Al Hakam - 7 June 2024

Hazrat Khalifatul Masih V addresses graduates at Jamia Ahmadiyya UK convocation 2024

Abu Ishaq narrated, having heard AlBara’ being asked, “Did you flee with the Prophetsa on the day of the Battle of Hunain?” He responded, “As for the Prophetsa, no, he did not flee. The enemy were skilled archers. Meanwhile, the Prophetsa was declaring, ‘I am the Prophet, there is no falsehood about it; I am the son of Abd al-Muttalib.’” (Sahih al-Bukhari, Kitab al-maghazi, Hadith 4316)

Ghulam

Lailat-ul-Qadr and the advent of the Holy Prophetsa

“One type of Lailat-ul-Qadr is that which occurs in the latter part of the night when Allah the Exalted manifests Himself and extends His hand, asking if there is anyone who prays and seeks forgiveness, so that He may accept it. However, there is another meaning, which, regrettably, is opposed and denied by the clerics. It is that ‘We have sent down the Quran in a night that was completely dark and eagerly awaited an able reformer.’

On 1 June, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa graced the 9th convocation ceremony of Jamia Ahmadiyya UK, held on its campus in Haslemere, with

students and staff of Jamia Ahmadiyya (International) Ghana joining the event virtually via a live link.

year, seven classes in total received

their Shahid degrees from Hazrat Khalifatul Masih Vaa; five from Jamia Ahmadiyya

Hazrat Mirza

Ahmadas, In His Own Words

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“God Almighty has created mankind for His worship, as He states:

“[‘And I have not created the Jinn and the men but that they may worship Me.’ (Surah adh-Dhariyat, Ch.51: V.57)]

“Therefore, when mankind has been created for worship, it is inconceivable that they remain in darkness. In such times, their very nature fervently seeks a reformer. Thus,

[‘Surely, We sent it down on the Night of Destiny,’ (Surah al-Qadr, Ch.97: V.2)], is another proof of that era of the necessity for the advent of the Holy Prophet Muhammad, peace and blessings of Allah be upon him.” (Al Hakam, 31 July 1906, p. 4)

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Canada (academic years 2019-23), one from Jamia Ahmadiyya Germany (class of 2023) and one from Jamia UK (class of 2023).

Huzooraa arrived at approximately 12:30 BST and the session commenced with the recitation of the Holy Quran by Hafiz Khawaja Ehtesham Sahib, who recited verses 91-93 of Surah an-Nahl. Sarfraz Ahmad Sahib presented the Urdu translation. Abdul Haye Sarmad Sahib was then called to recite an Urdu poem, written by Hazrat Musleh-e-Maudra, titled “Ehd shikni na karo…” [Do not break your covenant…].

Representatives of three jamias (Daud Hanif Sahib, Principal Jamia Canada; Shamshad Qamar Sahib, Principal Jamia Germany; and Zaheer Ahmad Khan Sahib, Academic Director Jamia UK) presented brief reports on the curricular and extra-curricular activities that took place throughout the year in the respective jamias. Daud Hanif Sahib reported that Jamia Ahmadiyya Canada has produced 143 missionaries to date, with 48 recent graduates receiving their Shahid degrees today. Shamshad Qamar Sahib stated that Jamia Ahmadiyya Germany currently has 108 students, with 14 students graduating this year. Zaheer Ahmad Khan Sahib announced that 20 missionaries from the 12th batch of Jamia Ahmadiyya UK are graduating today, adding to the 219 missionaries the institution has produced so far.

Thereafter, Zaheer Khan Sahib announced the names of all graduates and the classes came up one by one to receive their Shahid degrees from Huzooraa Following this, the position holders from Jamia UK for the academic year 2022-23 also received their certificates.

Hazrat Khalifatul Masih Vaa then took to the podium to deliver his address.

After reciting tashahhud, ta‘awwuz and basmala, Huzooraa began his address by reminding the graduates of their primary motivation for attending Jamia Ahmadiyya: to fulfil the mission of the Promised Messiahas by spreading the message of Islam

to the corners of the world. He emphasised that this mission, entrusted to the Promised Messiahas for this era, involves not only proclaiming Islam’s message but also exemplifying its principles so thoroughly that Jamaat members themselves embody the true spirit of their bai‘at. This lofty goal, he stressed, can only be achieved if the missionaries themselves adhere strictly to the ethical and spiritual standards expected of them.

