Al Hakam - 29 March 2024

I‘tikaf

“What went wrong?” This question stirs a profound contemplation on the past grandeur of Islamic civilization – a beacon of enlightenment that not only guided the

Muslim world but also shared its rich trove of knowledge in science, mathematics, and philosophy with the West. The urgency to unravel this mystery intensifies, especially

considering the current adversities faced by Muslims globally, exemplified by the

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It is narrated by Hazrat Aishara, the wife of the Holy Prophetsa, that, “The Prophetsa used to practise i‘tikaf in the last ten days of Ramadan till he passed away and then his wives used to practise i‘tikaf after him.” (Sahih alBukhari, Kitab al-i‘tikaf, Hadith 2026)

Words

The sick and those on a journey must not fast

It was enquired of the Promised Messiahas what the instruction was in relation to fasting whilst on a journey. The Promised Messiahas responded by saying:

“As far as the Quran teaches, we learn:

مَاياْ نَمَ ةَدُعْفَ

“[‘But whoso among you is sick or is on a journey shall fast the same number of other days.’ (Surah alBaqarah, Ch.2: V.185)]

Sayings of the Holy Prophet Muhammadsa

Hazrat Mirza Ghulam Ahmadas, In His Own

Malik Shibly | Unsplash

<< Continued from previous page

“In other words, a person who is ill or on a journey is not to fast. This is an order. Allah the Exalted has not stated that anyone who is able should fast, and a person who is unable should abstain. In my view, a traveller should not fast. In general, however, since most people do fast whilst on a journey, a person may fast while they are travelling, considering this to be the established practice. However, the commandment of رَّخَاْ مَاياْ نَمَ ةَدُعَ [i.e., to fast the same number of other days when fasts are missed in Ramadan] must be kept in consideration.” (Al Hakam, 31 January 1899; Malfuzat [English], 2019, Vol. 2, p. 13) catastrophe in Gaza. Among the myriad factors contributing to the decline from this golden age, the disconnect from the Holy Quran and its teachings emerges as a pivotal issue.

However, instead of reconnecting to the Quran and its teachings, we see certain Arab countries, in their quest for “modernization, prosperity, and progress,” embracing changes that diverge significantly from traditional Islamic values.

Once, when the Promised Messiahas saw some people suggesting that perhaps Muslims’ success lay in following the West, he stated:

“Someone ought to tell me, in earlier times, was our nation built by following in the footsteps of Europe? Did our people attain all of their successes by following in the footsteps of Western nations? If it is proven that indeed, this is how progress was attained in the past, then it would undoubtedly be a sin if we did not follow in the footsteps of the Europeans. But if this cannot be proven, and surely, it cannot, then how grave an injustice that the nation should follow a materialistic people, abandon the principles of Islam and forsake the Quran, which transformed savages into humans, and then humans into godly

people. Those who wish to see Islam in a better state, as a living Faith, by making the Western world their ideal, cannot succeed. Only those who follow the Holy Quran will succeed. Success is impossible and inconceivable if one forsakes the Quran.” He further admonished, “Until Muslims turn to the Holy Quran, they will not develop true faith and will not become healthy. Honour and success will only be attained on the path from which they were achieved in previous times,” i.e., by following the Holy Quran and Allah’s Messengersa. (Malfuzat [English], Vol. 3, 2019, pp. 50-53)

Against this backdrop, Ramadan has reemerged once again to renew and deepen our connection with the Holy Quran. Allah states, “نَّآرُقَلۡاْ هِيۡفَ لٞزُنَأَ يَذِلۡاْ نَّاضَمَرِ رَهُشِ” (Surah alBaqarah, Ch.2: V.187) – emphasising that Ramadan is intrinsically linked with the Holy Quran. This sacred month offers a unique opportunity to study it, deepen our understanding of it and embody its principles in our actions.

This was the very sunnah of the Holy Prophetsa. During Ramadan, the Holy Prophetsa would intensify his interaction with the Holy Quran, engaging in its recitation and review with Jibrilas. Hence, it is narrated by Hazrat Abu Hurairahra that, “The Prophetsa would review the Quran once every year in Ramadan, and he reviewed it twice in the year he passed away.

The Prophetsa would retreat in the mosque for ten days [of i‘tikaf] every year, and he secluded himself for twenty days in the year he passed away.” (Sahih al-Bukhari, Kitab fada’ili l-qur’an, Hadith 4998)

This sunnah underscores the importance of increasing the time we spend on tilawat during Ramadan beyond regular practices throughout the year, if not doubling it. In this regard, during the Friday sermon of 22 March 2024, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, reminded us by stating:

“Let me just say about the importance of reciting the Holy Quran, that this is also extremely important and should be fulfilled by each and every person during the holy month of Ramadan, and one should at the very least recite one full part of the Holy Quran daily so that a complete recitation of its text can be done in Ramadan. Hazrat Jibrilas used to go over with the Holy Prophetsa the entire portion of whatever had been revealed of the Holy Quran until that time in the month of Ramadan, and in the last Ramadan of the Holy Prophet’ssa life, he went over it with him twice. Hence, every person should be mindful of the importance of reciting the Holy Quran.”

(“Friday Sermon | 22nd March 2024 | 4K ULTRA HD”, mtaOnline1 via YouTube)

In this era, Hazrat Mirza Ghulam Ahmadas of Qadian, the Promised Messiah, has profoundly expounded upon the Holy Quran’s importance, illuminating its excellences. On one occasion, while drawing our attention to the importance of reading and understanding the Holy Quran, he stated:

“It is only the Quran that is worthy of being recited because, in fact, this is the very meaning of the word Quran. [...] If we did not have the Quran, and if these collections of Hadith had been the crowning glory of our faith and belief, we would not even have been able to show our faces to other nations out of shame. I reflected on the word Quran and then it became evident to me that this blessed word in itself contains a magnificent prophecy. The prophecy is that this book alone is the Quran, i.e., a book that is worthy of being recited, and there will be a time when this will be the case even more so than before. In the era when other books will also be recited alongside the Quran, the Quran alone shall be worthy of being recited so that the honour of Islam may be saved and falsehood may be uprooted; other books

will deserve to be forsaken completely. This is also the meaning of Furqan (distinction). In other words, this book alone shall stand to distinguish between truth and falsehood, and no other compilation of Hadith, or any other book for that matter, shall be equal in value or stature.” (Malfuzat [English], Vol. 3, 2019, pp. 9-10)

He further admonished:

“Now forsake all other books and read the Book of Allah day and night. Truly devoid of faith is the one who does not turn to the Quran and who remains day and night engaged in studying other books. Our Community ought to become absorbed with heart and soul in studying and reflecting on the Holy Quran and should not let themselves become overly preoccupied with studying the Hadith. It is most regrettable that the Holy Quran is not given the same attention or studied as Hadith. At this time, if you employ the weapon known as the Holy Quran, you shall be victorious. No darkness will be able to stand in the face of this light.” (Ibid.)

These teachings do not imply that we should retreat into passivity to seek the success, victory, and glory of Muslim nations. Far from it, Islam extends its message universally, with the Holy Quran serving as guidance for all humanity. It encourages us to harness the worldly resources Allah has bestowed upon us towards our objectives, but with a critical stipulation: these means should not become our ultimate aim, nor should our faith in them overshadow our trust in God.

As such, our endeavours during this blessed month should not only be confined to personal spiritual growth and introspection but also extend towards active engagement in the welfare of our global ummah. As Huzooraa has persistently reminded us, in addition to continuous prayers, our advocacy for the oppressed, particularly the Palestinians and other beleaguered nations, must go hand in hand. Ramadan, a month characterised by heightened charity, presents an opportune moment to translate our empathy into tangible aid, which we can fulfil through various charity organisations.

May the Almighty accept our fasts, prayers, and charitable deeds. May this Ramadan bring forth a renewal of faith and a deepened resolve to aid those in need, drawing us closer to the ideal of a united global ummah Amin

Refresher course held by Majlis Ansarullah Masroor Region, UK

Mansoor Ahmad

Nazim Umumi, Masroor Region, Majlis Ansarullah UK

The Masroor Region of Majlis Ansarullah UK held a refresher course on 4 February 2024 at the Wallacefield School. Participants gathered for the opening session after congregational Maghrib and Isha prayers. Sahibzada Mirza Waqas Ahmad, Sadr Majlis Ansarullah UK, presided over the session.

The opening session started with the recitation from the Holy Quran, followed by the Ansarullah pledge and an excerpt from the writings of the Promised Messiahas

Afterwards, Sadr Sahib delivered a speech in which he discussed “Righteous Servants”, the theme for Majlis Ansarullah UK for the year 2024. He pointed out the various qualities of Allah’s righteous servants and said that we, as members of Majlis Ansarullah, need to adopt and

practice these qualities to achieve Allah’s pleasure. Sadr Sahib then moved towards the refresher course participants and spoke with the attendees. He allowed the participants to express remarks on the theme of the year and enquired as to how a member of Majlis Ansarullah should lead his personal and spiritual life. Sadr Sahib led a silent prayer, concluding the opening session. Discussions of the refresher course were held in separate arrangements for various

departments. In total, 108 office-bearers attended this event.

Flag of Majlis Ansarullah

Photo courtesy of Suhaib Ahmad

Continuous prayers needed amid famine in Palestine and Sudan

During his Friday sermon, delivered on 22 March 2024, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa said:

“In your prayers, also remember the Palestinians. Now, beyond war, hunger and disease are claiming the lives of children and innocents. Even the agencies of the UN have started saying that this is a man-made famine [and] disaster, created due to the severity and obstinacy of the Israeli government. If the routes are opened and aid arrives quickly, improvements can still be made.

“Similarly, pray for the people of Sudan. May Allah grant wisdom to their leaders and those in power. There, too, people are dying

from hunger and disease, and their own people are oppressing their fellow citizens. This is all because of their vain desires

and appetites, and these people have forgotten the teachings of the Quran and are refusing to accept the person sent by Allah

in this age.

“Likewise, the situation in many other Muslim countries is also very distressing; the governments are oppressing their people, and people are fighting among themselves. May Allah have mercy on them.

“Pray for our Ahmadis, imprisoned for the sake of their faith in Pakistan. There are such prisoners in Yemen as well; continue to pray for them. Pray for the general situation in Pakistan. May Allah keep the Ahmadis there safe. [Amin]” (Friday Sermon, 22 March 2024, @ AlHakamWeekly on X)

Jalsa Yaum-e-Musleh-e-Maud held in Bradford, Canada

Touseef Ahmad Rehan

Secretary Ishaat, Jamaat-e-Ahmadiyya Bradford East, Canada

Jamaat-e-Ahmadiyya Bradford East, Canada, held Jalsa Yaum-e-Musleh-e-Maud on 22 February 2024. The arrangements for Lajna members and nasirat to listen to the event were made at the Baitul Khabeer Mosque in Bradford, Ontario, while the arrangements for khuddam, ansar, and atfal were made at the Bradford Community Center.

The formal event started with the recitation of the Holy Quran along with its Urdu and English translations, followed by

an Urdu poem with its English translation.

The opening speech was delivered by Qasim Ghumman Sahib, a local missionary, on “The Fulfilment of the Prophecy of Musleh-e-Maud”.

This was followed by an address by the president of this session, Hadi Ali Chaudhary Sahib, Naib Amir Jamaat-eAhmadiyya Canada, on “Family Life of Hazrat Musleh-e-Maudra”.

The jalsa concluded with a silent prayer.

A total of 35 ansar, 35 khuddam, 24 atfal, 68 Lajna members and nasirat, and 22 children attended the event in person. The event was live-streamed on YouTube as well.

Answers to Everyday Issues

Part 72

Levels of Paradise

Someone wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, stating, “Certain non-Ahmadi exegeses [tafasir] refer to the seven ranks of Paradise and their names, although I have not encountered these names in ahadith The matter in question is whether we, as Ahmadis, believe in these names and if the Promised Messiahas or his Khulafa have offered any guidance regarding this matter.”

Huzoor-e-Anwaraa, in his letter dated 8 December 2022, provided the following answer to this question:

“The various names you have mentioned in your letter, citing verses from the Holy Quran, refer to the different stations and levels of the life hereafter. However, the Holy Quran does not mention a specific number for the total levels of Paradise. Some ahadith do mention the number of levels in Paradise for those who perform various good deeds. For instance, it is recorded in Sahih al-Bukhari that the Holy Prophetsa said:

“‘There are a hundred levels in Paradise, prepared by Allah for those who fight in the path of Allah, and, in between each, is as great a distance as is between earth and heaven.’ (Sahih al-Bukhari, Kitab al-jihadi wa as-siyar, Bab darajati l-mujahidina fi sabilillah)

“Similarly, it is recorded in Sunan Abi Dawud that while explaining the importance of memorising the Holy Quran, the Holy Prophetsa said:

“‘[On the Day of Judgement], it will be said to the one who has memorised the Quran: ‘Recite, ascend and recite slowly and thoughtfully as you recited slowly and thoughtfully when you were in the world, for you will reach your abode when you come to the last verse you recite.’’ (Sunan Abi Dawud, Kitab as-salat, Bab istihbabi t-tartili fi l-qira’ah)

“These ahadith clearly establish that Allah the Exalted has prepared different levels and stations in Paradise for His virtuous servants according to their good deeds, the number and ranks of which are innumerable. For this reason, the Holy Prophetsa utilised the figure ‘one hundred’ to allude to their plentifulness.

“Besides mentioning these stations of Paradise, the ahadith also mention some

Levels of Paradise, FGM, mixed gyms, music career, and Izala-e-Auham

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.

of the gates of Paradise, each associated with a particular virtue. For instance, it is narrated in Sahih al-Bukhari from Hazrat Abu Hurairahra that the Holy Prophetsa said:

“‘Whoever spends two kinds [of things or property] in the way of Allah will be called [by angels] from the gates of Paradise: ‘O servant of Allah, this is a virtue.’ Whoever was among the people of prayer will be called from the Gate of Prayer, and whoever was among the people of Jihad will be called from the Gate of Jihad, and whoever was among the people of fasting will be called from the Gate of ar-Rayyan, and whoever was among the people of charity will be called from the Gate of Charity.’ Hazrat Abu Bakrra said, ‘May my father and mother be sacrificed for you, O Allah’s Messengersa! There is no [further] need for this for whoever is called from those gates, but will anyone be called from all of those gates?’ He said, ‘Yes, and I hope that you will be one of them.’ (Sahih al-Bukhari, Kitab as-sawm, Bab ar-rayyanu li s-sa’imin)

“In addition to the four gates of Paradise mentioned in this hadith – Bab as-Salat, Bab al-Jihad, Bab ar-Rayyan, and Bab as-Sadaqah – the scholars of Hadith have cited other ahadith to mention four more gates: Bab al-Hajj, Al-Bab al-Ayman, Bab adh-Dhikr or Bab al-‘Ilm, and Bab alKazimina l-Ghayza wa l-‘Afina ‘ani n-Nas.

“Ibn Hajar al-‘Asqalani, in his commentary on Sahih al-Bukhari, after discussing these aforementioned gates of Paradise, further writes that it is possible that inside those gates from which one will be called, there are (subsidiary) gates of the actual Paradise, since the number of good deeds exceeds eight.

