybar, to the south of which resided the Banu Asad bin Khuzaimah. In any case, they returned after spending more than ten nights outside of Medina and his wound reopened, resulting in his becoming unwell. He passed away on 3 Jamadi al-Akhir 4 AH. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3,
Man Bani Makhzum: Abu Salamah ‘Abd al-Asad [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah], 182.), (Sayyid Fadl al-Rahman, Farhang-e-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], 237.)
It is narrated by Abu Qilabah that the Holy Prophetsa went to visit Abu Salamahra bin Abd al-Asad when he was ill. As soon as the Holy Prophetsa arrived, Abu Salamah passed away. The narrator says that upon this, some women said something, to which the Holy Prophetsa stated, “Stop. Do not pray anything except that which is good for yourselves because angels are present near the deceased body”, or he said, “[the angels] are near the relatives of the deceased. They hear their prayers and say ‘Ameen’. Hence, do not pray anything except that which is good.”
The crying and hysterical wailing that is prevalent in our [culture] in the name of mourning should not take place. Then, the Holy Prophetsa said, “O Allah, expand his grave and enlighten it for him; increase his light and forgive his sins. O Allah, elevate his rank among those who are guided. May You be the One to care for those he has left behind. Grant forgiveness to us and to him, O Lord of All the Worlds.” Then he said, “When the soul departs, it can still see those it has left behind; do you not see his eyes open?” (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Man Bani Makhzum: Abu Salamah ‘Abd al-Asad [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah], 183.)
The next mention is of Hazrat Khalladra bin Rafi’ al-Zuraqi who was from the Ansar. Hazrat Khalladra bin Rafi’ was from the Ajlan branch of the Banu Khazraj tribe of the Ansar. (Ibn Hisham, Sirat Ibn Hisham [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 2001], 472.)
His mother’s name was Umm Malik bint Ubayy bin Malik. The name of Hazrat Khallad’sra son was Yahya, who was born to Umm Rafi’ bint Uthman bin Khaldah. It is recorded that all of his children passed away at a young age. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Khallad bin Rafi’ [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], 447.)
As it has already been mentioned, there was a narration about offering prayer; the Holy Prophetsa told a person two or three times to offer his prayer again. It is recorded in Sahih al-Bukhari on the authority of Hazrat Abu Hurairahra that the Holy Prophetsa went to the mosque when a person came and offered prayer. Then he greeted the Holy Prophetsa to which he responded. Then he told him to return and offer his prayer again; after that, he told him to return again and then again saying that he should go and offer the prayer, just as it has been mentioned earlier. Then the man said, “By He Who has sent you with the truth, I cannot offer prayer in a manner better than this, so please teach me.” The Holy Prophetsa said, “When you stand for prayer, say ‘Allahu Akbar’ [Allah is the Greatest], then recite from the Quran what you know (meaning, after reciting Surah al-Fatihah recite what you can from the Quran) and then bow until you are satisfied. Then rise up until you have stood a satisfactory length. Then prostrate until you are content with your prostration. Then rise and sit until you are content. In essence, offer your entire prayer in this manner.” (Sahih al-Bukhari, Kitab alAdhan, Hadith 757)
Allamahrh Ibn Hajr al-Asqalani says that the person with whom this incident took place was Hazrat Khalladra bin Rafi’. (‘Ali Ibn Sultan Muhammad al-Qari, Mirqat alMafatih Sharh Mishkat al-Masabih, Vol. 2, Hadith 790 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001], 458.)
The next mention is of Hazrat Abbadra bin Bishr. Hazrat Abbadra bin Bishr had the opportunity to render great services during the Battle of the Ditch as well. Hazrat Umm Salamahra relates, “I was alongside the Holy Prophetsa during the [Battle of the] Ditch and there was no instance in which I was separated from him. He would oversee the ditch himself. We were very cold and I watched him get up and offer prayers in his tent as much as Allah willed. Then the Holy Prophetsa went out and observed for some time. I then heard him say, ‘These are the riders of the disbelievers who are circling the ditch. Who will see to them?’ Then he called out, ‘O Abbad bin Bishr’. Hazrat Abbadra bin Bishr submitted, ‘I am present.’ The Holy Prophetsa asked, ‘Is there anyone else with you?’ He replied, ‘Yes, a few of my friends are with me, we are near your tent.’ The Holy Prophetsa said, ‘Take your friends and take a round of the Ditch. There are some from among the riders of the disbelievers who are circling you and they hope to suddenly attack you when you are unaware.’ Then, the Holy Prophetsa prayed, ‘O Allah, keep their evil away from us and grant us Your help against them and defeat them. There is none aside from You Who can defeat them.’”