Further elaborating on the foundational guidance for missionaries, Huzooraa recounted an occasion when the Promised Messiahas provided three fundamental guiding principles specifically for preachers.

He quoted the Promised Messiahas as saying:

“It is very important that our Jamaat’s preachers be prepared, but if there is no distinction between other preachers and them, then it is useless. These preachers should be the type who first reform themselves and show a pure change in their conduct so that the impact of their good examples affects others. Being exemplary in practical situations is the best preaching. People who only preach and do not act upon it cannot have a positive impact on others; rather, their preaching sometimes spreads corruption because when listeners see that the preacher does not act upon what they preach, they consider those things completely imaginary.

“Therefore, the first and foremost thing needed is their practical conduct.

“The second important thing for preachers is that they should have proper knowledge and understanding of our beliefs and issues. Whatever we present to the world should be thoroughly understood by them first, and they should not have incomplete or imperfect knowledge, which would make them embarrassed in front of opponents and flustered when objections are raised, unsure of how to respond. The aim should be to possess correct knowledge.

“And the third thing is to develop such strength and courage that they have both tongue and heart for the seekers of truth. That is, they should be able to speak for the truth without any fear or intimidation, with complete bravery and courage. And no amount of wealth, courage of the brave, or the authority of a ruler should be able to influence their hearts for truth-telling.

“When these three things are attained, then the preachers of our Jamaat can be beneficial.” [Malfuzat [1984], Vol. 3, pp. 369-371]

Hazrat Khalifatul Masih Vaa further elaborated on these fundamental guiding principles outlined by the Promised Messiahas for missionaries. He stressed the importance of continual self-assessment against these principles. He also pointed out the need for missionaries to set a practical example that goes beyond academic knowledge, which can be accumulated over a lifetime. Instead, their distinction should come from their moral and spiritual excellence, which sets them apart from scholars of other sects and makes them effective in reforming society.

Emphasising the importance of establishing a profound connection with Allah the Almighty, Hazrat Khalifatul Masih Vaa described this relationship as the cornerstone of a missionary’s success. He highlighted that true success in life is

unattainable without a strong spiritual connection, which can be fostered through dedicated worship, particularly the Tahajjud prayer. Huzooraa emphasised that elevating one’s moral and practical states is essential, and that the continuous improvement of personal virtues and worship practices is vital for developing this bond with Allah.

Hazrat Amir-ul-Momineenaa stressed the importance of resilience in the face of scrutiny and criticism. Missionaries should not allow ego to interfere with their duties; instead, they must be resolute and respond calmly to criticism. Huzooraa emphasised the significance of using soft language, as a gentle tone can soften hearts, enhancing the effectiveness of their missionary work. Additionally, he highlighted the need for tolerance, which not only helps in maintaining resilience but is also essential for a missionary’s character.

Missionaries were also cautioned by Huzooraa to consciously avoid frivolous or morally corrupt content prevalent on the internet, social media, and television. He noted that such content corrupts morals and leads one away from God Almighty. Huzooraa emphasised that by personally abstaining from these distractions, missionaries set a moral example, making their advice for others against such evils more credible and impactful.

Huzooraa stressed the critical importance of aligning one’s actions with their words. He cautioned against the hypocrisy of prohibiting certain actions for others while personally engaging in them, stating that such behaviour undermines the credibility of a missionary and spreads the legitimacy of wrongful actions [abahat]. He underscored the necessity of selfassessment, urging missionaries to daily reflect on their own moral, intellectual, and spiritual conditions instead of actively seeking faults in others. By focusing on personal improvement and maintaining high standards of conduct, missionaries can genuinely influence reformation and inspire others through their example. Huzooraa stressed that effective exhortation arises from self-reflection and consistent self-improvement, leading to a natural cessation of fault-finding and a shift towards constructive reform and prayer for oneself and others.

Huzooraa emphasised the continuous pursuit of knowledge as a lifelong endeavour, not confined to the seven years of Jamia’s academic study. He stressed the importance of deeply studying the books of the Promised Messiahas, pointing out

that most common questions are already addressed within these texts. Huzooraa expressed concern that numerous questions he receives from missionaries could be resolved through their own studies if they delved deeper into these books.