“Hazrat Musleh-e-Maudra, while expounding Surah al-Hijr where the seven gates of Hell are mentioned, states:

“The mention of seven gates does not necessarily mean that there are only seven gates. For in the parlance of the Arabs, the numbers ‘seven’ and ‘seventy’ are also used idiomatically to express completeness or abundance. Based on this usage, ‘the seven gates of Hell’ implies that there will be an abundance of gates; and for each sin, there will be a separate gate, as Allah the Exalted has said: مَوسَقِمَ ءُزُجَ مهُنۡمَ بَابَ لَّ�ِلۡ [‘Each gate has a portion of them allotted to it.’ (Surah alHijr, Ch.15: V.45)] Indeed, for Paradise

too, the ahadith mention that there will be separate gates for each virtue.’ (Tafsir-eKabir, Vol. 4, pp. 81-82)

“The Promised Messiahas himself, while expounding on the gates of Paradise and Hell, states at one instance in his Malfuzat:

“‘For the past few days, in the sermons among the womenfolk, it came up that Hell has seven gates, and Paradise has eight. What is the secret behind it? Instantaneously, it was impressed upon my heart that there are seven foundational principles each for sins and for virtues. The eighth gate of Paradise is the gate of Allah’s grace and mercy.

“‘The seven foundational principles of sin that correspond to the gates of Hell include harbouring ill thoughts. Ill thinking destroys a person, and all false believers have been destroyed by ill thinking. The second principle is arrogance. Those who are arrogant remain apart from the people of truth and do not receive the fortune to acknowledge [truth] like the fortunate ones. The third principle is ignorance, which also leads to destruction. The fourth principle is the pursuit of base desires, followed by the fifth principle of blind imitation.

“‘In short, there are seven core principles of sin or cardinal sins, and all of them are derived from the Holy Quran. Allah Almighty has granted me the knowledge of these gates. Any sin can be traced back to these fundamental

categories, with blind imitation and the pursuit of desires encapsulating numerous other transgressions.’ (Malfuzat, Vol. 5, pp. 224-225)

“In summary, Allah the Exalted has prepared gates of entry to Paradise for the virtuous according to their good deeds, and to Hell for the sinful according to their sins; and then in the same way, He has prepared levels and stations in Paradise for the righteous based on their good deeds and in Hell for the wicked based on their evil deeds, a glimpse of which is given in the Holy Quran and ahadith. However, the exact number of these levels and stations is known only to Allah, Whose knowledge encompasses all creation.”

Is FGM allowed in Islam?

A non-Ahmadi woman from Germany sought guidance from Hazrat Amirul Momineen, Khalifatul Masih Vaa regarding female genital mutilation (FGM).

Huzoor-e-Anwaraa, in his letter dated 8 December 2022, provided the following answer to this question:

“Neither the Holy Quran nor the ahadith command female genital mutilation. However, male circumcision is deemed part of the primordial nature [fitrah]. For instance, it is narrated in Sahih al-Bukhari from Hazrat Abu Hurairahra that the Holy Prophetsa said:

Joshua Sortino | Unsplash

“‘Five practices are characteristics from the fitrah: circumcision, shaving the pubic hair, plucking the armpit hair, trimming the nails, and cutting the moustache short.’ (Sahih al-Bukhari, Kitab al-libas, Bab qassi sh-sharib)

“The practice of male circumcision is well-established within the Muslim ummah. In contrast, no continuous practice originating from the era of the Holy Prophet Muhammadsa is found for female circumcision. Regarding the handful of ahadith that do mention female circumcision, scholars of Hadith have critiqued the reliability of certain narrators, labelling some as unknown [majhul] or engaging in tadlis, i.e., being deliberately ambiguous in their transmission, and have categorised these ahadith as weak [da‘if] and interrupted [munqati‘].

“Prior to the advent of Islam, some Arab tribes practised female circumcision, just as it is still practised in some parts of Africa today. However, Islamic sharia has not commanded female circumcision anywhere.

“Proponents of female circumcision often claim it aims to diminish sexual desire. The existence of sexual desire in both men and women is an innate endowment from Allah the Exalted. Islam does not prescribe any directive contrary to nature. Nevertheless, it does offer guidance on how to channel these innate inclinations appropriately. For example, adornment is intrinsic to a woman’s nature. Islam does not forbid adornment; however, it instructs women to adorn themselves for their spouses rather than appearing so in front of non-mahram individuals, to prevent the emergence of societal ills, contrary to Islamic principles.

“If the intent behind circumcision is to entirely eradicate a woman’s sexual desire, thereby reducing her to servitude, this stands in stark opposition to the teachings of Islam. Islam advocates against enslavement and consistently mandates the emancipation of slaves.

“During his Khilafat, Hazrat Umarra once strolled the alleys of Medina at night and overheard a woman lamenting her husband’s absence on the battlefield through heartfelt poetry. Enquiring about her well-being, she disclosed that her

husband had been dispatched to war for several months, and her passionate longing for him had become overwhelming. Hazrat Umarra questioned if she harboured any ill intention, to which she swore by Allah’s refuge from such. He reassured her to maintain her composure and dispatched a messenger to summon her husband. Subsequently, he visited Hazrat Hafsahra, expressing a dilemma that had troubled him, and sought her insight on how long a woman could endure without her spouse. Upon hearing this, Hazrat Hafsahra, out of modesty, bowed her head. Hazrat Umarra affirmed, ‘Allah the Exalted does not shy away from the truth,’ prompting Hazrat Hafsahra to indicate with her fingers a period of three to four months. Consequently, Hazrat Umarra issued instructions to his officials not to keep any soldier away from his wife for more than four months. (Musannaf ‘Abd al-Razzaq, Vol. 7, p. 151, Hadith No. 12593; Tarikh al-Khulafa, Jalal al-Din al-Suyuti, Bab Umarra, Fasl fi nubadhin min akhbarihi wa qadayahu)

“If female circumcision eliminated a woman’s sexual desire, and the practice was prevalent among Arabs, then why would this woman have felt the need for physical intimacy with her husband?

“Thus, it is proven that female circumcision was not at all prevalent during the time of the Holy Prophetsa and the Rightly-Guided Caliphs. If it was practised in some region, it was merely a local custom and had no relation to Islamic teachings.”

Are women allowed to go to mixed gyms?

A missionary from the UK asked Hazrat Amirul Momineen, Khalifatul Masih Vaa whether women are allowed to go to mixed gyms when there is not a large crowd.

Huzoor-e-Anwaraa, in his letter dated 8 December 2022, provided the following reply:

“Islam has enjoined both men and women to observe modesty by lowering the gaze and guarding their private parts. However, since men’s duties are mostly outside the home and Islam expresses a preference for women to be more inclined towards domesticity, it also instructs them to exercise greater precaution when going out, as stated in the Holy Quran:

“‘And [they should] not disclose any part of their beauty or their adornments, save that which is apparent thereof. They should draw their head-coverings across their bosoms [...] nor should they strike their feet on the ground in such manner as to disclose their ornaments which they ought not to disclose.’ (Surah an-Nur, Ch.24: V.32)

“Therefore, when attendance at mixed gyms becomes unavoidable for women, they are enjoined to closely follow the given directives concerning their dress and demeanour. This involves donning loose and modest attire, inclusive of head coverings, among other requirements. Furthermore, they must avoid mingling with men under these circumstances.”

Can a Muslim pursue a music career?

A missionary from the UK asked Hazrat Amirul Momineen, Khalifatul Masih Vaa whether an Ahmadi Muslim could adopt the profession of a music teacher. Huzoor-e-Anwaraa, in his letter dated 8 December 2022, provided the following reply: “An Ahmadi Muslim should adopt a profession that is free from doubtful matters. The Holy Prophetsa has guided us in this regard, saying:

“‘The lawful is clear and the unlawful is also clear, but between them are ambiguous or doubtful matters unknown to many people. Thus, whoever avoids these ambiguities safeguards both his faith and his reputation.’ (Sahih al-Bukhari, Kitab al-iman, Bab fadli mun istabra’a li dinihi)

“Pursuing a career in music is regarded by me as one of the ambiguous matters; hence, it is advisable to steer clear of it. Listening to music or playing instruments at home is a separate issue; adopting it as a profession specifically for the purpose of teaching others can potentially open gateways to numerous undesirable outcomes. This includes the necessity to participate in various events and concerts, which might lead to exposure to various vices. Consequently, opting for an alternative profession is recommended.”

A quote from Izala-e-Auham

A missionary from the UK wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, stating, “In his work Izala-e-Auham, the Promised Messiahas discusses a dialogue that took place between the Holy Prophetsa and Hazrat Abu Talib, referring to the entire discourse as divinely inspired. However, this text does not contain the specific proclamation by the Holy Prophetsa stating, ‘Even if they were to place the sun in my right hand and the moon in my left, I would not desist from my mission.’ Clarification on this matter is requested.”

Huzoor-e-Anwaraa, in his letter dated 8 December 2022, provided the following reply:

“In reflecting on the circumstances surrounding Hazrat Abu Talib, it is critical to acknowledge the persistent efforts

of Islam’s adversaries to deter the Holy Prophet Muhammadsa from disseminating Islam’s teachings and the divine message. They frequently lodged complaints against him to Hazrat Abu Talib, issuing threats against both Hazrat Abu Talib’s leadership position and the life of the Holy Prophetsa Moreover, they attempted to seduce the Holy Prophetsa with various worldly enticements. Despite these challenges, the Holy Prophetsa consistently reaffirmed his unwavering commitment, asserting that he could not forsake his divine mission under any circumstances.

“It is possible that these are two separate incidents. The scenario in which the Holy Prophetsa spoke of holding the sun in one hand and the moon in the other might represent one distinct event. The dialogue documented by the Promised Messiahas in Izala-e-Auham might pertain to another unique occurrence, wherein the Holy Prophetsa declared:

“‘That is the very purpose for which I have been sent. If this leads to my death, I gladly accept it. My life is committed to this path. I cannot desist from expressing the truth out of fear of death.’ [Izala-eAuham, Ruhani Khazain, Vol. 3, pp. 110112 and footnote]

“There is also a possibility that another narrator might have augmented the part about the sun and moon merely to emphasise the matter, while it may not have been present in the original conversation, which the Promised Messiahas has termed an inspired narration, for a revelation from Allah cannot be erroneous.

“Moreover, considering both statements, the one about having the sun in one hand and the moon in the other somewhat implies an inducement, whereas the statement quoted by the Promised Messiahas expresses the Holy Prophet’ssa willingness to sacrifice his life, which is a far greater level of devotion, for sacrificing one’s life for a cause is no trivial matter.

“In any case, the objective and outcome in both scenarios ultimately converge on the same point: whether my life is at stake or adversaries place the moon in one hand and the sun in the other, I am unwaveringly committed to not abandoning this divine mission.”

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

Front cover Izala-e-Auham

This Week in History

A glimpse into the rich history of the Ahmadiyya Muslim Jamaat

29 March 2004: On this day, during his tour of Burkina Faso, Hazrat Khalifatul Masih Vaa visited the Humanity First Centre in Ouagadougou and granted audiences to the local mayor, Ouadragou Zakaria, and the Minister of State for Agriculture, Salif Dialo. (Al Fazl International, 9 April 2004, p. 8)

29 March 2013: On this day, Hazrat Khalifatul Masih Vaa inaugurated the Baitur Rahman Mosque in Valencia, Spain. It was the second mosque of the Ahmadiyya Muslim Jamaat in Spain, after the Basharat Mosque in Pedro Abad. The construction of the mosque cost 1.2 million euros. (Al

Fazl, 19 April 2013, p. 5)

30 March 1905: On this day, the Promised Messiahas appointed Hazrat Mufti Muhammad Sadiqra as the editor of Al Badr [later Badr] after the demise of Hazrat Babu Muhammad Afzalra. (Malfuzat [1988], Vol. 4, p. 251)

30 March 1984: On this day, Hazrat Khalifatul Masih IVrh encouraged members of the Jamaat who had retired from their jobs to devote their lives to the service of the Jamaat as waqifeen, to cater for the ever-expanding needs of Jamaat projects. (Khutbat-e-Tahir, Vol. 3, p. 173)

29 - 30 March

1 April 1953: On this day, the Martial Law authorities of Pakistan arrested Hazrat Mirza Sharif Ahmadra and Hazrat Mirza Nasir Ahmadrh in Lahore, falsely accusing them of holding unauthorised arms. Following an imprisonment of about two months, both were acquitted by the courts, which found no evidence of criminal activity. (Tarikh-e-Ahmadiyyat, Vol. 15, p. 254)

2 April 1935: On this day, the Lahore High Court issued a ruling against the implementation of Section 144 in Qadian, which was imposed amidst the anti-Ahmadiyya agitation from the Ahrar. This meant that local Ahmadi were not allowed to move freely in town. On the next day, The Civil and Military Gazette wrote: “The restrictions which were imposed upon the residents of Qadian by the District Magistrate of Gurdaspur under Section 144 of the Criminal Procedure Code and which remained in force from 30 January to 30 March

last were invalid, according to a judgement delivered by Mr Justice Currie of the Lahore High Court on Tuesday.”

For more details, see “Historical analysis of Ahrar’s anti-Ahmadiyya agitation – Part 2”, at alhakam.org (13 October 2023, p. 14).

2 April 1950: On this day, Hazrat Musleh-e-Maudra addressed the convocation ceremony of the Talimul-Islam College Lahore.

A day prior, The Civil and Military Gazette wrote, “Convocation and Prize Distribution of Talim-ul-Islam College, Lahore, 11:30 am, College Hall. Hazrat Mirza Bashir-ud-Din Mahmood Ahmad, Head of the Ahmadiyya Community, will deliver the address.”

The same newspaper published a detailed report of this event in its 3 April issue and published a photograph of Hazrat Musleh-e-Maudra in its 5 April issue.

31 March 1972: On this day, Hazrat Khalifatul Masih IIIrh inaugurated Masjid Aqsa, Rabwah, with the Friday prayer.

For more details, see “Masjid Aqsa, Rabwah”, at alhakam.org (22 October 2021, pp. 10-11).

31 March 1989: On this day, Hazrat Khalifatul Masih IVrh inaugurated the Ahmadiyya mission house in Galway, South Ireland, which he announced in his Friday Sermon. It was the first journey of Huzoorrh in the second century of the Jamaat. In the evening, a special reception was also held

to mark the occasion, where many dignitaries participated. (Khutbate-Tahir. Vol. 8, p. 203; Silsila-eAhmadiyya, Vol. 4, p. 854) In 2014, Jamaat saw its further expansion in Ireland with the opening of Maryam Mosque in Galway by Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa

31 March 1995: On this day, Hazrat Khalifatul Masih IVrh while expounding on the system of Shura, directed relevant offices to translate and publish the system of Shura in different languages. (Khutbat-eTahir. Vol. 14, p. 211)

31 March

For further details, see “Hazrat Musleh-e-Maud’s address at Talim-ulIslam College Convocation, 1950”, at alhakam.org (8 September 2023, p. 14).

1 - 2 April

4 April 1923: On this day, the third delegation of 22 missionaries departed from Qadian to prevent the apostasy of Malkana Muslims under the influence of the Shuddhi Movement initiated by the Arya Samaj.

For further details, see “Hazrat Musleh-e-Maud’s response to the Shuddhi movement and the Jamaat’s relentless services for Islam”, and “Shuddhi Movement: Third Ahmadiyya Tabligh Delegation to Agra” at alhakam. org (17 December 2021, p. 18).

4 April 1970: On this day, Hazrat Khalifatul Masih IIIrh embarked on

3 April 1931: On this day, Hazrat Maulvi Jalaluddin Shamsra laid the foundation of the Mahmood Mosque in Kababir, which is the first Ahmadiyya mosque in the Arab world.

For further details, see “Pioneer Missionaries: Part 15 – Some early milestones of the Ahmadiyya Muslim Community in the Holy Land”, at alhakam.org (22 December 2023, p. 6).

a tour of West African countries. At the end of his visit, Huzoorra arrived in London, and during his Friday Sermon on 22 May 1970, announced the heavenly “Nusrat Jehan Reserve Fund” scheme. He disclosed that he had been directed by Allah that the Jamaat should arrange £100,000 for hospitals and schools in West Africa.