Hazrat Abbadra bin Bishr then left with a few other men and saw that Abu Sufyan was with a few other horse riders and was riding around a very narrow path near the trench. The Muslims who were sitting close to the edge of that area had been alerted to his movement and threw stones and shot arrows at them. [Hazrat Abbadra bin Bishr relates], “We also joined them and shot arrows at them until the idolaters were compelled to move from there and they returned to their camps. I then went to the Holy Prophetsa and found him engaged in prayer. Thereafter, I informed him of the entire incident.”
Hazrat Umm Salamahra relates, “After this, the Holy Prophetsa fell asleep and I could hear his breathing and he did not wake up until Hazrat Bilalra called the Azan for Fajr and the light could be seen on the horizon. The Holy Prophetsa then came outside and led the Muslims in prayer.” Hazrat Umm Salamahra further relates, “May Allah the Almighty bestow His mercy upon Abbad bin Bishr for he remained the closest to the tent of the Holy Prophetsa out of all the companions and always stood guard.” (AlWaqidi, Kitab al-Tarikh wa al-Maghazi, Vol. 1, Ghazwat al-Khandaq [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2013], 396-397.)
Hazrat Aishara relates that there are three companions amongst the Ansar who possess an excellence that is unmatched. They are Hazrat Usaidra bin Hudair, Hazrat Sa’dra bin Mu’adh and Hazrat Abbadra bin Bishr. (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, p. 229)
With regards to the change in the Qiblah, there is a narration and Hazrat Abbadra bin Bishr is also mentioned in that. Hazrat Tuwailahra relates, “We were offering the Zuhr or Asr prayer at the Banu Harithah and we had only read two Raka’ts [units] of prayer facing the direction of Bait al-Maqdas when someone came
and informed us that the direction of the Qiblah had changed towards Masjid Haram [Ka’bah].” She further relates, “We changed our positions and the men moved towards the ladies’ area and vice versa.” According to another narration, the one who made this announcement was Hazrat Abbad bin Bishr bin Qaizira, who belonged to the Banu Harithah tribe. However, according to another narration, this person’s name was Abbad bin Bishr bin Wahsh, who belonged to the Banu Abd al-Ash’al. (‘Ali Ibn alAthir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah], 148-149.), (Imam al-Dhahabi, Siyar A’lam al-Nubala Siyar al-Khulafa’ al-Rashidun, Vol. 1, Abbad bin Bishr [AlRisalah al-’Alamiyyah, 2nd Edition, 2014], 339.)
On the occasion of the Treaty of Hudaibiyah, when Suhail bin Amr came to the Holy Prophetsa for negotiation whilst representing the Quraish of Mecca, Hazrat Abbadra bin Bishr was standing next to the Holy Prophetsa clad in armour and with him was another companion, Hazrat Salamahra bin Aslam. During the conversation, when Suhail’s voice became louder, Hazrat Abbadra bin Bishr told him to lower his voice in the presence of the Holy Prophetsa (Mustafa ‘Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 5, Dhikr al-hidnah wa Kaifa al-Sulh Yaum alHudaibiyah [Beirut, Lebanon: Dar al-Kutub al-’Ilmiyyah, 2000], 52.)
Hazrat Abbadra bin Bishr always remained at the forefront of every battle.
Once, Uyainah bin Hisn Fazari, along with a few other horse-riders from the Banu Ghatafan tribe, attacked Ghabah, where the Holy Prophet’ssa camels were kept for giving milk and would graze there. They killed the person who had been appointed to look after them and took his wife and the camels of the Holy Prophetsa with them. When this news reached Medina, the horse-riders began to present themselves before the Holy Prophetsa. According to the narration, after Hazrat Miqdadra bin Aswad, Hazrat Abbadra bin Bishr was the first person to come before the Holy Prophetsa. (Ibn Hisham, Al-Sirah al-Nabawiyyah, Vol. 3-4, Ghazwat Dhi Qarad [Beirut, Lebanon: Dar al-Kitab al’Arabi, 2008], 174-175.)