He recounted an incident involving Hazrat Musleh-e-Maudra to illustrate this point. Once, during a question-and-answer session, after responding to an initial query from a young man, Hazrat Musleh-eMaudra encouraged him to seek the answer to his question himself, upon learning he was a Jamia student, highlighting the importance of self-reliance in scholarly pursuits. Huzooraa underscored that missionaries, especially those from Jamia, should actively seek answers themselves, thereby enhancing their academic prowess and their ability to guide others effectively.

Huzooraa highlighted the critical role of wisdom in missionary work, especially in the areas of tabligh and tarbiyat. He advised that wisdom should guide their approach, ensuring that they do not instil fear or reprimand publicly but rather use tactful exhortation to influence and inspire change. When correcting behaviours or addressing mistakes among Jamaat members, it is vital to handle such matters discreetly and with empathy, focusing on personal reformation and continuous prayer for the individual’s improvement.

Huzooraa underscored the importance of being fully informed about one’s duty and the context in which one operates. Missionaries are encouraged to understand the specific moral challenges of their environment, devise strategies to address these challenges wisely, and constantly pray for the betterment of all involved. “Prayer is our greatest weapon. Without it, there can be no reformation,” Huzooraa said.

He then stressed the critical importance of maintaining a strong relationship of loyalty and obedience to the institution of Khilafat, highlighting that missionaries are like soldiers in this cause. He encouraged all to assess their own standards of loyalty to ensure they never harbour doubts and to obey even when directives challenge personal preferences. Emphasizing that true loyalty and obedience are evidenced through actions, Huzooraa instructed that continuous prayer is essential to achieving this high standard, urging the missionaries to pray fervently to be enabled by Allah the Almighty to excel in their dedication and obedience. “One cannot become a sultane-naseer (i.e., Khilafat’s helper) without a high standard of loyalty and obedience,”

Huzooraa said.

He also emphasised the importance of developing managerial abilities for missionaries. He highlighted that acquiring management skills is essential, recounting the example of the late Chaudhary Munir Sahib, who became an expert in his assigned tasks despite lacking technical education. Huzooraa advised that missionaries should dedicate time to gain knowledge in management to enhance their effectiveness in their roles.

Also, futile debates on social media must be avoided at all costs, as mentioned by Huzooraa recently in a virtual mulaqat with Canadian missionaries. Such debates resort to a battle of the egos – one must exit the debate, giving the reason that now there is no benefit of this. Social media usage is fine within the parameters, so long as there is a benefit and it helps the progress of the Jamaat. Huzoor added, “And always remember that the unity of a Jamaat is the sign of its success and the missionaries should be role models above all [in this regard]. There should always be an expression of being one body. This will then have an effect on others.”

Huzooraa emphasised the critical importance of engaging deeply with the Holy Quran and increasing one’s knowledge through its study. He said, “It is very important to ponder over the Holy Quran. As I said before, continue to increase your knowledge. For this knowledge, contemplating over the Holy Quran is very important. This will also provide you with the answers, and for that, as I said before, study the books of the Promised Messiahas Read the commentaries of the Promised Messiahas, it will increase your knowledge on one hand and also increase your spirituality. And then your work will be blessed by it. Similarly, there are Quranic

Pray for Palestine, Sudan and Ahmadis in Pakistan

During his Friday Sermon, delivered on 31 May 2024, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa said:

“I continuously urge attention towards prayer. Pray, especially for the Palestinians. The situation has reached an extreme now. Previously, the United States would say that Rafah was their red line, but now they say it hasn’t yet been crossed. It is unclear what their standards for this ‘red line’ are and how many more hundreds of thousands they need to kill before any action is taken! May Allah deliver the world from these

exegeses [tafasir] of the Khulafa or the commentaries of the elders, they should also be read to increase knowledge.”

Hazrat Amir-ul-Momineenaa underscored the necessity for missionaries to be proactive and inventive in finding their work, particularly under challenging circumstances with limited resources. He discussed the example of a missionary in Ghana who, despite having fewer resources compared to his peers, innovated his own methods of preaching. This missionary would distribute literature and engage

oppressors and grant relief to the innocent Palestinians. [Amin.]