For further details, see “Nusrat Jehan Scheme: Khilafat’s impetus for ‘Africa to Leap Forward’ – A glimpse into the early years (1970-1982)”, at alhakam.org (27 May 2022, p. 16).

3 April 1987: On this day, Hazrat Khalifatul Masih IVrh initiated the blessed Waqf-e-Nau scheme, after receiving divine guidance from Allah the Almighty. He called on Ahmadi parents to devote the lives of their unborn children to the propagation of Islam Ahmadiyyat.

For more details, see “A new era of servants for Islam”, at alhakam.org (3 April 2020, p. 19).

29 March - 4 April 3

April 4 April

Inaugural Friday Sermon at Baitur Rahman Mosque, Valencia, Spain

Hazrat Khalifatul Masih IIIrh leading a silent prayer at Karachi airport before the departure of his tour to Europe and West Africa

Lessons from the blessed example of the Promised Messiah

Ayesha Naseem UK

By the grace of Allah the Almighty, we are now passing through the second ‘ashra of Ramadan and at the same time, the Ahmadiyya Muslim Jamaat worldwide will also be celebrating Promised Messiah Day on 23 March in commemoration of the fulfilment of the grand prophecy of the Holy Prophetsa regarding the advent of the Messiah and Imam Mahdi.

At this beautiful coincidence of Promised Messiah Day falling in the blessed days of Ramadan, let us take a look at the practices of the Promised Messiahas that encourage and motivate us to emulate his example. The following guidance and examples from the life of the Promised Messiahas will, insha-Allah, prove beneficial to all the readers.

On one occasion in 1898, the Promised Messiahas said:

“The Arabic word ramadun refers to the heat of the sun. In Ramadan, a person restrains themselves from food and drink, and all other physical pleasures. Further, an individual develops within themselves a burning passion and fervour to fulfil the commandments of Allah Almighty. Therefore, spiritual, and physical warmth and heat constitute the Arabic word known in dual form as Ramadan […].” (Malfuzat [English], Vol. 1, p. 217)

Regarding the month of Ramadan and its blessings, the Promised Messiahas said:

“The month of Ramadan is a blessed one. It is a month of prayer. [...]

“As for me, I only leave my fast if I have reached a state that is near death. Otherwise, my disposition feels an aversion to foregoing the fasts. These are blessed days; they are days in which the grace and mercy of Allah Almighty are sent down.” (Malfuzat [English], Vol. 3, p. 96)

Recitation during Tahajjud

Hazrat Dr Mir Muhammed Ismailra related to Hazrat Mirza Bashir Ahmadra:

“In 1895, I passed the entire month of Ramadan in Qadian and offered the Tahajjud – i.e., the Tarawih – prayers behind the Promised Messiahas throughout the month. It was Huzoor’sas custom to offer the Witr prayer in the first part of the night and eight rak‘aat [units of prayer] of the Tahajjud prayer in divisions of two in the latter part.

“In it, he would recite Ayat-ul-Kursi in the first rak‘ah, i.e., وهَ الَاْ هِلۡاْ الَ هَلَّلاْ up until ي�عْلۡاْ وهَ و ميۡﻈعْلۡاْ and in the second rak‘ah, he would recite Surah al-Ikhlas. Mostly, whilst in ruku‘ or sajdah, he would recite:

ﺚيۡغِتَسُاْ كَتَمِحْرَبَ مَويۡقُ اي �� اي

“‘O Living and Self-Sustaining God, with Your mercy do I seek help.’ His manner of reciting this was such that I would be able to hear his voice.” (“Practices of the Promised Messiahas in Ramadan”, Al Hakam, 3 May 2019)

Ramadan routine of the Promised Messiahas

Hazrat Seth Abdur Rahmanra of Madras sought permission from the Promised Messiahas to return to Madras for some important work. He had also received a telegram to return. The Promised Messiahas said:

“It is absolutely imperative for you to remain here during this blessed month.”

The Promised Messiahas also said:

“I am ready to make such a prayer in your favour that would even move mountains […]. During these days, I sit with my friends less than usual and remain in solitude for longer. This is truly to the benefit of my friends. I pray in seclusion with time and freedom and spend a better part of the night in prayers.” (Al Hakam, Vol. 4, No. 3, 24 January 1900, pp. 1-6)

Trust in God

Beyond the examples from the month of Ramadan itself and the guidance of Huzooras on how to best spend this month, we also find faith-inspiring and moving anecdotes from his life.

Hazrat Maulana Abdul Karimra of Sialkot has written a detailed personal account of his life with the Promised Messiahas. Regarding the Promised Messiah’sas unwavering trust in Allah the Almighty, it is narrated:

“One day, His Holinessas said: ‘If the people possessed righteousness, they would set out of their homes like birds, with an empty stomach, and return with their bellies full.’” (Life of the Promised Messiahas, p. 45)

Passion for service to Faith

Hazrat Maulana Abdul Karimra of Sialkot recalled:

“Any friend who offers any kind of service, or brings a verse that they have written, or writes an article in support of the truth, receives appreciation from His Holinessas who expresses immense joy. He says time and again: ‘If any individual gives us even a single word in support of the Faith, I find it to be more valuable than a pouch of pearls and gold coins.’” (Ibid., p. 75)

Hazrat Maulana Abdul Karimra of Sialkot added:

“In essence, the centre of all his efforts

is religion and service to its cause.” (Ibid., p. 75-6)

He further narrated that the Promised Messiahas stated: “A person who desires that I should love them, and that my humble and fervent prayers reach heaven in their favour, must assure me that they are able to serve the Faith.” (Ibid., p. 76)

Hazrat Maulana Abdul Karimra of Sialkot further recalled:

“His Holinessas has said on oath many times: ‘I love everything for the sake of God Almighty, whether it is my wife, my children, or my friends. My relationship with everyone is for the sake of Allah Almighty.’” (Ibid.)

Reformation

In terms of the reformation of others,

Hazrat Maulana Abdul Karimra of Sialkot has written:

“His Holinessas does not address anyone directly and reproach them if they commit an error or mistake. If someone’s action displeases him, in different ways, he will deliver an address in general terms. If the individual is blessed, he will understand himself and will feel remorse for his action. When His Holinessas delivers an address to counsel and teach his companions, each and every one of them feels with certainty that they are the ones whose weaknesses are being discussed by His Holinessas. As such, this wholesome method of reformation and purification takes place in the most excellent of manners; no one is faced with a trial, and no one’s dignity and honour are injured, so

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Opinion Ramadan: A month of reflection for people of all beliefs

Fazal Masood Malik & Farhan Khokhar Canada

The practice of intermittent fasting has gained significant traction in recent years, with individuals from diverse backgrounds embracing this dietary approach. It involves strategically alternating between periods of eating and fasting, enabling individuals to reap a multitude of potential benefits.

Adherents of intermittent fasting often willingly abstain from certain food groups or caloric intake during designated fasting windows. This self-imposed dietary restriction is driven by a desire to achieve specific objectives, such as weight management, improved metabolic health, or enhanced overall well-being.

Interestingly, many practitioners report a sense of empowerment and control over their dietary habits, as they continuously deny themselves certain types of foods during their fasting periods. This discipline and commitment to the practice are often rewarded with a heightened sense of accomplishment and satisfaction upon achieving their desired outcomes.

Indeed, numerous individuals have reported achieving their health goals through the consistent practice of intermittent fasting.

The concept of fasting finds its roots in various spiritual and religious traditions. The holy Quran, the sacred text of Islam,

that the vein of ignorance may not further provoke them and make them more brazen in sin.” (Ibid., p. 79-80)

Noting the Promised Messiah’sas patience and self-restraint when encountered with opposition, Hazrat Maulana Abdul Karimra of Sialkot has narrated:

“One day, His Holinessas said: ‘I possess such control over myself, and God Almighty has made my soul so true a Muslim, that if someone were to sit before me and go on uttering—for an entire year— the most filthy and obscene profanities that one could imagine, ultimately, they would be embarrassed themselves and would have no choice but to concede that they were unable to weaken my patience.’” (Ibid., p. 88)

Kindness and compassion for humanity

Hazrat Mirza Bashir Ahmadra has written Sirat-i-Tayyaba:

“Pertaining to the Promised Messiah’s kindness and compassion for fellow human beings, the first thing that comes to mind is the pledge he took, under Divine command, from everyone who accepted his claim and joined the Movement – the pledge of bai‘at which forms the bedrock foundation of the entire structure of the Ahmadiyya

states: “O ye who believe! Fasting is prescribed for you, as it was prescribed for those before you, so that you may become righteous.” (Surah al-Baqarah, Ch.2: V.184)

One of Ramadan’s clearest messages is the importance of empathy. By experiencing hunger and thirst during the fast, Muslims gain a first-hand understanding of the suffering of the poor. This realisation should spur action to fight poverty and hunger globally. A wider embrace of such empathy by people of all faiths could compel society to remedy the severe inequalities still plaguing our world. We all stand to benefit from a more equitable distribution of resources.

Patience is also honed by the discipline required to fast from sunrise to sunset. This patience, if practised more universally, could greatly aid conflict resolution worldwide. Rather than reacting hastily out of anger, exercising restraint and seeking to understand an adversary’s perspective can prevent disputes from escalating into violence. Patience helps replace a mindset of aggression with one of reconciliation. This is a virtue direly needed in our political discourse.

Most profoundly, Ramadan instils deep gratitude for life’s blessings. Countering our human tendencies of greed and envy with thankfulness for what we have can significantly improve social cohesion. This shift in perspective makes us more likely to share our time and resources to help others

Movement. This pledge has ten clauses, and is well known to all and sundry, having been published very early in the history of the Movement, and continually in circulation among the members of the Movement, as well as outside the Movement. Under clauses four and nine of this pledge, the Promised Messiahas enjoins everyone who joins the Movement to promise that:

“Generally speaking, in the case of all creatures of God, and especially in regard to the Muslims, he should pledge that he would exercise the fullest care lest, under the influence of some human passion, he should do harm of any kind, either with his tongue, or hand, or in any other way.”

Similarly: “That solely and purely for the sake of God, he would always keep himself occupied in the ways of love and sympathy for the creatures of Allah in general; and as far as it might lie in his power, he would strive, with all his faculties, and other blessings he has received from God, to be of benefit for all fellow human beings.”

(Ishtihar Takmil-e-Tabligh, 12 January 1889)

Hazrat Mirza Bashir Ahmadra elaborated on this and stated:

“This is the pledge that forms the door of entry into the Movement, and it was, given

generously. A community that collaborates is one where people of all backgrounds can thrive.

One can envision a society where citizens of all faiths and backgrounds widely embrace and practice these timeless virtues. Such a society would likely experience less conflict, inequality, and suffering, as individuals cultivate a deeper sense of compassion, resilience, and appreciation for the blessings in their lives.

Thus, the holy month of Ramadan presents an opportunity for all individuals, irrespective of their religious affiliations, to reflect on how they can more deeply incorporate these universal lessons into their daily lives. While the specific practices of Ramadan, such as fasting and increased acts of charity, may be rooted in Islamic tradition, the virtues they nurture transcend any one religion and can serve as a source of personal growth and societal betterment for all.

For Muslims, however, the significance of Ramadan extends beyond cultivating these virtues. It is a time of spiritual renewal, and the observance of fasting and other religious obligations is believed to have profound implications for one’s well-being, both in this life and in the hereafter.

Fasting during Ramadan is not merely a physical exercise but a means of purifying the soul and atoning for past transgressions. It is believed that this temporary embrace of discomfort and sacrifice obliterates sins

this position by the Promised Messiahas under a Divine command to this effect – a pledge without which no true Ahmadi can look upon himself as being an Ahmadi at all.

“Now we shall do well to pause for a moment, and to ponder deeply over the matter. Where a teacher and religious reformer lays the foundation of entry into his Movement, and of spiritual contact with himself, on this that anyone who takes bai’at at his hand would treat all human beings with kindness and sympathy, would strive to be of benefit to them in every possible way, and would in any case, refrain from doing them harm of any kind, it goes without saying that the personal example of such a teacher and reformer in all these respects should be of a very high order. And here in the case of the Promised Messiahas, we find that it was really so.” (Sirat-i-Tayyaba [English], p. 33)

“Often he used to say that he was not the enemy of anyone at all in the world; that his heart was always brimful of love and sympathy for mankind. For instance, in one place he writes: ‘I desire to make it plain to all Muslims, Christians, and Hindus, and Aryas, that in the whole world I look upon no one as an enemy. For all mankind, I have

and shortcomings, rejuvenating the soul and preparing it for its ultimate abode in the afterlife. While intermittent fasting may benefit one’s physical appearance in this world, the act of fasting during Ramadan holds the added spiritual advantage of ensuring a favourable fate in the hereafter.

In this light, Ramadan presents a unique opportunity for willing personal sacrifice in pursuit of a greater outcome – a chance to willingly embrace temporary discomfort as a means of achieving spiritual renewal and drawing closer to Allah.

love of the same kind as a kind and loving mother has for all her children, in fact, even more than that. I am the only enemy of those false beliefs, which are an outrage against Truth. Sympathy for all mankind I look upon as a moral obligation, a duty; and my principle is to abhor all falsehood, shirk, (i.e., setting up gods with God) oppression, evil and immorality.’” (Arba‘in, No. 1, p. 2, accessed from Sirat-i-Tayyaba, pp. 33-34)

Hazrat Mirza Bashir Ahmadra then reiterates: “We should carefully remember that this claim was not a mere empty boast; it is a fact that every moment of the Promised Messiah’sas life was spent for the benefit of mankind, and those around him wondered and marvelled at the excellence and height of his morals that even his worst enemies he loved as a mother loves children.”

Another anecdote that demonstrates the deep anguish and concern Huzooras had for mankind. It is mentioned by Hazrat Mirza Bashir Ahmadra that:

“Hazrat Maulvi Abdul Karim, who had his residence in a portion of the home of the Promised Messiahas, related that once, during the days when the plague was raging

Faruk Tokluoğlu | Pexels

13 veils between people and the Companions of the Promised Messiah

Iftekhar Ahmed Ahmadiyya Archive & Research Centre

Among the treasures of Ahmadi Muslim literature, Sirat-ul-Mahdi, penned by Hazrat Mirza Bashir Ahmadra MA, holds a distinguished place. Nestled within its pages lies a thought-provoking discourse, entry no. 157, which unveils some intricate realities about the Companionsra of the Promised Messiahas. At the heart of his discourse lies a profound realisation: the path to appreciating true worth is often obstructed by veils of perception and circumstance. With a masterful blend of theological acumen and historical nuance, Hazrat Mirza Bashir Ahmadra elucidates 13 profound reasons that often obscure the true essence of this sacred community from the eyes of the beholder. Drawing upon the wellspring of divine revelation and the profound teachings of the Promised Messiahas, he navigates the complexities of this subject with finesse, offering a multifaceted perspective that challenges conventional assumptions.

1. Contemporaneity

Hazrat Mirza Bashir Ahmadra begins by unveiling the first veil that obscures our appreciation of the Companionsra—the veil of contemporaneity. He explains that just as being from the same homeland poses an obstacle to recognising a person’s true worth, as reflected in the saying, “No prophet is debased except in his own land,” similarly, being contemporaneous is a great obstacle to comprehending true worth. This bias seems to work naturally within humans. Since the Community of the Companionsra of the Holy Prophetsa is from a distant era for people of this age, while the Community of the Promised Messiahas is from their own time and before their very eyes, they generally cannot comprehend the worth of the Companionsra of the Promised Messiahas However, Hazrat Mirza Bashir Ahmadra assures that when this era passes and the Community that attained companionship of the Promised Messiahas becomes a thing of the past, future generations will view the same Community with a perspective that unveils their true grandeur, unobscured by the veil of contemporaneity.