This battle is known as the Battle of DhiQarad and its details have been mentioned in Sahih al-Bukhari. Yazid bin Abi Ubaid relates that he heard from Hazrat Salamah bin Akwa’ra that he said, “I left from Medina to go towards Ghabah before the Adhan of the Fajr prayer. The Holy Prophet’ssa camels, which were kept for giving milk, were grazing in Dhi Qarad.” He further states, “One of the sons of Abd al-Rahman bin Auf met me on the way and said, ‘They have taken the camels of the Holy Prophetsa’. I asked him, ‘Who has taken them?’ and he said that it was the people of Ghatafan. Upon hearing this, I loudly exclaimed, ‘Ya Sabahah’ three times and alerted those who were in the stony terrain area of Medina. I then ran ahead until I found those thieves, who were about to give water to the animals. I made them a target of my arrows and I was a very skilled archer and whilst doing so, I continued to recite the couplet that rouse one’s passion for battle, which was as follows, ‘I am the son of Akwa’; today is the day that we shall find out who has been suckled by the wet-nurse.’ I would continue
to passionately recite these couplets until I acquired all of those camels kept for giving milk and also seized 30 pieces of garments.” He further relates, “I was in this very state when the Holy Prophetsa arrived along with the other people. I submitted, ‘O Prophetsa of Allah! I did not allow them to drink water and they are thirsty. Let us send our army towards them.’ Upon this, the Holy Prophetsa stated, ‘O son of Akwa’, you have already overcome them; thus, show some leniency now.’” Hazrat Akwa’ra relates, “We then returned from there and the Holy Prophetsa seated me behind him on his camel and we entered Medina.” (Sahih al-Bukhari, Kitab al-Maghazi, Bab Ghazwat Dhat al-Qarad, Hadith 4194)
The next mention is of Hazrat Hatibra bin Abi Balta’ah. He passed away in 30 AH in Medina at the age of 65. Hazrat Uthmanra led his funeral prayer. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Wa min Hulafa’ Bani Asad [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 1990], 84.)
In relation to him, it is further written that Hazrat Abu Bakrra sent him to Muqauqis in Egypt and a treaty was established that both sides adhered to until the conquest of Egypt by Hazrat Amrra bin al-Aas. (Ibn ‘Abd al-Barr, Al-Isti‘ab fi Ma’rifat al-Ashab, Vol. 1, Hatib bin Abi al-Balta’ahra [Beirut, Lebanon: Dar al-Jil, 1992], 314.)
Hazrat Hatibra had a very handsome physique and a light beard. His neck would always be lowered, he was of a slightly short height and his fingers were thick and strong.
Ya’qub bin Utbah relates that upon his demise, Hazrat Hatibra bin Abi Balta’ah left behind 4,000 dinars and dirhams. He was a trader of wheat, etc. and he left all his inheritance in Medina. (Ibn Sa’d, AlTabaqat al-Kubra, Vol. 3, Wa min Hulafa’ Bani Asad [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], 85.)
Hazrat Jabirra relates that once the servant of Hatibra came to the Holy Prophetsa with a complaint about Hatibra. The servant said, “O Messengersa of Allah! Hatib will most certainly go to hell.” Upon this, the Holy Prophetsa said, “You have told a lie! He shall certainly not enter hell because he participated in the Battle of Badr and the Treaty of Hudaibiyah.” (Sunan al-Tirmidhi, Abwab al-Manaqib, Bab fi man Sabb Ashab al-Nabisa, Hadith 302)
Hazrat Sa’idra bin Musayyib relates that Hazrat Umarra walked past Hazrat Hatibra bin Abi Balta’ah and he was selling raisins. Hazrat Umarra said, “Either raise the prices or leave this market.” It is further written that there is a narration of Hazrat Imam Shafi’irh mentioned by Qasim bin Muhammad who says, “Hazrat Umarra once passed by Hazrat Hatibra in the main market, who had two baskets full of raisins. Hazrat Umarra asked him the rate at which he was selling to which he replied, ‘two mudd [unit of measurement] for one dirham.’ Hazrat Umarra said, ‘I have been informed about a caravan coming from Ta’if that they trust your rate. Either you should increase your rate, or stay at home and sell as you please.’ Thus, when Hazrat Umarra came home and deliberated over the matter, he decided to visit Hazrat Hatibra in his home and said, ‘Whatever I said to you earlier was neither an order nor a decision on my part. I said it for the benefit of the citizens. You may sell wherever you please and at whatever rate you wish to.’” (Imam al-Baihaqi, Al-
Sunan al-Kubra, Vol. 6, Hadith 11146, Jama’ Abwab al-Silm, Bab al-Tas’ir [Dar al-Kutub al-’Ilmiyyah, 2003], 48.)
In this regard, Hazrat Musleh-e-Maudra writes, “Since the time of the Holy Prophetsa, the Islamic government in Medina has had control over the prices of goods. Hence, in one Hadith, we read that Hazrat Umarra was walking through a market in Medina and saw that a man named Hatibra bin Abi Balta’ah Al-Musalla had two sacks of dried grapes. Hazrat Umarra asked about the rates, to which he replied, two mudd for one Dirham. This rate was lower and cheaper than the average rate in the market, so Hazrat Umarra ordered him to sell them at his home as it was very cheap and would not allow him to sell at such low rates in the market, as this would disrupt the rate of the market and the people will begin harbouring ill-thoughts and doubts about the vendors.”