“Similarly, pray for the people of Sudan. There, their own people are killing each other; Muslims are killing Muslims. May Allah grant them wisdom and save them from His punishment, and may they act upon Allah’s commandments, as they call themselves Muslims. [Amin.]

“Pray for those imprisoned for their

with people directly on the streets, demonstrating humility and dedication in his efforts to spread the message of Islam Ahmadiyyat. His approach not only shows the importance of resourcefulness but also highlights the potential impact of personal initiative in tabligh and tarbiyat. Huzooraa encouraged all missionaries to seek out new methods and strategies to enhance their work and contribute positively to the Jamaat.

Huzooraa said, “Always remember that if you continue to work with loyalty, hard

faith in Yemen. May Allah create means for their release. [Amin.]

“Pray for the Ahmadis in Pakistan. The situation there fluctuates, and as Eid approaches, the clerics become more active. During these days, may Allah protect every Ahmadi from all forms of evil and quickly facilitate the release of those imprisoned for their faith. [Amin.]”

work and prayer, you will be successful and this is the secret to success. May Allah Almighty grant you the ability to follow these instructions. Amin.”

The address concluded with a silent prayer, followed by the graduates of all three Jamias and the seven classes of Jamia UK having the honour of having photographs taken with Huzooraa. Afterwards, Zuhr and Asr prayers were offered, and lunch was served.

(Report prepared by Al Hakam)

Guiding our children in the digital age

Ahmadi women from Germany meet with Hazrat Amirul Momineen

On Sunday, 2 June 2024, a group of Lajna members and nasirat from Cologne and Bremen, Germany, visited Islamabad, Tilford, UK, and had the honour of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa

Upon arrival at the MTA studio, Huzooraa greeted everyone with salaam and invited them to sit with ease, encouraging an informal interaction rather than a formal, structured programme. The participants then asked several questions, which Hazrat Amirul Momineenaa addressed comprehensively.

Reasons for diverse religions

The first question presented to Huzooraa was why there are different religions in the world instead of just one.

Huzooraa initiated his response by asking about the girl’s education level to gauge her understanding and then proceeded to explain the concept of religious evolution, which parallels human development. He described how human societies have evolved from living in caves to forming complex civilisations, and said that a kind of evolution also took place in religion.

Huzooraa elaborated that initially, when human intellect was still developing, Allah provided basic guidance through various Prophets, sent to all the different regions of the world. These Prophets taught the fundamental principles of worshipping the One God and maintaining good morals; however, as the means of communication were limited in those times, each community received guidance tailored to their specific conditions and capabilities.

As societies advanced, communication improved, and people began to interact more with neighbouring regions. Huzooraa pointed out that this set the stage for the need for a universal prophet who could address the entire human race with a unified message.

He further explained that while earlier Prophets were sent to specific peoples, such as Prophet Mosesas to the Israelites and Prophet Jesusas to the lost sheep of Israel, their teachings were meant to prepare humanity for the final, comprehensive message of Islam brought by the Holy Prophet Muhammadsa. Huzooraa explained,

“When Allah the Almighty saw that mankind had reached a level of intellect where they could understand everything and easily communicate and connect with each other, He sent the Holy Prophet Muhammadsa. All the previous Prophets had foretold that in the Latter Days, a prophet would come who would be for the entire world. Therefore, no other scripture – neither the Torah, the Gospel, nor any other – even claimed that their teachings or prophets were for the entire world. They only stated that they came for their own people. [...] But in the Holy Quran, the Holy Prophetsa proclaimed that Allah had sent him as a Bearer of glad tidings and a Warner for the entire world. This prophecy [about the Holy Prophetsa] had also been made by previous Prophets.”

Huzooraa also said, “Thus, Allah the Almighty spread the teachings of the Holy Prophetsa throughout the world, who also foretold that, ‘In the Latter Days, when people would start to communicate and connect even more with each other, the Promised Messiah would come. He would preach and convey the teachings of Islam to everyone, and you should accept him.’”

Huzooraa emphasised that the advent of the Messiah in the Latter Days, foretold by previous scriptures and the Holy Prophet Muhammadsa, was meant to revive true Islamic teachings and gather all Muslims, and indeed all humanity, under the banner of peace and brotherhood. Hence, Huzooraa said, “The Promised Messiahas, taught that Allah had instructed him to unite all Muslims on one faith and to also bring together the people of the rest of the world so that we may worship one God and fulfil each other’s rights. He taught that we should abandon fights and wars, for this can only be achieved when we follow one religion and live as brothers. [...] We must consider each other’s sentiments and care for one another to truly unite. This is the teaching of Islam.”