2. Limited historical understanding

The second reason, as expounded by Hazrat Mirza Bashir Ahmadra, is that people are generally not well-versed in Islamic history in detail, but here they are witnessing the events with their own eyes. Their understanding of the Community of the Companionsra of the Holy Prophetsa

is typically derived from the sermons of preachers, who, in order to create an impactful effect with their words, generally embellish and relate particular events and sayings in a way that generates awe and inspiration. Consequently, people start to assume that all individuals of that Community were imbued with the same exalted hue in all situations, forming an idealised picture in their minds. However, when they evaluate the Community of the Promised Messiahas by the same criterion, they witness firsthand, the human frailties and imperfections in certain individuals. This difference in perception can lead to an inadvertent underestimation of the grandeur of the Promised Messiah’sas Companionsra

3. Disparate circumstances

The third veil, as identified by him, is that the states of the Companionsra of the Holy Prophetsa are available to us in an organised and documented form from the perspective of their collective body. In contrast, despite being contemporaneous, the states of the Companionsra of the Promised Messiahas are not yet available to us in such a manner. He asserts that if the accounts of the Promised Messiahas and his Companionsra are collected and documented in an organised way, akin to Islamic history, then their reality will be unveiled, insha-Allah He highlights that even the Companionsra themselves were not fully aware of the detailed accounts of the Companionsra of the Holy Prophetsa that we now know or can know about them as a collective body. This lack of organised documentation obscures the true essence of the sacrifices and sublime examples set by the Companionsra of the Promised Messiahas, awaiting to be unveiled when their chronicles are properly compiled.

4. Trials of a different nature

The fourth veil, as elucidated by him, is that every era has different characteristics and different circumstances. The Companionsra were destined by Divine Will to face such physical opportunities that highlighted their faith as firm believers and manifested it to the world. However, the Community of the Promised Messiahas was not destined to face trials of that kind. Nonetheless, he expresses hope that if faced with similar circumstances, their faith too would have become manifest in the same way, commensurate with their ranks. He cites the example of the two individuals from among the Companionsra of the Promised Messiahas who faced the occasion where their lives were demanded as a sacrifice in the way of God, and the world has witnessed the sublime example they set, referring to the martyrs of Kabul. The unique challenges faced by each era shape the manifestation of faith in different ways, yet the resolve of true believers remains unshaken, irrespective of the trials they encounter.

5. Intensity of opposition

The fifth veil, which he states that people generally fail to see through, is that in order to accurately assess the level of reform of a people, it is necessary to gauge the opposing forces that confront that people on the path of faith. He explains that if a people faces extremely formidable and perilous opposing forces, then even a relatively short distance travelled by them on that path holds great merit and eminence. Thus, it is insufficient to merely observe how far a people has progressed; one must also consider the obstacles they faced in achieving that progress. From this perspective, he affirms that the reform of the Ahmadiyya Muslim

Community is truly miraculous, for it is an acknowledged fact that the opposing forces working against faith in this era have no parallel in past eras. He contends that these trials are greater than even the era of the Holy Prophetsa, because this is the era of the Dajjal, about whom it is stated in traditions that all prophets have warned their peoples, and the Holy Prophetsa himself warned his followers greatly.

6. Veil of mortality

The sixth veil that obscures our vision, according to him, is the natural human tendency to overlook the virtues of the living while amplifying their weaknesses. He reminds us that it is only after death that the virtues of individuals truly shine forth, while their imperfections fade into obscurity. This phenomenon is particularly evident in our perception of the Companionsra of the Promised Messiahas, as we witness their frailties first-hand during their lifetimes. Yet, as time passes and their memories become etched in history, their sincerity and sacrifices will undoubtedly emerge as beacons of inspiration, just as we are experiencing practically: the virtues of those friends who have passed away are leaving a deeper impression compared to those still alive among us. This veil prevents us from truly appreciating the greatness of those who walk among us until the passage of time unveils their true worth.

7. Conflating individual and collective reform

The seventh veil, as highlighted by him, stems from the misconception that individual reform is the sole criterion for judging a community’s transformation. He enlightens us that there is a difference between individual reform and the collective reform of a community, and their criteria are separate. For a community to be considered reformed, it is not necessary that all its individuals be reformed. Rather, a people whose majority has undergone transformation within themselves and developed the light of faith and righteousness will be called reformed, even if some individuals do not exhibit reform. Similarly, it is also not necessary that all reformed individuals be at the same level of righteousness, as it is an established fact that people exist at different spiritual ranks. Hence, the condition of the Community should be looked at as a collective body while keeping in mind the diverse natural faculties and innate capacities of different individuals. This understanding is crucial in accurately assessing the reform of the Ahmadiyya Muslim Community as a whole.

8. Visibility of weakness

The eighth veil that he identifies is cast by the observation that weak people, even if very few in a community, appear more visible because evil catches the eye, while goodness, due to its subtlety, is generally not perceived by the senses. He shares his personal experience of witnessing that even if there are only five or ten wicked people among thousands, people generally get the impression that most are wicked and good people are few, because the wicked person becomes prominent due to his wickedness and people’s attention is immediately drawn towards him. However, when that era passes, it is as if the speck has left the eye, and only the subtle and cool air of goodness remains to soothe it. This natural human tendency to be drawn towards the visible manifestations of weakness, while overlooking the quiet goodness that pervades, can distort our perception of the Companionsra of the Promised Messiahas

9. Presence of hypocrites

The ninth veil, according to him, stems from the misconception that there are no hypocrites within the Ahmadiyya Muslim Community, unlike during the time of the Holy Prophetsa when hypocrites were present. He emphatically dispels this notion, stating that just as there were hypocrites back then, there are hypocrites now as well. The idea that hypocrisy was possible during the era of the sword, which could not occur in this era of freedom, is a foolish thought. Firstly, he clarifies that this would imply—and he seeks Allah’s refuge from such a notion—that Islam was being accepted under coercion at that time, which is absolutely wrong and baseless. Secondly, even if Hypothetically, there was a fear of the sword, the sword is not the only force that can exert pressure on human nature. There are numerous other factors that can persuade a weak person to act against their conscience. Hazrat Mirza Bashir Ahmadra observes that hypocrisy is witnessed more in daily life nowadays than perhaps in any past era.

10. Indistinct Companions

The tenth veil, highlighted by him, arises from the lack of clear delineation between the Companionsra of the Promised Messiahas and other Ahmadi Muslims. Unlike the Companionsra of the Holy Prophetsa, whose identities are distinct through the compilation of history, the Companionsra of the Promised Messiahas are often intermingled with those who embraced the faith after his demise. He, emphasises the importance of recognising, that true companionship is defined by the privilege of being in the direct presence and tutelage of the Holy Prophetsa or the Promised Messiahas. He states that, in his view, only those are called Companionsra of the Holy Prophetsa who were present during his time and had the privilege of being in his company in a state of faith and received teaching and training from him. Until historical accounts clearly demarcate this sacred circle, any inference about the Companionsra of the Promised Messiahas may be premature. This lack of distinction poses a challenge in accurately assessing the

Companionsra of the Promised Messiahas, as they are intermixed with non-Companions, complicating the process of forming a comprehensive opinion about them as a collective body.

11. Admonitions and praises

The eleventh veil, highlighted by him, arises from the misconception that the Promised Messiahas did not explicitly praise his Companionsra, contrary to the Quranic commendations bestowed upon the Companionsra of the Holy Prophetsa However, he dispels this notion by directing our attention to the revelations of the Promised Messiahas, which are replete with praises for his esteemed Companionsra. He elucidates that the act of admonition and exhortation is a crucial aspect of spiritual guidance, serving to selectively present the exemplary deeds of the past while simultaneously exposing the weaknesses of the audience. This approach aims to motivate individuals towards righteousness by making them aware of their shortcomings, thereby spurring them to strive for progress. The Promised Messiahas, in a letter to the apostate Abdul Hakim Khan, clarified this principle, stating that he always exhorted his followers to make further progress and did not remind them of their virtues, though he was pleased with them in his heart. This practice, he explains, was also commonly employed by the Holy Prophetsa, as narrated in the traditions. Therefore, no adverse inference should be drawn about the Ahmadiyya Muslim Community based on certain statements of the Promised Messiahas or his Khulafa which may highlight their weaknesses, as this was a means to inspire spiritual growth.

12. Scriptural acknowledgement

The twelfth veil, as elucidated by him, addresses the perception that the Holy Quran has praised the Companionsra of the Holy Prophetsa, but no such praise would be observable for the Companionsra of the Promised Messiahas. Hazrat Mirza Bashir Ahmadra asserts that this notion is erroneous, for the revelations of the Promised Messiahas abound with praises for his Companionsra. Moreover, he emphasises that there is no need for separate praise, as

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all over the country, claiming thousands of victims, he heard the Promised Messiahas praying most fervently in absolute privacy.

Maulvi Abdul Karim writes:

“‘During the time the Promised Messiahas was offering this prayer, there was such fire and pain and distress in his voice as to make the heart of anyone who heard melt in such torture of mine as if a woman were crying in the throes of delivery. On trying to catch the words, I found he was praying for mankind to be delivered from the curse of the raging plague, and he was saying: ‘O God, if all these people perish in the chastisement of this plague, then who would be left to worship Thee.’” (Sirat Hazrat Masih-e-Maud by Sheikh Yaqub Ali Irfani, accessed from Sirat-i-Tayyaba, pp. 34-35.)

the Quranic verse “And He will raise him among others of them who have not yet joined them” (Surah al-Jumu‘ah, Ch.62: V.4) explicitly includes the Companionsra of the Promised Messiahas within the fold of these praises bestowed upon the Companionsra of the Holy Prophetsa. The Promised Messiahas himself has expounded upon this verse in his writings, explaining that just as the grace of the Holy Prophetsa was bestowed upon his Companionsra, in the same way, without any distinction or difference, the grace will be bestowed upon the Community of the Promised Messiahas. This understanding, rooted in the explicit words of the Holy Quran, dispels any doubts regarding the exalted status of the Promised Messiah’sas Companionsra and their inclusion in the divine praises bestowed upon the blessed company of the Holy Prophetsa

13. Divinely ordained gradual progress

The thirteenth veil, according to him, is rooted in the divine decree that the progress of the Ahmadiyya Muslim Community is destined to be gradual, akin to a seed sending forth its shoot, as mentioned in the Quranic verse: “like unto a seed-produce that sends forth its sprout.” (Surah al-Fath, Ch.48: V.30) He cites the Promised Messiah’sas explanation that this verse refers to the Community of the Promised Messiahas, indicating that their progress is not destined to be revolutionary, but gradual, like a plant that sprouts its weak shoots from the ground in the beginning and then gradually grows stronger. He elucidates the wisdom behind this gradual progression by drawing

‘He was a Light which Shone in this World for the Benefit of Mankind’

Hazrat Dr Mir Muhammad Ismailra wrote in one of his articles:

“The Promised Messiahas was very gentle and mild of heart and temperament, merciful and magnanimous, very hospitable, the most courageous among men. In times of hardship and trial, when the hearts of others sank in their breasts, he marched forward fearless like a lion. Forgiveness, overlooking the faults of others, liberality, humility of mind, loyalty, simplicity, love of God, love for the Holy Prophetsa, respect for those holy persons eminent in the history of Islam, sanctity of commitment, beauty in actual daily life, dignity, jealous regard where a point of honour was involved, right resolve, a smiling face and an open brow – these were the most prominent traits of

an analogy with physical and spiritual illnesses. Just as some illnesses are severe and tormenting, requiring immediate treatment for quick recovery, while others are chronic, necessitating a long, regular course of treatment, the moral and spiritual ailments of this era are akin to chronic diseases like tuberculosis.

Conclusion

In this captivating exploration, Hazrat Mirza Bashir Ahmadra has unveiled thirteen veils that obscure our true appreciation of the Companionsra of the Promised Messiahas. Through his profound insights, we are invited to transcend the limitations of our temporal perspectives and embrace the grandeur of this sacred Community. He eloquently stated that when the accounts of the Promised Messiahas and his Companionsra are collected and documented in an organised manner like early Islamic history, reality would be unveiled, God willing. He emphasises that these thirteen veils stand as obstacles to recognising the true worth of the Community established by the Promised Messiahas, though they do not diminish the eminence of the Community as a collective body. With his reassuring words, he reaffirmed the exalted status of the Companionsra, rooted in the very legacy of the Holy Prophetsa himself, saying that indeed, the achievement of the Promised Messiahas was truly unparalleled, but this achievement was, in reality, the achievement of the Holy Prophetsa himself, for the success of a disciple is the success of the teacher, and the victory of a servant is the victory of the master.

his character and personality [...]. Indeed, he was a light which shone in this world for the benefit of mankind, and he was like the gentle and fruitful rain which comes down after difficult years of dryness and enriches the earth.” (Sirat-ul-Mahdi, Part III, concluding note, accessed from Sirat-iTayyaba, pp. 49-50)

Conclusion

So, while this Ramadan, we try to improve our standards of worship and our relationship with Allah the Almighty, we also pause and reflect on the exemplary life and character of the Promised Messiahas –which can direct us all to try and strengthen our faith and our relationship not just with the Creation of God Almighty but importantly, God Almighty Himself. May Allah enable us all to do so. Amin.

Qadian | Wiki Commons

Montagu William Douglas’ visits to the Fazl Mosque London in 1936 and 1939

Ata-ul-Haye Nasir

Al Hakam

In 1897, a false lawsuit of attempted murder was initiated against Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Mahdi, by a Christian missionary named Henry Martyn Clark (1857-1916). The judge assigned in this case was Lieutenant Col. Montague William Douglas CSI, CIE (1863-1957). He acquitted Hazrat Ahmadas, declaring the accusations made by Martyn Clark as fabricated stories.

Promised Messiah’sas words about Captain Douglas

During an address in July 1899, Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Mahdi, said:

“As such, one ought to observe the wisdom of Captain Douglas. When Maulvi Muhammad Husain Sahib of Batala said in my connection that I claimed to be a king and an announcement was also read out before him, he was able to grasp with remarkable sagacity that all this was a conspiracy and he refused to lend an ear to any of the falsities of my opponents. Without doubt, in Izalae-Awham and other books, my title ‘Sultan’ or King has been written, but this is in the context of the heavenly kingdom, for I have nothing to do with worldly kingdoms. [...]