Hazrat Musleh-e-Maudra further writes:
“The Islamic jurists have greatly debated this topic. Some have presented such narrations where later on Hazrat Umarra changed his mind on what he previously believed, but whatever the case may be, the scholars have accepted Hazrat Umar’sra view as a principle to be practised upon and they have written that it is the duty of the Islamic government to set the rates of the markets, otherwise there will be a change in the morals and integrity of the people. But one should always bear in mind that only those commodities are mentioned that are brought
to the market and sold openly. Those goods that are not brought to the market and sold on an individual basis are not mentioned here. Thus, with regard to those goods that are brought to the market and sold, the clear Islamic injunction is that the rate should be determined in order to prevent the vendors from increasing and lowering the prices. Furthermore, the scholars have written some narrations and Ahadith which give support to this.” (Khutbat Mahmud, Vol. 19, pp. 307-308, 10th June 1938)
Otherwise, people compete with one another and set prices in a way that would harm others. Therefore, there should be one set rate.
In 5 A.H., on the return from the Battle of Banu Mustaliq, the Holy Prophetsa passed by Naqi’, which was a vast plain with greenery and lots of water wells. The Holy Prophetsa asked about the water level in the wells, to which the Holy Prophetsa was informed that whenever they praise the wells, the water level drops and water becomes scarce. Upon this, the Holy Prophetsa ordered Hazrat Hatibra bin Abi Balta’ah to dig a well. He also instructed for Naqi’ to be turned into a grazing ground and appointed Hazrat Bilalra bin Harith Muzni to oversee it. Hazrat Bilalra asked, “O Messengersa of Allah! How much area ought to be designated for the pasture?” The Holy Prophetsa replied, “At the break of dawn, ensure a person with a loud voice (the sound of the person travels further in the night, for this reason, he said after the sun
has risen) make him stand on the mount named “Muqammal”, and as far as his sound reaches, mark that out as the pasture for the horses and camels of the Muslims that will be used for Jihad.” i.e. the camels and horses that the Muslims use for Jihad would graze there. Hazrat Bilalra asked the Holy Prophetsa, “O Messengersa of Allah, what about the other grazing animals of the Muslims,” i.e. what his command was regarding the other animals of the Muslims? The Holy Prophetsa replied, “They will not enter here. Only the animals that will be used in Jihad will graze from here. The rest will graze in their own areas.” Hazrat Bilalra asked, “O messengersa of Allah, what about those men and women who have a small number of sheep or goats but are too frail to take them anywhere?” The Holy Prophetsa replied, “They are also permitted.” i.e. to permit the animals of the poor and weak to graze there. (Mustafa ‘Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 4, Dhikr Ghazwat Bani al-Mustaliq [Beirut, Lebanon: Dar alKutub al-’Ilmiyyah, 1993], 352-353.)
There is a narration that has been mentioned previously as well, in which a man from the Ansar had a dispute with Hazrat Zubairra regarding the stream at Harrah, which was used to irrigate the date palm trees. The Ansari companion said to Hazrat Zubairra to allow water to flow [toward his area], but Hazrat Zubairra refused to do so. Both of them presented the dispute before
the Holy Prophetsa to which he replied, “Zubair, water your trees and leave the rest of the water for your neighbour.” The Ansari companion was displeased with this response and said, “O Messengersa of Allah, you have issued this verdict only because he is your cousin.” Upon hearing this, the expression of the blessed countenance of the Holy Prophetsa changed and he said to Hazrat Zubairra, “Control the flow of water so it only irrigates up to the coping of your boundary.” Hazrat Zubairra narrates, “By Allah, I believe that the following verse was revealed on this occasion:
‘…by thy Lord, they are not believers until they make thee judge in all that is in dispute between them…’” This is a narration of Sahih al-Bukhari. (Sahih al-Bukhari, Kitab al-Musaqat wa al-Siyar, bab Sakr alAnhar, Hadith 2359, 2360)
The commentaries differ with regard to the identity of the Ansari companion. Tafsir Qurtubi mentions a narration from Makki and Nuhas that the Ansari companion was Hazrat Hatibra bin Abi Balta’ah. (Al-Qurtubi, Tafsir al-Jami‘ li Ahkam al-Qur’an, Vol. 2, p. 441, Mu’assisat al-Risalah, Beirut, 2006)
These were the companions that were to be mentioned today. There are some narrations still remaining, which will be mentioned in the future, God willing.
(Official Urdu transcript published in Al Fazl International, 17 February 2023, pp. 5-10; translation by The Review of Religions.)
My heart bursts with grief for the people due to the plague; nay, this is no plague, it is a raging storm.