Explaining the concept of waqf to friends

Next, Saira Mubashir asked Huzooraa how to explain the Waqf-e-Nau scheme to her friends.

Huzooraa provided a detailed response,

drawing parallels to religious dedications in other faiths, particularly Christianity. He highlighted that just as Christian nuns dedicate their lives to religious service and the mother of Mary committed her daughter, the Waqf-e-Nau scheme involves Ahmadi Muslim parents dedicating their children to serving their Faith from a young age.

Huzooraa told Saira to explain to her Christian friends or those of a religious background that, “Just as the mother of Mary dedicated her daughter to religion and gave her to the church, our parents have said, ‘Following in her footsteps, we too present our children for the Faith, whether they are boys or girls.’ Therefore, Waqf-eNau means that our parents, following the footsteps of Mary’s mother, have dedicated us so that we can serve the Faith.”

For those who do not follow a religion, Huzooraa suggested explaining that Waqf-eNau is a manifestation of a commitment to spread peace and divine teachings globally. He clarified that although parents initiate this dedication, every individual who reaches the age of fifteen has the freedom to decide whether to continue on this path, ensuring there is no compulsion in this regard. “Although they dedicated us before we were born, there is no compulsion. We have the freedom from the Jamaat to renew this bond of dedication or not after the age

of fifteen. Hence, it is incorrect to say that we are being forced; no, there is no such compulsion. Rather, we have the freedom,” Huzooraa told Saira to explain to her friends.

Blessings of Khilafat

Next, Huzooraa was asked, “How can we explain the importance of Khilafat to non-Ahmadi contacts so they can see that Khilafat transforms fear into peace and is the solution to all human problems?”

Huzooraa said that in discussing the importance of Khilafat with nonAhmadi Muslims, it can be highlighted that the prophecy of the Holy Prophet Muhammadsa about the establishment of Khilafat was indeed fulfilled. Khilafate-Rashidah upheld Islamic teachings but also faced numerous challenges and opposition. Despite these challenges, it was divinely supported, as reflected in historical accounts where Khilafat continued despite opposition due to Allah’s promise of victory to believers.

Following the period of the rightlyguided Khulafa, there continued to be leaders who identified as “Khulafa”. While these leaders managed to keep the propagation of Islam alive to some extent, they did not embody the essence of the rightly- guided Khulafa Then, monarchies became prevalent.

Initially, these regimes saw success as long as the rulers governed justly. However, as soon as justice faltered and oppression prevailed, it led to the downfall of these monarchies and, subsequently, a decline in the influence and unity of the Muslim world.

In contemporary times, the longing for a unified leadership is evident across the diverse sects within Islam. Each sect proposes its leader as the central figure, yet there is a pervasive reluctance to embrace a single leader for all, highlighting a fundamental challenge in achieving unity among Muslims.

Huzooraa said, “To resolve this issue, we should look at what Allah Almighty and the Holy Prophetsa have said. They prophesied that a time would come when Islam would have as many sects as the Jews, and then the Promised Messiah would come. [It was prophesied that] when the Promised Messiah would come, he would gather all the sects together. Hence, Allah told the Promised Messiahas to unite all Muslims under one hand. When they are united under one hand, internal differences will end, conflicts will cease, sectarianism will vanish, and no one will claim to be Sunni, Wahhabi, Shia, Deobandi, etc. Instead, all these sects will come together under one hand. Many people agree that they need leadership; hence, when they accept this leadership [i.e., Khilafat-e-Ahmadiyya], they will become a united force.

“Now look at Israel, [...] causing trouble for the entire world. On the other hand, there are 54 Muslim countries, some of which are very wealthy, with oil riches, yet no one listens to them. This is because Muslims are not united; they are not a single force. If they were under Khilafat, they would be a united power, and the enemy would not dare to fight against them.

“So, tell them that Khilafat brings unity. The Holy Prophetsa prophesied about it, and Allah Almighty also promised that in the Latter Days, Khilafat would be established after the Promised Messiah. That is why we, who have accepted and believed, live in peace because we receive continuous guidance. These people do not have anyone to guide them.”