“In short, Captain Douglas astutely reached the depth of these matters and dealt with complete justice, without leaning even slightly towards either one of the two parties involved out of partiality. In standing for justice and supporting the oppressed, he demonstrated an example of such excellence that I sincerely hope all the esteemed officials in our government forever uphold this lofty example of justice—a perfect example of equity which even leaves behind the justice of Nusherwan.” (Malfuzat [English], Vol. 2, p. 31)

‘This noble judge will be fondly remembered’

In another instance, the Promised Messiahas writes:

“Captain Douglas, who took the place of Pilate as presiding judge in my case, allowed me to be seated. Hence, this Pilate proved himself far more virtuous than the Pilate of the Messiah son of Mary. For, in issuing his verdict, he courageously and stringently remained committed to the rules of the court and paid no heed to any external pressure, nor was he prejudiced by religion or ethnicity. He held court so impeccably that if his person was held up as a means of pride for the nation and as an example for his fellow judges, it would be entirely justified. To pass fair judgment

is a difficult task. Unless one breaks off all their ties they cannot rightly fulfil the duties of this office. But I can honestly testify that this Pilate faithfully discharged his duty— whereas the first Pilate of Rome was unable to fulfil his duty so faithfully. His cowardice led to great hardships for the Messiah. Thus, this difference ought to always be remembered by our community for as long as the world exists and as the community grows into the hundreds of thousands and millions, this noble judge will be fondly remembered. It was his good fortune that God chose him for this task. It must be extremely trying for a judge to confront

two parties, one of whom is a missionary for his religion and the other holds a belief that is at variance with his own, especially when the judge has been informed that the latter holds stark religious differences. But this courageous Pilate resiliently took on this test, despite the fact that he was shown passages from my books, which owing to a lack of erudition, were interpreted as unduly hostile to Christianity. But, despite this opposing effort, his facial expressions remained impassive, for his enlightened conscience had already arrived at the truth. And because he pure-heartedly sought the truth behind the case, God helped him and

revealed upon his heart the truth, and as a result the reality was disclosed to him. He was gladdened for having been able to find the path of justice. Indeed, it was only due to his fairness that he gave me a seat just as was given to the plaintiff. But, when Maulvi Muhammad Husain came to provide his testimony against me in the way that the High Priest had testified, he found that I was seated. As such, his eyes did not look upon me in the state of disgrace that he so desired. At this, he thought to himself that equal treatment would have to suffice and

Daily Sketch, 13 April 1936 Col. M W Douglas with local Ahmadis and other guests at the Fazl Mosque, 1936 | Image: Library

so he requested a chair for himself from our Pilate. However, he reprimanded him and loudly proclaimed that neither he nor his father had ever been given the right of a chair [in any government institution] and that there was no official instruction to provide him a seat.” (Noah’s Ark [Kashti-eNuh], pp. 89-90)

Montague William Douglas visits the Fazl Mosque in 1936

Colonel Douglas visited the Fazl Mosque on 12 April 1936. The Daily Sketch reported under the heading “They Call Him ‘The Just Pilate’”, and published a photograph of Colonel Douglas with Hazrat Maulvi Sher Alira, with the following caption:

“Colonel Montagu W. Douglas chatting with Hazrat Maulvi Sher Ali[ra] at the London Mosque.”

This was followed by a detailed report, stating:

“Judge Meets Witness After Forty Years

“Known to more than a million and a half of the Ahmadiyya Community in India as ‘the just Pontius Pilate’, Colonel Montagu W. Douglas, of the United Services Club, and formerly High Commissioner of the Andamans, met yesterday at the London Mosque, Hazrat Maulvi Sher Ali[ra], a companion of the accused in the trial which

won the colonel his soubriquet 40 Years ago.

“Sher Ali has come to translate the Koran [sic., Quran] into English, and as he was a witness at the trial the colonel, who presided, was invited to the mosque to meet him. There they talked over the event which has an important place in later Mohammedan history.

“Colonel Douglas, who retired from the Indian Government service in 1920, told the Daily Sketch yesterday that the trial took place in 1897 in the Gurdaspur district of the Punjab. The accused was Mirza Ghulam Ahmad[as]

“‘For some years previously Ahmad[as] had been hailed by his followers as the Promised Messiah, and his teachings had caused great controversy among the Hindus and other religious sects in India. Many allegations were made against him, and he was generally regarded with suspicion.

“‘I can visualise him now, standing before me accused of conspiracy to murder a missionary of the Church Missionary Society.

“Witness Coerced

“‘An Indian boy of 16, the chief witness for the prosecution, declared that Ahmad[as] had instructed him to murder the missionary, but he made several conflicting statements.

“‘I quickly reached the conclusion that there was no case against Ahmad[as] and acquitted him. Later it was learned that the boy had been coerced to tell a story that was completely false. The trial became famous and Ahmad’s[as] adherents grew to immense proportions.

“‘As far as I was concerned, the acquittal of Ahmad was simply a matter of judicial

procedure, but the community has chosen to describe me as “the just Pontius Pilate.”’

“Imam A.R. Dard[ra], head of the London Mosque, the headquarters of the community, told the Daily Sketch that Ahmad died in 1908 and was succeeded by [Hazrat Hakeem Maulvi Noor-ud-Deenra and then by] Mirza Mahmud Ahmadra, the present leader.

“‘Col. Douglas is very much loved by the community,’ he said. ‘He set a fine example of British justice.’” (Daily Sketch, 13 April 1936, p. 10)

On 30 July 1939, Montague William Douglas presided over a gathering held at the Fazl Mosque in London to honour the Promised Messiahas, which served as a ceremonious recognition of the Promised Messiah’sas enduring legacy.

The South Western Star reported under the heading “Southfields Mosque: Promised Messiah Honoured”:

Continued on page 16 >>

Jalsa Salana 2024 held in Paraguay

Mishaal Baten Paraguay Correspondent

Jamaat-e-Ahmadiyya Paraguay held its 4th Jalsa Salana in the city of Paraguarí on 25 February 2024.

On the Friday before the Jalsa, members gathered for Jumuah prayer in the Asunción mission house, after which lunch was served. In the evening, a question-and-answer session was held where local members and tabligh contacts were invited to ask questions about Islam. The panellists for this session were Abdul Sattar Khan Sahib from Colombia and Abdul Rashid Anwar Sahib from Canada. 25 people attended this session.

After lunch and the combined Zuhr and Asr prayers, the second session began, which was presided over by Abdul Rashid Anwar Sahib. The highlight of the Jalsa Salana was a special message from Hazrat Amirul Momineenaa, which was read out in English and Spanish.

115 people attended this Jalsa from all over the country, including friends from

the local cities of Paraguarí, Asuncion, Atyra, Encarnación, Villarrica, and Caaguazú.

This year, we had representation from four countries, namely Paraguay, Canada, Spain, and Colombia. Three pious souls entered into the fold of Islam Ahmadiyyat on this blessed day, Alhamdulillah <<

On 24 February, local members gathered to listen to the Spanish translation of the concluding address of Hazrat Khalifatul Masih Vaa delivered on the occasion of Jalsa Salana Ghana. After this, a group of volunteers proceeded to the jalsa gah in Paraguarí to make arrangements for the following day.

The first session of the Jalsa was presided over by Abdul Sattar Khan Sahib. The session began with a recitation from the Holy Quran, followed by Urdu poems and speeches.

Montague William Douglas visits the Fazl Mosque in 1939

Col. M W Douglas with Hazrat Maulana Jalaluddin Shams at the Fazl Mosque, 1939 | Image: Library

Col. M W Douglas, 1897 | Image: Library

100

Years

Ago... Berlin letter: ‘A preacher should be kind to everyone’

Al Fazl, 25 & 28 March 1924

Hazrat Maulana Malik Ghulam Faridra MA (1897–1977)

By the sheer grace and mercy of Allah the Almighty, I, along with my wife and child, arrived safely in Berlin on the morning of 18 December [1923] at ten o’clock. Not being able to meet [Hazrat] Maulvi Mubarak Ali Sahib[ra] at the station did not bother me at all, as I thought to myself that God Almighty, who has brought me here from thousands of miles, will also guide me to Maulvi Sahib[ra]. Consequently, within half an hour, I reached [Hazrat] Maulvi Mubarak Ali Sahib’s[ra] residence and was delighted to meet him. All praise belongs to Allah, who made it possible.

During the entire ship journey, I did not experience any discomfort. Moreover, I did not encounter seasickness even once in my 16-day voyage. I also had the opportunity to have discussions with an array of people on the ship.

Discourse with a priest

[One of my fellow travellers was] a priest named JC Jackson. He is the priest of the city and district of Banaras, overseeing around 100 pastors under his headship. He was on his way home on temporary leave. I had a discourse with him on various issues.

One day, we had a discussion on the infallibility [‘ismah] of Prophets. The priest said that prophets were ultimately human beings. They also committed sins, which became a lesson for us. I replied, “[According to the Bible], Jacob did not take a lesson from the sins of Lot, and likewise, David did not learn from Jacob’s sins; then how are you going to take a lesson from their sins? Moreover, prophets come for the reformation and guidance of the Creation and to establish their relationship with Allah the Almighty. When they can commit such heinous sins, as are mentioned in the Bible, then me and you are by no means exceptional.” We had a long discussion [on this subject]. He attentively listened to my words and would occasionally reiterate his earlier point.

Then, we exchanged views on the divinity of Christ. The priest said, “This issue cannot be explained to someone. A light enters into man and through it, they can understand it.” I replied, “Father! You certainly understand this issue as you possess the light. However, you cannot explain it to me because I am without light.” Then I asked, “Pray tell me, how can I have faith in this matter?” [Upon hearing my reply], he began to smile.

I presented him with the following books to read:

1. A Present to the Prince of Wales

2. Mighty Signs of the Living God

3. [The Philosophy of the] Teachings of Islam

After a few days, I asked him about his opinion regarding the claims of the Promised Messiahas. The priest replied, “He [Prophet Ahmadas] was a righteous, truthful, and pious person. However, he was mistaken in his claim.” I said to him, “You have given two contradictory statements, but surely the Bible has guided you [to reach this conclusion]. You can consider a person truthful and then call him a liar at the same time, as the righteous are also humans after all.”

The priest went on to say, “His (the Promised Messiah’sas) prophecy had no impact on me. The prediction of Tsar’s [downfall] was nothing extraordinary.”

I said, “A person who had no interest in politics and lived in a remote village of Punjab, not only prophesied about a war 12 years before its occurrence but did so with great emphasis. Was this something ordinary?” I explained this point in detail. The priest fell silent.

Tabligh endeavours

I placed a copy of the book Mighty Signs of the Living God in the common room of the [ship’s] second-class for people to read during their spare time. I observed that a lot of passengers read this book. I had two more copies of the aforesaid book that I placed at the accommodations of two Englishspeaking gentlemen.

One day, I met Dr Ajit Mohan Bose on the ship’s deck, who is the nephew of

Bengal’s famous Sir JC Bose. He probably himself holds the title of “Sir” as well. He was glad to see my turban and buttondown collar on the coat. He said, “I am very pleased to see your turban.” Then onwards, he would regularly come on the deck just to meet me. However, since he was in first class and I, on the other hand, was unable to leave my accommodation owing to the responsibilities to my child, we couldn’t meet each other too often. But whenever I met him, his first words would be, “I only come to the deck to see you. I enquire of people about you, and they say, ‘He mostly stays in his cabin.’”

I also gave Dr Ajit Mohan Bose A Present to the Prince of Wales to read. He was very pleased to have it. When he was about to disembark at Brindisi port in Italy, a man asked him, “Where will you go from London?” He pointed at me and said, “If I get the visa to Germany, I shall go to Berlin to pay my reverence to him.”

Many people had my postal address written in their diaries. However, Dr Ajit was the first person who, with great admiration and sincerity, requested my address and then wrote it in his notebook. He also promised to write to me.

A Parsi doctor named HH Fozdar, who was going abroad for his medical studies, was presented with the magazine Ahmad[as] to study.

Another friend, who belonged to a village in Kathiawar, was going to London for business. He was also my fellow traveller and a staunch opponent of Muslims. He would say, “I think that Islam turns a man into a savage and a tyrant. In my view,

Muslims are the most cruel, heartless and oppressive people in the world.” I explained to him, “You are mistaken. Islam is not responsible for the actions of contemporary Muslims. Certainly, the actions of presentday Muslims are such that they could be deemed merciless and cruel. However, Islam is essentially the directives of the Holy Quran and the sunnah of Prophet Muhammadsa.” I then gave him Hazrat Khalifatul Masih II’s book, Islam awr Digar Mazahib [Islam and Other Religions]. After reading it, he expressed that, “There is a huge difference between this Islam and the Islam of [other] Muslims.” I told him, “Today’s Muslims are as far away from Islam as you are. No other religion teaches compassion as much as Islam does. In fact, when I was about to depart from Qadian for tabligh [preaching], one of the instructions given to me by my Imam was that: ‘A preacher should be kind to everyone.’ We, [Muslims], even show compassion towards the oppressor as they destroy their spirituality with their cruel practices. On the other hand, I do not find the words [to explain the depth of compassion Islam imparts] for the oppressed.”

Turban and shalwar kameez

The ship docked for 2 hours at the first port of Italy, Brindisi. I went for a walk in the city wearing a turban and shalwar kameez As I strolled in the streets, people’s gazes were drawn towards me. The situation at the second port of Italy, Venice, exceeded

Tadib-un-Nisa, April 1923: Artist’s impression of the Berlin Mosque Hazrat Maulana Malik Ghulam Faridra

to allegations

Awwab Saad Hayat

Al Hakam

A particular narration by the Holy Prophet Muhammadsa refers to the Promised Messiahas, stating:

يَرَ�قُ يفِ ��مَ نَفَدُيۡفَ

This translates to the Holy Prophetsa declaring that the Promised Messiah will descend and “He will be buried with me, in my grave.” (Mishkat al-Masabih, Kitab alfitan, Hadith 5508)

Opponents of Hazrat Mirza Ghulam Ahmadas of Qadian levy unfounded criticism against him, pointing out that he is laid to rest in Qadian rather than Medina, where the Holy Prophet’ssa tomb resides.

Such objections stem from a failure to grasp the nuanced essence of this hadith, leading to their own quandaries. To illustrate, if Prophet Jesusas were to physically return, would the clerics withhold their belief until he met his demise and was laid to rest in Prophet Muhammad’ssa tomb? And who would dare to desecrate the sanctity of the Holy Prophet’ssa grave?

In respond further, we delve into the Promised Messiah’sas own interpretation of this prophecy. An excerpt from his 1898 publication, Noah’s Ark [Kashti-e-Nuh], offers insight into his perspective:

“Approach God with sincere hearts, and pure tongues, eyes and ears, for He will then accept you. What God requires of you, in the matter of belief, is that God

<< Continued from previous page

all expectations. Upon arrival, many people gathered at the quay when they saw my attire and my wife’s veil, forming a circle around us. Some of them laughed after seeing us, and I smiled back at them.

Priest Jackson said to me one day, “The Englishmen on the ship were asking me, “As he keeps his wife veiled, will he preach the same in Europe? European women cannot live with this veil.” I told him that: “It is the commandment of Europe’s God that women should observe purdah. My task is to convey Allah’s words to them. After that, their matter lies with God.”

Discussion on dress

When I boarded the train at the Venice station, two men approached me. One

What is the meaning of ‘He will be buried with me, in my grave’?

A series looking into the allegations raised against Hazrat Ahmad’sas personality, writings, revelations, and prophecies, along with the answers he has provided

is One and that Muhammad, peace and blessings of Allah be upon him, is His Prophet and Khaatam-ul-Anbiyaa [the Seal of the Prophets] and that he is the greatest of them all. After him, there is no Prophet except one who is cloaked in the mantle of Muhammad[sa], by way of reflection. For a servant cannot be separated from his master, nor is a branch separable from its root. Thus, one who completely annihilates himself for his master is bestowed with the title of Nabi [Prophet] by God. Such a one does not break the seal of prophethood.

When you look into a mirror, although there seem to be two, in reality, there is only one. The distinction exists between that which is real and its reflection. Such is the will of God with respect to the Promised Messiah.

This is also the secret behind the saying of the Holy Prophet, peace and blessings of Allah be upon him, when he stated: ‘The Promised Messiah would be buried in my grave;’ meaning, he and I are the same and completely identical.” (Noah’s Ark, p. 26)

On 1 May 1903, the Promised Messiahas further illuminated the subject of his burial alongside the Holy Prophetsa. During an evening discourse with his Companions, he offered profound insights into this prophecy.

He clarified that the Messengersa of Allah foretold the Promised Messiah’s spiritual union in the grave, which symbolises an indistinguishable unity between the two.

Hazrat Ahmadas reflected on this hadith, recognising it as an affirmation of the complete eradication of any perceived separation between the Holy Prophetsa and

of them was somewhat acquainted with English, so the other person, through his companion, asked me, “Why are you wearing this dress?” I replied, “It is my national dress, and my people [wear it].” He said, “Why don’t you dress like us?” I answered, “Because you don’t dress like me. You like your dress, and I like mine.”

The journey by train from Italy to Germany, where very few English-speaking people are onboard, was completed with great comfort and ease. Moreover, the manner in which Allah the Almighty helped me every step of the way is such a long story that I cannot describe it briefly.

A vision

The most pleasing thing to me in my whole journey was when I witnessed the mountains of Aden after a six-day sea

his most ardent devotee and servant, the Promised Messiahas. This interpretation underscores a profound unity of essence and purpose, suggesting that the advent of the Promised Messiahas is a direct continuation and reflection of the mission of his lord and master, Prophet Muhammad’ssa. (Malfuzat, [1988] Vol. 3, pp. 281-282)

Hazrat Ahmadas also stated:

“And to interpret the prophecy that, after his demise, the Promised Messiah will be interned in the grave of the Holy Prophet, may peace and blessings of Allah be upon him, to mean that—God forbid— the grave of the Holy Prophet, may peace and blessings of Allah be upon him, will be reopened, is the error of the literalists. Such concepts are replete with insolence and disrespect. Rather, it means that the Promised Messiah will be so close to the Holy Prophet, may peace and blessings of Allah be upon him, in nearness of station that, after his death, he will achieve the rank of nearness to the Holy Prophet, may peace and blessings of Allah be upon him, and his soul shall meet the soul of the Holy

voyage from Bombay. My heart was filled with an extreme fervour for prayer, so I prayed for the progress of Islam. That very night, I saw in a dream that I was the son-inlaw of the German Kaiser. My present wife is his daughter. He is upset that his grandson, i.e., my son Mubarak Ahmad, has converted to Islam.

When I woke up, it was dawn. I remembered the words of Kaiser. I repeated them and even wanted to write them in my diary, but I made the mistake of relying on my memory. Then, I woke up in the morning and forgot his exact words. However, I remembered the meaning [of his words] and had it written down. After the dream, when I opened my eyes, I felt a remarkable delight. I consider this dream to be a great glad tiding.

Respect for turban

Prophet, may peace and blessings of Allah be upon him, as if the two were in the same grave. This alone is the true meaning [of this prophecy]; if someone wants to interpret it differently, it is up to him.

“Spiritual people know that after death physical proximity has no meaning. On the contrary, it means that everyone who has spiritual nearness to the Holy Prophet, may peace and blessings of Allah be upon him, his soul is brought close to the soul of the Holy Prophetsa, as Allah the Almighty, says: ی�نۡجَ ي�ﺧدِاْو يَدُبۡعَ ي ي�ﺧدِافَ

“[‘So enter thou among My chosen servants, And enter thou My Garden.’ (Surah al-Fajr, Ch.89: V.30-31)]” (Haqiqatul-WahiPhilosophy of Divine Revelation, p. 394)

In summary, the phrase “will be buried in my grave” is metaphorically understood to signify that one will closely follow in another’s footsteps. This expression denotes a profound connection or resemblance between two individuals, implying that the successor will uphold and perpetuate the legacy or mission of the predecessor.

I am very surprised to think that, coming to Europe, people give up their [native] clothes and start wearing caps and hats. The turban is never seen with hatred and is not disrespected anywhere. I still wear a turban to this day. The people here definitely look at it with surprise because they are not used to seeing it. But along with this surprise comes respect rather than hatred.

The [economic] situation of Germany has changed a lot in the last two months. The goods that cost one rupee two months ago now cost ten rupees. Everything is more expensive here compared to India.

Wassalam, Ghulam Farid MA, Berlin.

(Translated by Al Hakam from the original Urdu, published in the 25 and 28 March 1924 issue of Al Fazl)

Holy Quran – Fountainhead of divine guidance

Imrana Latif Canada

“The Holy Quran is a treasure chest, but few are those who are aware of it.” (Hazrat Ahmadas, Selections from the Writings of the Promised Messiah, p. 31)

The Holy Quran, the Final Book sent down in the month of Ramadan, glows with guidance. It is the book through which mankind can attain true salvation and establish a relationship with its Author: Allah the Almighty. From the beginning, we read:

“This is a perfect Book; there is no doubt in it; [it is] a guidance for the righteous.” (Surah al-Baqarah, Ch.2: V.3)

The Holy Quran is the Perfect Book, which undertook the reformation of entire humanity and is not addressed only to one nation. It seeks the reform of all and has set forth all grades of human development. It teaches the ways of guidance and instils high moral qualities.

The Holy Quran was revealed in many intervals and it took about 23 years to complete. The disbelievers said:

“‘Why was not the Quran revealed to him all at once?’” (Surah al-Furqan, Ch.25: V.33)

To this objection, the Holy Quran responds:

“[We have revealed it] thus that We may strengthen thy heart therewith. And We have arranged it in the best form.” (Surah alFurqan, Ch.25: V.33)

Under the above-mentioned verse, we read in the Five Volume Commentary:

“The Quran was revealed piecemeal and at intervals. This was intended to serve two very useful purposes: (i) The interval between the revelation of different passages afforded the believers an opportunity to witness fulfilment of some of the prophecies made in the passages already revealed and thus their faith became strengthened and fortified. Further, it was intended to answer the objections raised by disbelievers during the interval. (ii) When Muslims needed guidance on a particular occasion to meet a particular need, necessary and relevant verses were revealed. Besides, the revelation of the Quran was spread over a period of 23 years in order to enable the Companions of the Holy Prophetsa to remember, learn and assimilate it.” (Five Volume Commentary [1960], Surah al-Furqan, Ch.25: V.33, p. 1892)

The Holy Quran is the best and ultimate source for guiding humankind towards the right path. This Holy book contains divine knowledge and this is the complete institution in itself and the guide for the people who strayed away from their paths.

It is a sure fact that the Quran is rich with knowledge and has strong benefits for its reciters and listeners. It is the natural practice of Muslims to recite and listen to the Holy Quran regularly. The Holy Prophetsa gives an example to differentiate between people who recite the Holy Quran and those who do not recite it. He stated that a believer who recites and follows the Holy Quran is akin to a fragrant and flavorful citron. Similarly, a believer who doesn’t recite the Quran but adheres to its teachings is comparable to a sweet-tasting date that lacks fragrance. On the other hand, a hypocrite who recites the Quran is like a sweet-smelling yet bitter Raihana (sweet basil), while a hypocrite who neglects the recitation of the Quran is likened to a colocynth, unpleasant in both taste and smell. (Sahih al-Bukhari, Kitab fadha’ili l-qur’an, Hadith 5059)

The text of the Holy Quran has remained unchanged over the past 1400 years. And this is not strange since God says in the Holy Quran that He Himself will guard this book. Allah Says:

“Verily, We Ourself have sent down this Exhortation, and most surely We will be its Guardian. (Surah al-Hijr, Ch.15: V.10)

What

does the Holy Quran contain?

The simple answer is, “the Qur’an was sent down as a guidance for mankind”. (Surah alBaqarah, Ch.2: V.186)

For Muslims, the Holy Quran is the Word of God and contains complete guidance for mankind. Much of the Quran is about God, His attributes and Man’s relationship with Him. But it also contains directives for its followers, historical accounts of certain prophets and peoples, arguments for accepting the Holy Prophet Muhammadsa as a true Prophet and good news for the believers and warnings for the disbelievers.

Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Mahdi, writes:

“Anyone who studies the Holy Quran will find that, from beginning to end, it provides two kinds of testimonies—the testimony of reason and the testimony of revelation. In the Holy Quran, these two are like two great streams running in parallel and influencing each other continuously. The stream of reason shows that something ‘should be’, and the stream of divine testimony assures us, like a wise and righteous informant, that ‘it is.’ The advantage of this Quranic approach is obvious, for in reading the Holy Quran a seeker finds rational evidence for its teachings—evidence the like of which cannot be found in any work of philosophy.”

(Barahin-e-Ahmadiyya [Parts I & II], p. 94)

Hazrat Mirza Masroor Ahmad,

Khalifatul Masih Vaa, in his Friday Sermon of 29 February 2008, stated that we urge our opponents to carefully examine the teachings and contents of the Holy Quran, recognising its merits in providing spiritual, moral, and social guidance for humanity.

(Friday Sermon, 29 February 2008; Al Fazl, 21-27 March 2008, pp. 5-8)

The Holy Quran carries a complete, comprehensive and final moral and spiritual law. Not only does it make claims of perfection, but it also provides undeniable proof with regard to the truth of its claims based on rational reasoning. In light of what the Promised Messiahas has

<< Continued from page 13

“A special meeting at the London Mosque, Southfields, on Sunday, in honour of the Founder of the Ahmadiyyat movement, Mirza Ghulam Ahmad[as], was presided over by Col. M. W. Douglas, C.S.I., who 42 years ago tried and acquitted Mirza Ahmad[as] on a charge of incitement to murder. The Ahmadiyya Community, a group of Muslims, believe that Mirza Ahmad[as] was the promised Moslem Messiah. This community built the London Mosque in Southfields.

“The Imam, Maulvi J. D. Shams, read a paper on the Founder of the movement. He was born in Quadian, a small Indian village, in 1834 [sic., 1835], said Maulvi Shams. Though descended from a princely line, and greatly honoured and revered, he loved to remain in seclusion with his books. In 1889, he announced that he was the Messiah. There was a great stir all over India and a storm of opposition агоsе.

“A Plot that Failed

“In 1897, a young boy was prevailed upon to say that he was sent by the Promised Messiah to kill Dr. Martin Clarke,

imparted to us, our verdict is absolutely and emphatically certain that the Holy Quran is Al-Furqan (Criterion), and as such, it clearly discriminates between what is truth and what is falsehood.

The Holy Quran grants spiritual eminence to the believers, and salvation is found through acting upon its teachings, but only the mutahharin – the pure of heart – can benefit from it, not the doubting disbelievers and the wrong-doers. The best defence of the Holy Quran is to follow in the footsteps of our beloved Prophet Muhammadsa to whom the Quran was revealed.

a Christian missionary. Dr. Clarke charged Ahmad[as] with incitement to murder. The case was tried by Col. (then Captain) Douglas, the president of that afternoon’s meeting. The boy confessed that he had been threatened into saying all that he did, and that whatever he had said against Mirza Ahmad[as] was false. Douglas acquitted Ahmad[as] of the charge.

“‘The chairman of this afternoon’s meeting,’ said the Imam, ‘will always be remembered as a symbol of even-handed Justice.’

“A Spiritual Movement

“Col. Douglas thanked the Imam for his interesting address. He said that he was often asked the main objective of the Ahmadi faith, and he replied that it was to spiritualise the Muslim religion. He considered the development of the Ahmadi faith brought the Muslim religion into proper adjustment with the life of today. When he tried the case against the Founder, 42 years ago, the followers numbered only hundreds. Now they number over a million. He wished the movement all success.”

(South Western Star, 4 August 1939, p. 3)

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Friday Sermon

Mubarak Mosque, Islamabad, Tilford, UK

1 March 2024

Muhammadsa: The Great Exemplar

After reciting the tashahhud, ta‘awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:

With regards to incidents relating to the Battle of Uhud, Hazrat Musleh-e-Maudra states:

“The Holy Prophetsa gathered the wounded and the martyrs. The wounded were treated and arrangements were made to bury the martyrs. At that time, the Holy Prophetsa came to know that the cruel disbelievers of Mecca had mutilated the bodies of some of the martyrs. Among those who were mutilated was his paternal uncle, Hamzahra, as well. The Holy Prophetsa was saddened upon witnessing this and said, ‘Through their own actions, the disbelievers have made the act of revenge against them lawful, which we considered unlawful.’ However, the Holy Prophetsa received a revelation from God Almighty at that moment that he should let the disbelievers do as they want, but that he should always hold fast to the mantle of mercy and justice.”

(Deebacha Tafsir-ul-Quran, Anwar-ulUlum, Vol. 20, pp. 254-255)

This is the teaching of Islam.

In relation to the burial and funeral of Hazrat Hamzahra it is mentioned that Hazrat Hamzahra was wrapped in a single sheet of cloth. I have briefly mentioned this in the past as well. In fact, I have done so in detail; but some details were left out. When Hazrat Hamzah’sra head was covered, both of his feet would lay bare and when the cloth was pulled towards his feet, his face would become uncovered. Upon this, the Holy Prophetsa instructed for his face to be covered and to place Harmal or Idhkhar grass over his feet. Hazrat Hamzahra and Hazrat Abdullah bin Jahshra, the nephew of Hazrat Hamzahra, were buried in the same grave. The Holy Prophetsa led the funeral prayer of Hazrat Hamzahra first. This is according to the narration of At-Tabaqatul-Kubra. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], pp. 6-7; Ahmad bin Hanbal, Musnad Ahmad bin Hanbal, Vol.

7, Hadith 21387 [Beirut, Lebanon: ‘Alam alKutub, 1998], p. 72)

As far as the discussion of whether or not the funeral prayers of these martyrs were offered, I have already spoken on this in the previous sermon.

The Holy Prophetsa prohibited the Muslims from howling and shrieking over the deceased and he did this in an extremely wise manner. In a narration, it is related by Hazrat Abdullah bin Umarra that when the Holy Prophetsa returned from the Battle of Uhud, he heard that the wives of the Ansar were crying and wailing over their husbands.

The Holy Prophetsa said, “What is the matter? Is there no one to weep for Hamzah?”

When the women of the Ansar came to know of this, they gathered to wail and shriek in lamentation over the martyrdom of Hazrat Hamzahra as well. Later on, the Holy Prophetsa went to take some rest. He was perhaps at a distance from them in the mosque. When he woke up, the women were still wailing in that very same manner.

The Holy Prophetsa said, “Will they continue crying over Hamzah today? Will they not stop? Tell them to return!” Following this, the Holy Prophetsa instructed them to return to their homes and not wail or howl over the death of anyone after that day. (Ahmad bin Hanbal, Musnad Ahmad bin Hanbal, Vol. 2, Hadith 5563 [Beirut, Lebanon: ‘Alam alKutub, 1998], pp. 418-419)

Hence, in this manner, the Holy Prophetsa prohibited them from wailing over their dead and did away with any form of wailing and howling in this manner over the dead. In this way, with great wisdom, the Holy Prophetsa remained very considerate of the sentiments of the wives of the Ansar. Instead of preventing them from mourning over the loss of their husbands and brothers, he mentioned Hazrat Hamzahra and stated that there was no one to weep for him.

The Holy Prophetsa was extremely saddened to see the corpse of Hazrat

Hamzahra mutilated after his martyrdom, but when he saw that the women of the Ansar were not stopping from wailing, and so in order to bring this custom to an end –this was one of their ancient customs – he presented his own example and instructed them to remain patient. It was such an instruction that was very effective. As for the Holy Prophet’ssa grief from losing Hazrat Hamzahra, he continued to mention him till

the end.

In his eulogy upon the martyrdom of Hazrat Hamzahra, Hazrat Ka’b bin Malikra said, “My eyes shed tears, and rightly so after the demise of Hamzah. But what good will come from shrieking, crying and wailing over the loss of the lion of God? That lion of God was Hamzah, and the morning he was martyred, the world spoke up that this martyr was indeed a valiant one.” (Ali Ibn al-

Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 3, [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 2003], p. 69)

In relation to the burial of Hazrat Mus’abra, it is mentioned that when the Holy Prophetsa reached his body, he was lying face down. The Holy Prophetsa stood next to him and recited the verse:

مهُنۡمِفَ هِيۡلَعَ هَلَّلٱ اْودُهُعَ امَ اْوقُدُصَ ٞلٞاجَرِ نَينۡمَؤۡمِلۡٱ نَمَ الٗيدُبۡتَ اْولۡدُبَ امَو رُظِتَنۡي نَمَ مهُنۡمَو ۥهِبۡحۡنَ ىٰضَقُ نَمَ

“Among the believers are men who have been true to the covenant they made with Allah. There are some of them who have fulfilled their vow, and some who still wait, and they have not changed their condition in the least.” [33:24]

Thereafter, the Holy Prophetsa stated:

ةِمَايۡقِلۡاْ مَوي هَلَّلاْ دُنۡعَ ءُاْدُهُشُّلۡاْ مكُنَأَ دُهُشُّي هَلَّلاْ لٞوسُرِ نَّإِ

“The Messengersa of Allah bears witness that you will be the martyrs before Allah on the Day of Judgement.”