Social media,

screen time and children

The next question, asked by Fariha Malik Sahiba, was regarding social media. The questioner asked how a mother can safeguard her children from the negative influence of social media.

Huzooraa said that one can only make efforts in this regard and give their children time and company. Alluding to tablets, and screens, Huzooraa mentioned that some parents give these to their children to keep them occupied so that they may go about their day. Huzooraa added that children should not be watching programmes that can have a negative impact on their upbringing. Parents ought to monitor the programmes their children watch and communicate clear limits, ensuring they do not exceed one hour of screen time.

Huzooraa further added that one should also explain the ill effects of spending too much time on screens, such as the impact it has on the eyes, the negative effects on concentration levels, and the impact

on studies. “Thus, like this, make them understand. Befriend them, and they shall understand. And, most importantly, pray that Allah protects them from the harmful effects.”

Huzooraa added that while it may not be possible to completely prevent children from using screens, parents should limit their usage to one hour per day. He mentioned that many mothers have written to him, sharing that when they implemented this rule, their children understood and adhered to it.

Patience, and family ties

The next query pertained to rights and patience. The questioner asked whether, when someone was usurping one’s rights, one should speak out against it or remain patient?

Huzooraa responded that it depends on the situation. He explained that there are many scenarios where rights are usurped, such as a mother-in-law usurping the rights of her daughter-in-law, a husband usurping the rights of his wife, or vice versa. In such cases, the person who is more assertive often ends up usurping the rights of others.

Huzooraa added that Allah has established clear limits for the rights of both husband and wife. He has instructed men to treat their wives with kindness. Huzooraa then referenced a verse from the Holy Quran:

“Consort with them in kindness.”

(Surah an-Nisa’, Ch.4: V.20)

Similarly, He has instructed wives to look after the home, raise the children properly, and care for their husbands.

Huzooraa stated that if everyone respects their own boundaries, it becomes impossible for anyone’s rights to be usurped. “One’s rights are only taken away when Allah is

forgotten,” Huzooraa said.

Huzooraa emphasised the importance of family time, stating that husbands should spend quality time with their families. Huzooraa added that at least one or two weekends each month should be dedicated to family outings. Huzooraa spoke about the need for mutual understanding and urged, “Take care of each other faithfully.” Huzooraa concluded by emphasising that there should be a strong bond of friendship and trust between husband and wife.

Further, Huzooraa added: “A motherin-law should not interfere in her daughterin-law’s affairs and should allow them freedom. She should remember that her daughter-in-law is also someone’s daughter who has been welcomed into her home. Likewise, the daughter-in-law should care for and respect her mother-in-law, just as she respects her own mother. This is a matter of understanding between each other. Huzooraa said:

Huzooraa addressed concerns about certain cultural practices prevalent among some Pakistanis, particularly among those who may lack extensive education. He highlighted that such individuals might exert undue influence over their grownup children, demanding obedience in matters including marital decisions, in a manner that may not be supported by Islamic teachings. Specifically, Huzooraa clarified, “Allah the Almighty has not granted mothers the authority to demand the initiation of divorce. Some may cite the example of Abrahamas, who advised his son to change his doorstep, implying divorce. However, firstly, this was the case of a father, [not the mother]. Secondly, even in such cases, the father must exercise sound judgement. If the father acts irrationally, then this right does not apply.”

Huzooraa emphasised that the Promised Messiahas has expressed disapproval of divorcing over trivial matters. He went further to state that the Promised Messiahas

even remarked that he does not regard a man who does not fulfil the rights of his wife and exhibits undue harshness.

Guidance and farewell

Dur-e-Sameen Syed Sahiba shared that she serves as the Secretary of Tabligh in her area. She expressed that the missionary and some khuddam engage in tabligh campaigns, which have a positive impact on the masses. She sought guidance from Huzooraa regarding a planned summer tabligh initiative by some Lajna members and nasirat, involving holding a sign that reads, “I am a Muslim; ask your question.”

Huzooraa advised that the approach to tabligh for women should be similar to the methods used by men. However, Huzooraa emphasised the importance of engaging with women, stating that when women see them, they are more likely to approach and listen. Huzooraa stressed the significance of setting a good example and urged them to enhance their knowledge. He pointed out that when one goes out with a sign inviting questions, it is crucial to be well-informed and able to provide answers.