Whilst addressing the Companions, the Holy Prophetsa then stated, “Visit him and send peace upon him. By the One in Whose hand is my life, he shall respond to whoever sends peace upon him until the Day of Judgement.”

Hazrat Mus’ab’sra brothers Hazrat Abu Rum bin Umairra, Hazrat Suwaibit bin Sa’dra and Hazrat Amir bin Rabi’ahra lowered his body into his grave. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah, 1990], pp. 89-90)

Hazrat Mirza Bashir Ahmadra states:

“One honourable man from among the martyrs of Uhud was Mus‘ab bin ‘Umairra He was the first Muhajir who came to Medina as a missionary of Islam. In the era of the Jahiliyyah, among the young men of Mecca, Mus‘abra was considered to be the most well-dressed and elegant, and lived in great comfort and luxury. After accepting Islam, his condition was transformed completely. In fact, there is a narration that on one occasion, the Holy Prophetsa saw him dressed in a cloth which was covered with numerous patches. At this, the Holy Prophetsa was reminded of his earlier life, and the eyes of the Holy Prophetsa began to

glisten with tears.

“When Mus‘abra was martyred at Uhud, he did not even have enough cloth by which his body could be covered fully. If his feet were covered, his head would become exposed, and if his head was covered, his feet would become bare. As such, according to the instruction of the Holy Prophetsa, his head was covered with cloth and his feet were covered with grass.” (Life & Character of the Seal of Prophets [Sirat KhatamanNabiyyeen], Vol. 2, p. 347)

After the fighting ended on the day of the Battle of Uhud, the Holy Prophetsa recited a prayer. It is mentioned in relation to this that Hazrat Rifa’ah bin Rafi’ Zuraqira narrated, “After finishing from the burials of the Companions, the Holy Prophetsa mounted his horse and the Muslims were around him. The majority of them were injured, and most of the injured were from the Banu Salamah and Banu Abd al-Ash’al tribes. There were also 14 women alongside the Holy Prophetsa. When they reached the foot of Uhud, he said, ‘Form your rows whilst I praise my Lord,’ and so they formed rows and the women formed their rows behind them, upon which he said the following words:

امِلۡ عَنَامَ الَو تَعْنۡمَ امِلۡ يَطْعْمَ كَتَمِحْرِو كَتَاكُرَبَ نَمَ انۡيۡلَعَ طَسَبَاْ مهُلَلۡاْ ،تَبَرَّقَ امِلۡ دُعْبۡمَ الَو

الَ يَذِلۡاْ ميۡقِمِلۡاْ ميۡعْنۡلۡاْ كَلۡأَسَنَ انَإِ مهُلَلۡاْ كَقُزْرِو كَلَضَفَو مهُلَلۡاْ ةِلَيۡعْلۡاْ مَوي ميۡعْنۡلۡاْ كَلۡأَسَنَ انَإِ مهُلَلۡاْ ،لٞوزُي الَو لٞوحۡي ي إِ مهُلَلۡاْ ةِقُافَلۡاْ

nor withhold what You give. None can bring near what You put far away, nor put far away that which You bring near. O Allah, grant us in abundance Your blessings, mercy, favour and provisions! O Allah, we ask You for the lasting blessings which are neither changed nor removed. O Allah, we ask You for blessings on the Day of Poverty, security on the Day of Fear, and contentment on the Day of Destitution. O Allah, I seek refuge with You from the evil of what You give us and from the evil of that which You prohibit from us. O Allah, make faith beloved to us and adorn our hearts with it. Make us averse to disbelief, deviance and rebellion, and place us among the rightly guided. O Allah, cause us to die as Muslims and raise us as Muslims and join us with the righteous in such a state that neither are we humiliated nor placed in a trial. O Allah, destroy the disbelievers who deny Your messengers and stop people from Your path. Send upon them Your chastisement and punishment. O Allah, O Lord of Truth, destroy the disbelievers from among the People of the Book! [Amin].’” (Mustafa ‘Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 4 [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah, 1993], p. 227)

This was the prayer the Holy Prophetsa recited after gathering everyone. I had previously mentioned the role of the female Companions during the Battle of Uhud as well; I will mention some further details. During the Battle of Uhud, whereas the men etched their devotion into the annals of history, there the women also played a pivotal role in aiding the Muslim army alongside them. It is recorded regarding Hazrat Umm Salamara in a narration that she participated in the Battle of Uhud. Thus, Hazrat Muttalib bin Abdullah bin Hantabra narrates that the day the Holy Prophetsa departed for Uhud, the Holy Prophetsa stopped at a place called Sheikhain near Medina during his journey and stayed there for the night. Here, Hazrat Umm Salamara brought a small roasted meat, which the Holy Prophetsa ate. Furthermore, she brought nabidh (a sweet drink) which the Holy Prophetsa drank. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah, 1990], p. 67)

also fill up small waterskins from a great distance and would give water to the injured and thirsty who were on the other side [of the battlefield]. Hazrat Umm Atiyara also rendered the same service, but there were some other Muslim women who actually fought the enemy with spears and swords in their hands, side by side. One of them was Hazrat Umm Ummarahra as I have mentioned in previous sermons, that when she saw Ibn Qamiah attack the Holy Prophetsa, she stood her ground to fight this experienced Arab soldier without any fear, and after attacking him multiple times, she forced him to retreat. (Ghazwat wa Saraya, Allamah Muhammad Azhar Fareed Shah, Freediyyah Publishers Sahiwal, 2018, p. 198)

Ibn Abi Shaibah and Imam Ahmad bin Hanbal narrate from Hazrat Abdullah bin Mas’udra that on the day of Uhud, the women would stand behind the men and kill the injured disbelievers. (Mustafa ‘Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 4 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1993], p. 203)

Some female Companions came to the field of Uhud after the battle; thus, it is narrated that when the disbelievers left, the women came to the male Companions. Among them was Hazrat Fatimahra, the daughter of the Holy Prophetsa. When she met the Holy Prophetsa, she tightly embraced him and began cleaning his wounds. Hazrat Alira would pour water using his shield, but a lot of blood was pouring. Hazrat Fatimara burned some reed and made ashes, using them to fill the wounds, until they sealed the wounds and the blood stopped flowing. (Mustafa ‘Abd al-Wahid, Subul alHuda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 4 [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 1993], p. 209)

“O Allah, all praise is due to You. O Allah, none can stop what You grant, nor grant what You stop. None can guide who You deem astray, nor lead astray who You guide. None can give what You withhold,

The narrator says that, “I think that this was something similar to Hareerah.” Hazrat Anasra narrates that “On the day of Uhud, I saw Hazrat Aisha Siddiqara and my mother, Umm Sulaimra. They would fill the waterskin with water and bring it, thereby giving water to those who were thirsty.” It is mentioned in a narration in Bukhari, that Hazrat Anasra relates, “On the day of Uhud, some people suffered defeat and became distanced from the Holy Prophetsa [in the battlefield]” –meaning they were pushed away. Then the narrator says “I saw Hazrat Aisha bint Abu Bakrra and Hazrat Umm Sulaimra, and they had firmly tied their clothes, I could see their anklets. They were both quickly carrying the waterskins.” Furthermore, there is another narration that “they both carried the waterskins on their backs and brought them. They would then pour it so people could drink it” – meaning they were giving them water – “then they would both return, fill it up again and bring it, and they would pour it for them to drink.” (Sahih alBukhari, Kitab al-jihad, Hadith 2880) Hazrat Umm Sulaitra, the mother of Hazrat Abu Saeed Al-Khudrira, would

In order to enquire about the Battle of Uhud, Hazrat Aishara left her house along with the women of Medina. At that time, the verses regarding the veil had not been revealed. When Hazrat Aishara reached Harrah, she met Hind bint Amrra, who was the sister of Hazrat Abdullah bin Amrra Hazrat Hindra was steering her camel. On this camel was the body of her husband, Hazrat Amr bin Jamoohra, her son Hazrat Khallad bin Amrra, and her brother Hazrat Abdullah bin Amrra. All three bodies were on the camel. When Hazrat Aishara tried to get news of the battlefield, she asked her “Do you have any news of the people, what was their condition when you left them?” Hazrat Hindra replied, “the Holy Prophetsa is fine, and after him, all hardship is easy to bear.”

Now, she is carrying the bodies of three close relatives, her husband, son, and brother, but upon being asked, she said that as long as the Holy Prophetsa is fine, everything is fine. I will just go bury them, and as long as the Holy Prophetsa is fine, it’s not a significant matter. (Kitab-ul-Maghazi, Vol. 1, [Beirut,: Dar al-Kutub al-‘Ilmiyyah], pp. 232-233)

Hazrat Umm Ummarahra narrates that, “On the day of the Battle of Uhud, I left to see what the people were doing. I had a small waterskin which I took with me to give water to the injured, until eventually I reached the Holy Prophetsa. At this time, the Holy Prophetsa was between the Companions, and the Muslims were in a commanding position. Then suddenly the Muslims were overpowered. I quickly reached the Holy Prophetsa and began fighting as I stood there.

I was using the sword to stop enemies from coming near the Holy Prophetsa. Alongside this, I was shooting arrows, to the extent that I myself got injured.” (‘Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 2, [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah], p. 313)

A biographer has written that the woman who fought in the Battle of Uhud and at the time the Muslims were overpowered, she bravely protected the Holy Prophetsa by firing arrows – was in fact Hazrat Umm Ummarah Nusaibah Maziniahra. (Ghazwahe-Uhud, Muhammad Bashameel, [Karachi: Nafees Academy] p. 171)

There is no mention of any other woman who took part in the Battle of Uhud. Indeed, some historians have mentioned that some Muslim women arrived when the idolaters had left the battlefield and took part in helping the wounded and giving water etc. These women included Hazrat Aishara, the wife of the Holy Prophetsa and his daughter, Fatimah al-Zahrara. A narrator has mentioned in a Hadith of Sahih al-Bukhari: “I saw Hazrat Aishara and Hazrat Umm Sulaimra that both of them hurriedly carried water skins on their backs and poured water for the people. They would then go back to fill them up and then return to give others water.” (Ibid., p. 175)

An author writes that when the battle intensified, some Muslim women began preparations to provide aid [to the army]. Among these women was Hazrat Umm Aimanra, the wet nurse of the Holy Prophetsa Historians have mentioned that when a group of the defeated Muslim army wanted to enter Medina, they met Hazrat Umm Aimanra, who began to throw handfuls of dirt on their faces and rebuked them sternly. She then said to take their spindles (i.e. what women used to weave thread) and to hand over their swords to them, i.e. they can take over the tasks of the women as they were unable to fight. Subsequently, Hazrat Umm Aimanra rushed to the battlefield and began assisting the wounded. However, the battle around the Holy Prophetsa was on-going and at the time she was providing aid to the others, she was hit by an arrow from the idolaters.

In Al-Kamil fi al-Tarikh, Ibn Athir writes that Hazrat Umm Aimanra was giving water to those injured in the army when Hibban bin Ariqa fired an arrow at her, owing to which she fell down and became [partly] exposed. Upon this, the enemy of God laughed hysterically. This perturbed the Holy Prophetsa greatly. He handed Hazrat Sa’d bin Abi Waqasra an arrow without a tip and instructed him to fire it. Hazrat Sa’dra fired the arrow, which struck Hibban in the chest. He fell flat on his back and became exposed. Upon this, the Holy Prophetsa smiled. The Holy Prophetsa said: “Sa’d has avenged Umm Aiman.”

One biographer has written that when the battle finished, some women from among the believers reached the battlefield. The biographer further states that these eminent women reached the battlefield when the Muslims had started chasing after the idolaters and at the time, they could sense victory was imminent. (Ibid., pp. 176-177; Al-Rahiq Al-Makhtum, [AlMaktabat-ul-Sallafiyyah, Lahore], p. 377; Sirat Encyclopaedia, Vol. 6, [Maktabat-ulDar-ul-Salaam, Riyadh], p. 393)

In short, the Muslim women went to the

battlefield but there are different possibilities for this, because they were not officially part of the Muslim army:

1) When news of the initial victory of the Muslims reached Medina, they may have come to Uhud after hearing this news. However, by the time they arrived the situation of the battle had changed. For this reason, Muslim women were also part of the battle.

2) Secondly, it is also plausible that when the news of the martyrdom of the Holy Prophetsa reached them, these devotees became restless and set out for Uhud. And so they were part of the final stages of the battle. During this time, on the one hand, they had put up a defensive barrier, and on the other hand, they were tending to the wounded.

Nonetheless, Allah knows best.

Mentioning the incident of the Battle of Uhud, Hazrat Sa‘dra relates that on the day of Uhud, the Holy Prophetsa made reference to both of his own parents, saying may they be sacrificed for Hazrat Sa‘dra. Hazrat Sa‘dra relates that there was a man from among the idolaters who had caused trouble for the Muslims. The Holy Prophetsa said to to Hazrat Sa‘dra, “Shoot arrows! May my parents be sacrificed for you!” Hazrat Sa‘dra says, “I shot one arrow that did not have an arrowhead, into his side [of the idolater], as a result of which he died and he was left exposed from his lower region. I saw that the Holy Prophetsa smiled.” (Sahih Muslim, Kitab-ul-Fazail-ul-Sahaba, Hadith 6237)

In another narration, this incident has been recorded in the following manner that this idolater, whose name is mentioned as Hibban in the books of history, shot an arrow that struck Hazrat Umm Aimanra in the lower region of her body, while she was occupied with providing water for the wounded. Upon this, Hibban began to laugh. The Holy Prophetsa gave an arrow to Hazrat Sa‘dra, which struck the throat of Hibban. He fell backwards leaving him exposed, as a result of which the Holy Prophetsa smiled. (Ibn Hajar al-‘Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 3 [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah, 1995], p. 64)

In reality, the Holy Prophet’ssa happiness and his smiling were a result of the favour of Allah in that He removed a dangerous enemy from his path with an arrow that did not even have an arrowhead. A straight piece of wood managed to kill him.