Thereafter, Huzooraa spoke with Sadr Sahiba of Cologne.

Huzooraa graciously distributed pens to all the students and gave chocolates to the younger ones. He asked one of the students what she was studying. When she replied that she was studying economics, Huzooraa remarked that after the war, the economy tends to decline and there is a need to rebuild it again.

During the gathering, a Lajna member shared that she had composed an Urdu poem. Huzooraa graciously invited her to recite it while he distributed the pens.

In the end, Huzooraa conveyed his salaam and the meeting came to a successful conclusion.

(Report prepared by Al Hakam)

Annual run organised by Majlis Ansarullah for Windsor Regional Hospital

Dr Nauman Iftikhar Director, ‘Run for Windsor 2024’

Majlis Ansarullah Windsor, Ontario, Canada, organised its 4th ‘Annual Run for Windsor’ on 18 May 2024, with over 500 participants, including around 300 nonAhmadis.

The day commenced with onsite registration starting at 9 am, followed by the opening ceremony. The event was attended by Regional Amir, Asif Shaikh Sahib; Mayor of the City of Windsor, Mr Drew Dilkins; Member of Provincial Parliament, Mr Andrew Dowie; Member of Parliament, Mr Irek Kusmierczyk, and

city councillors who remained actively engaged throughout the day’s proceedings.

In a special pre-run ceremony, Mayor Drew Dilkens thanked the Jamaat for putting this event together each year and for their ongoing work to help build a more welcoming, diverse and inclusive Windsor for all.

MPP Andrew Dowie also thanked Majlis Ansarullah Windsor for organising the event.

The run commenced at 10 am and was attended by over 175 runners as timed runs for 5K, while the remaining participants participated as walking for 1.5K. Prizes were distributed by Mr Irek Kusmierczyk,

MP who also addressed the attendees. Fun activities, including a bouncy castle for children, were organised alongside 12 stalls showcasing various businesses.

This year, we welcomed a group of runners from the Chinese community that represented the Essex County Chinese Canadian Association (ECCCA) and the Chinese Association of Greater Windsor (CAGW).

The event garnered numerous positive reviews from the local community, with everyone appreciating our message of Love for All, Hatred for None.

This Week in History

A glimpse into the rich history of the Ahmadiyya Muslim Jamaat

7 June 1970: After his blessed tour of Africa, while addressing the local Ahmadis of Karachi on this day, Hazrat Khalifatul Masih IIIrh mentioned the Nusrat Jehan Scheme and said:

“When I was in the Gambia, Allah the Almighty inspired me that, in addition to the scheme for a broadcasting station in West Africa, now is the time to spend at least £100,000 in these countries. […] I did not worry as to where £100,000 would come from. Without the grace of Allah the Almighty, a humble person like me cannot bring even a penny. But my heart had the belief that when Allah the Almighty commands us to spend at least £100,000 here, then we will certainly collect at least £100,000.

Thus, there is no need to worry, and He will also provide such people as are needed for the fulfilment of this cause.”

For more 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).

7 June 1974: During the antiAhmadiyya riots in 1974, violence continued unabated. For instance, on this day, rioters forcibly took over an Ahmadiyya mosque in Kohat. In a similar vein, aggressors plundered the home of an Ahmadi resident in Haripur, Hazara. (Al Fazl, 6 March 2003, p. 2)

June 8 June

8 June 1904: On this day, the Promised Messiahas received the following Arabic revelation:

“Temporary residences and permanent ones will be wiped out. I shall safeguard all those who are in this house. I have bestowed upon you all bounties.” (Tadhkirah [English], 2019, p. 703)

9 June 1888: On this day, Hazrat Mirza Ghulam Ahmadas of Qadian issued an ishtihar [announcement] titled ‘Paadri Weitbrecht Sahib par Ittmam-e-Hujjah aur Mian Fateh Masih ki Darogh-goie ki Kaifiyyat’.

9

June

In this message, Huzoorra stated that his prayers and best wishes were with him in the strive to make Pakistan happy and prosperous more than ever before. (Tarikh-eAhmadiyyat, Vol. 21, p. 447)

This ishtihar was read out on the next day by Haji Ghulam Muhammad Sahib, in the presence of Hazrat Ahmadas, before the Eidul-Fitr prayer in Batala. Riaz-i-Hind of Amritsar reported on this in its issue of 18 June 1888.