One of the authors has written with regards to the Holy Prophetsa’s bravery and wisdom that the cavalry from among the Quraish, who were under the command of Khalid bin Walid, martyred Abdullah bin Jubairra and his comrades, who were standing guard on top of the valley, and subsequently came upon the Muslim army from the rear. At the time, there were only nine Companions with the Holy Prophetsa as the rest of the Muslim soldiers had gone deep into the battlefield in pursuit of the enemy. As soon as the Holy Prophetsa saw Khalid bin Walid and the Qureshi horseriders, he immediately took a courageous decision. It would have been very easy for the Holy Prophetsa to go towards a secure position as the horse-riders had not seen him yet, but in such a case the Muslim army would have sustained a huge loss. The Holy Prophetsa could have protected himself but whilst doing so it would have harmed the Muslim army. Therefore, instead of fleeing

from there, the Holy Prophetsa loudly raised a slogan so that the Muslim army would look back, but since the Muslim army was so far ahead it was certain that the horseriders would also hear his voice. In a time of such great trial, the exemplary courage and bravery of the Holy Prophetsa manifested because he decided to save the lives of his Companions by risking his own life. The Holy Prophetsa shouted, “O servants of Allah! Look here!” As his voice echoed across the entire battlefield, the Companions learnt of the delicate situation as they were quite a distance away, however a group of horseriders from the Quraish surrounded the Holy Prophetsa and began to attack him and the other horse-riders also quickly began to encircle the Muslims. (Ghazwat Wa Siraya, [Fareediyyah Printing Press Sahiwal], pp. 183-184)

There is also mention of how the Holy Prophetsa remained composed even in a state of being wounded and continued to guide and give strength to the Companions. Utbah bin Abi Waqas, who was the brother of Hazrat Sa’d bin Abi Waqasra, hurled a stone towards the Holy Prophetsa which struck him in the face and as a result his lower lateral incisor tooth broke and his bottom lip ripped. Allamah Hajar al-Asqalani, a commentator of Bukhari, has written that a part of the tooth was chipped and did not come out from its root. (Ibn Hajr Asqalani, Fath al-Bari Sharh Imam al-Bukhari, Vol. 7 [Karachi: Qadimi Kutub Khana Maqabil Aram Bagh], Hadith 4070, p. 464)

In any case, the Holy Prophetsa made the following prayer against Utbah bin Abi Waqas:

اْرَّفِاكُ تَومِي ىٰتَحْ لٞوحۡلۡاْ هِيۡلَعَ لٞوحۡي الَ مهُلَلۡاْ

“O Allah! End his life before the passing of a year and do so whilst he is in a state of disbelief.”

Allah the Almighty accepted the prayer of the Holy Prophetsa and he was killed by Hatib bin Abi Baltara on the same day. Hazrat Hatibra states that when he saw this despicable act of Utbah bin Abi Waqas, he immediately asked the Holy Prophetsa where Utbah was. The Holy Prophetsa pointed towards the direction he went towards and he immediately went in pursuit of him. He finally got to him and attacked him with his sword and severed his head which fell some distance away. He then took hold of his sword and horse and brought it before the Holy Prophetsa. Upon hearing this news, the Holy Prophetsa twice stated:

كَنۡعَ هَلَّلاْ یضِرِ كَنۡعَ هَلَّلاْ یضِرِ

That is, “Allah has become pleased with you, Allah has become pleased with you.” (‘Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 2, [Beirut: Dar al-Kutub al-‘Ilmiyyah], p. 317.)

During the Battle of Uhud, Hazrat Zaid bin Asimra who was the husband of Hazrat Umm Ummarah i.e., Nusaibahra, and both her sons, Khubaib and Abdullah partook in the battle. I have mentioned this incident before as well. The Holy Prophetsa stated with regard to all of them that, “May Allah bestow His mercy upon your household” or according to another narration he stated, “May Allah bestow His blessings upon your household.” Upon this, Hazrat Umm Ummarahra asked the Holy Prophetsa,

“Please pray to Allah that He may grant us your closeness in Paradise.” While offering the prayer, the Holy Prophetsa stated, “O Allah! Grant them my companionship in Paradise.”

Upon this, Hazrat Umm Ummarahra stated that she was no longer concerned about what would happen to her in this world. (‘Ali bin Burhan al-Din al-Halabi, AlSirah al-Halabiyyah, Vol. 2, [Beirut: Dar alKutub al-‘Ilmiyyah], p. 314)

This was the great courage of these sincere female Companions and their exemplary level of love and loyalty towards the Holy Prophetsa. They deemed this world to be nothing in comparison to seeking the pleasure of Allah the Almighty and offering sacrifice for the sake of His faith. At times, women can become influenced by worldly allures, but these women were ready to sacrifice the world for the sake of their faith.

The rest of the accounts will be narrated in the future, insh-Allah. After the Friday prayer, there will be funeral prayers [in absentia] for some deceased members and I will also mention some details about them.

The first mention is of the respected Ghassan Khalid-ul-Naqeeb Sahib. He was from Syria and recently passed away at the age of 78.

[Surely, to Allah we belong and to Him shall we return.]

The deceased was a musi and is survived by his wife, one son and one daughter. He did the bai‘at in the time of Hazrat Khalifatul Masih IVrh and then through his preaching his son also did the bai‘at. His wife and daughter have not done the bai‘at yet. His son, Hassam-ul-Naqeeb Sahib, writes:

“My father was like my friend and companion. He was the one who showed me the path towards accepting the Promised Messiahas. During the 1990s, my father was introduced to the Jamaat through the programme, Liqa Ma‘a Al-Arab. Prior to this, my father’s view of religion was that it was just another name for kind treatment towards others. However, when he saw the programme Liqa Ma‘a Al-Arab, he stated that if there was a virtuous religious scholar then it is this very person, i.e. Hazrat Khalifatul Masih IVrh and this is the true religion of Islam that these people speak of. At the time, my father was 50 years of age and he began to learn the salat. Before this, he had never prayed, but thereafter, he observed his salat with such regularity that I don’t recall a time when he even missed the Tahajjud prayer. My father did the bai‘at in 2003 and convinced me as well about one month later. This was during the final days of Hazrat Khalifatul Masih IV’srh life.

When my father learnt about the system of Al-Wasiyyat through Abdul Hayy Bhatti Sahib, a missionary of the Community, he immediately became a part of it. He was told at the time to first read the booklet, Al-Wasiyyat [The Will] and he replied that he would most certainly read it and try to understand it as well but this would not impact his love for this scheme and his passion to join it, in fact, it would only further increase his conviction in this as he was already convinced of its truth. When my father was introduced to the Jamaat, whatever literature he would receive, he would try to study it and then compose

his notes on it on the computer. He would often tell me that he prayed that Allah the Almighty would grant him long enough life so he would be able to read all the literature of the Promised Messiahas and his Khulafa and thus make up for whatever he had missed out on in his earlier life [before being an Ahmadi]. He had a great love for the Tafsir-e-Kabir [commentary of the Holy Quran] by Hazrat Musleh-e-Maudra and had read it several times. Whenever I needed some information on a topic, my father would extract all the details regarding that particular subject from the literature of the Promised Messiahas, Hazrat Musleh-eMaudra and his Khulafa. He also helped with the checking of the translation of the Friday Sermon (which I deliver live from here). Similarly, he would spend hours working on any work that would be assigned to him for checking by the Arabic Desk. I would sometimes tell him to take some rest and he would say that he found comfort while engaged in the work of the Jamaat. Often, while checking the translation of the books of the Promised Messiahas and his Khulafa, he would become emotional. When he did the bai‘at, he related an account of a Companion of the Promised Messiahas. He stated that he did the bai‘at and returned to his village and knocked on every door and informed them of the advent of the Promised Messiahas. Thereafter, my father adopted the same practice that even if he met someone for a five minutes, he would inform them of the Promised Messiah’sas advent. He would say that it was his duty to convey the gladtidings of the Promised Messiah’sas advent. If one is able to understand this then very well but if they are not able to understand it then at least he has sown the seed and it is for God Almighty, Who is the Guide to then enable it to grow.”

Waseem Muhammad Sahib from Syria writes about him,

“After the Friday prayer, the deceased would deliver a dars in a very captivating manner. From 2019 to 2022, he had the opportunity to serve as Secretary Isha‘at [publications]. He had great a passion to read the books of the Promised Messiahas He would often write the meaning and explanation of the difficult words that would appear in the books of the Promised Messiahas

He studied the translation of Tafsir-eKabir by Hazrat Musleh-e-Maudra and took out stories of the prophets and compiled them in a concise book. This book is available on the Arabic website of the Jamaat and members of the Jamaat – especially children – are benefitting from it greatly.”

Abada Barbouche Sahib, editor of the Al-Taqwa magazine says, “The deceased possessed many great qualities. He had a bond of extraordinary love and loyalty with Khilafat. Despite his advanced age and having a job, the deceased would voluntarily offer his services for the Al-Taqwa magazine and whenever he was given a responsibility, he would consider it to be an honour. For seven years, the deceased helped us a great deal in typing and computerising the old editions of Al-Taqwa.” May Allah the Almighty grant forgiveness and mercy to the deceased, elevate his station, and accept

his prayers for his children.

The next mention is of Noushaba Mubarak, wife of Jalees Ahmad, a missionary here in the Archives [Ahmadiyya ARC] department and Al Hakam. His wife recently passed away while returning from Pakistan in an accident en route from Rabwah to Lahore, which resulted in her demise.

نَّوعْجَرِ هِيۡلۡإِ آنَإِو هَلَّل انَإِ

[Surely, to Allah we belong and to Him shall we return.]

She is survived by her husband, her parents, four brothers and two sisters. The deceased’s wasiyyat was being processed when she suddenly passed away. In any case, it is still in process and, insha-Allah, her Wasiyyat will be accepted. As such, she is a musia. Her husband, Jalees Ahmad, writes, “I am grateful to Allah the Almighty for granting me a wife who possessed many great qualities. She decided to marry a life-devotee; she always gave precedence to faith and never once did she demand anything from me. She was always a means of happiness for others. She served the Community in various capacities; she helped as the Assistant Secretary of Finance and Assistant Secretary Wasiyyat. She worked with great effort and zeal.” He says, “She also helped me in my work. She never objected to my Jamaat work and never made any demands. In reality, she understood the true spirit of waqf. Every Ramadan, she would complete at least three, and sometimes four entire readings of the Holy Quran with translation. She had a deep-rooted respect and love for Khilafat.” Her mother, Zaibun Nisa Sahiba, says, “The deceased was my youngest daughter. She loved everyone and was very sociable. She gave us all a great deal of love and was the wisest amongst all my children. She was regular in offering prayers and keeping fasts and would remain at the forefront in doing Jamaat work. I was the Sadr Lajna in the Hafizabad village of Pir Kot Thani and she would help me a great deal in my work. She helped me in Jamaat work after coming to Rabwah as well.”

Her brother Kamran Shahid says, “The deceased was the great paternal granddaughter of Hazrat Mian Nizamuddin Bafandahra, a Companion of the Promised Messiahas. She was kind to both young and old and loved everyone. She had a great bond of sincerity and loyalty with Khilafat.” May Allah the Almighty elevate the deceased’s station and grant everyone patience; her parents, her husband, her brothers and her sisters.

The next mention is of Razia Sultana Sahiba, wife of the late Abdul Hameed Khan Sahib of Rabwah. She was the mother of Abdul Qayyum Pasha Sahib, who is the National President and missionary incharge in Ivory Coast. She recently passed away at the age of 92.

Chaudhary Hameedullah Sahib, former Wakil-e-A’la Tahrik-e-Jadid. They accepted Ahmadiyyat in 1929. From the very outset, she had a profound passion for studying Ruhani Kahza’in. As such, she studied the complete Ruhani Khazain multiple times throughout her life, along with studying Tafsir-e-Kabir and other literature of the Jamaat. She had the opportunity to serve as Sadr Lajna and Secretary Finance in her area of Darul Uloom Wasti.” He says, “Some of my relatives told my mother that she only had one son and since her husband had passed away, rather than sending me to Jamia to become a missionary who would only get enough of an allowance to get by, she should send me to some other field. My mother replied, saying, ‘He will go to Jamia. As far as provisions are concerned, God Almighty is the Provider and I trust Him.’” He says, “As soon as my mother would receive her pension or receive an income from any other source, she would immediately go to the Secretary Finance’s home and offer her contributions for Wasiyyat. There was never an instance where the Secretary Finance had to come to our house to collect contributions.” She is survived by one son and two daughters. As I mentioned, her son Abdul Qayyum Pasha is the missionary-incharge in Ivory Coast and due to being in the field of duty, he was unable to attend his mother’s funeral. May Allah the Almighty grant him patience and forbearance, and may He elevate his mother’s station.

The next mention is of Bushra Begum Sahiba, wife of Dr Muhammad Saleem Sahib of Lahore. She was the mother of Muhammad Naeem Azhar Sahib, missionary-in-charge of Sierra Leone. She recently passed away at the age of 78.

نَّوعْجَرِ هِيۡلۡإِ آنَإِو هَلَّل انَإِ

[Surely, to Allah we belong and to Him shall we return.]

never turned anyone away empty-handed.” May Allah the Almighty grant the deceased forgiveness and mercy and accept her prayers in favour of her children.

The next mention is of the respected Rasheed Ahmad Chaudhary Sahib of Norway. He was the son of Chaudhary Ghulam Hussain Sahib, Overseer. He recently passed away at the age of 82.

نَّوعْجَرِ هِيۡلۡإِ آنَإِو هَلَّل انَإِ

[Surely, to Allah we belong and to Him shall we return.]

He had been ill for some time and he battled his illness with great strength, courage and patience. In 1926, his father, Chaudhary Ghulam Hussain Overseer Sahib, personally went to Qadian and had the honour of pledging allegiance at the hand of the Hazrat Khalifatul Masih IIra and then later devoted his life [to the service of Islam Ahmadiyyat]. He had the opportunity to serve as a Qadhi in Darul Qadha, Qadian and Rabwah. He also had the opportunity to serve in the construction and upkeep of various central buildings. Chaudhary Rasheed Sahib also had many opportunities to serve alongside his father in the early days of Rabwah. During the eras of the second and third Khalifah, he did a great deal of work as an electrician for the Qasr-e-Khilafat and other Jamaat buildings. He moved to Norway in 1970, where he was always at the forefront of serving the Jamaat, including his voluntary services in the building of Norway’s first headquarters. He saved the Jamaat large amounts of money through his services. He served for a long time as the Secretary Umoor-e-Ammah for Jamaat Norway. His sons, Muzaffar Chaudhary and Munawwar Chaudhary, write:

[Surely, to Allah we belong and to Him shall we return.]

By the grace of Allah the Almighty, she was a musia. Qayyum Pasha Sahib writes, “She was the elder sister of the late respected

By the grace of Allah the Almighty, she was a musia. She is survived by two sons and five daughters. Due to being in the field of duty, her son Naeem Azhar Sahib, could not attend his mother’s funeral or burial. Naeem Azhar Sahib writes, “My mother was not a born Ahmadi, however, we did have some Ahmadi relatives and she had a longing to find the truth. She prayed a great deal to Allah, after which she found contentment in her heart and ultimately, she pledged allegiance at the hand of Hazrat Khalifatul Masih IIra in 1964. She loyally honoured this bond throughout her life and she was always prepared to offer any sacrifice for the sake of Ahmadiyyat. By the grace of Allah the Almighty, she was devoted to prayers and worship, and aside from offering the five daily prayers, she offered Tahajjud [predawn voluntary prayers]. She possessed great fortitude and was a courageous woman. She would endure difficulties in silence and never complained. She would always be at the forefront of participating in any financial appeal made by the Khalifah of the time. She would offer her financial contributions to the Jamaat at the first opportunity and then would offer further contributions later. She would help every needy person as much as she could and

“He had a deep and abounding love for Khilafat. He used to be responsible for all matters relating to the tours of Hazrat Khalifatul Masih IVrh to Norway. Hazrat Khalifatul Masih IVrh used to refer to him as his guide in Norway and also mentioned his services in a Friday Sermon.” Since I became the Khalifah, he displayed immense loyalty. We knew each other before as well, however, our connection grew even more afterwards. His father was very close to mine. From our childhood, we observed Chaudhary Ghulam Hussain Sahib to always be smiling and possessing a very pleasant disposition. Chaudhary Rasheed Sahib’s demeanour greatly resembled that of his father.

May Allah the Almighty grant him forgiveness and mercy. He was always prepared to show compassion to humanity, irrespective of religion or background. He is survived by his wife, two sons and four daughters. Respected Inamul Haq Kausar Sahib, National President and missionaryin-charge of the Australia Jamaat was his brother-in-law. May Allah the Almighty grant everyone patience and forbearance. As I said, I will lead these funeral prayers after the [Friday] prayer.

(Official Urdu transcript published in the Daily Al-Fazl International, 22 March 2024, pp. 2-6, Translated by The Review of Religions.)