For more details, see “‘The recurring earthquakes continue to affirm him’: A glimpse into the Promised Messiah’s prophecies and the Kangra earthquake of 1905” at alhakam.org (12 April 2024).

8 June 1974: On this day, an Ahmadi, Naqab Shah Mahmand Sahib, was martyred in Peshawar. He was 37 years old and a teacher by profession. His attacker announced in public that he had killed a ‘Qadiani’; hence, no one should try to apprehend me. (Khutbat-e-Tahir, Babat Shuhada, p. 149)

For more details, see “Anti-Islam rhetoric before and after Surmae-Chashm-e-Arya: A glimpse into the Indian press” at alhakam.org (3 May 2024).

9 June 1962: On 8 June 1962, Pakistan adopted a new constitution. The following day, on 9 June 1962, Hazrat Muslehe-Maudra sent a message to the then-President, Ayub Khan, in response to this significant national development.

For more details, see “Hazrat Musleh-e-Maud’s services to the Muslim cause: Nurturing the newly formed Pakistan” at alhakam.org (12 March 2021, pp. 19-20).

9 June 1974: On this day, amidst the intensifying anti-Ahmadiyya riots throughout Pakistan, a brutal attack occurred in the town of Topi, located in the Khyber Pakhtunkhwa province (then known as the Frontier Province). Ghulam Sarwar Sahib, aged 52, and his nephew, Asrar Ahmad Khan, aged 16, were tragically martyred. After Asrar Ahmad Khan’s martyrdom, his body was subjected to horrific mutilation; it was riddled with bullets and his legs were forcibly torn apart in opposite directions.

On the same day, further tragedy struck in Quetta, the largest city and provincial capital of Balochistan. An Ahmadi, Sayyed Maulod Ahmad Sahib, was also martyred. The attackers inflicted severe injuries on his two brothers as well. The violence was of such severity that it recalled the barbarity of the period of Jahiliyyah. (Khutbat-e-Tahir, Babat Shuhada, pp. 149-151, 157)

9 June 1986: In connection to the upcoming historic occasion of the Ahmadiyya Centenary Jubilee, on this day, Hazrat Khalifatul Masih IVrh announced the scheme for the publication of complete translations of the Quran in 25 languages and translations of selected verses in 100 languages. (Silsila Ahmadiyya, Vol. 4, p. 838) 7

Riaz-i-Hind, 18 June 1888, pp. 5-6

10 June 1927: Following a disrespectful article of Risalai-Vartman, titled Sair-i-Dozakh, published in its May 1927 issue, on this day, Hazrat Musleh-e-Maudra published a poster, titled “Rusool-eKarimsa ki Mahabbat ka Da‘wa karnay wale kiaa ab bhi bedaar na honge?” (Anwar-ul-Ulum, Vol. 9, pp. 547-556)

11 June 1974: On this day, a harrowing episode of violence occurred during the anti-Ahmadiyya riots in Pakistan. In Abbottabad, Muhammad Fakhruddin Bhatti Sahib was martyred

10 - 11 June

by opponents of the Jamaat, and his body was subsequently set on fire. On the same day in Balakot, a father and son, Muhammad Zaman Khan Sahib and Mubarak Ahmad Khan Sahib, were also martyred. (Khutbate-Tahir, Babat Shuhada, p. 159-161)

11 June 2013: On this day, Hazrat Khalifatul Masih Vaa was welcomed to the British Houses of Parliament. Huzooraa visited Westminster to deliver the keynote address at a special reception hosted by Rt Hon Ed Davey MP (then Secretary of State

for Energy and Climate Change) and the ‘All Party Parliamentary Group for the Ahmadiyya Muslim Community’ in recognition of the 100-Year Centenary Celebrations of the Ahmadiyya Muslim Jamaat in the UK. Prior to the formal proceedings, Huzooraa held private meetings with the then Deputy Prime Minister, Home Secretary, Energy Secretary, Shadow Foreign Secretary, etc. (“Historic Reception takes place at Houses of Parliament to Celebrate Ahmadiyya Muslim Jamaat UK Centenary”, www. pressahmadiyya.com)

7 - 13 June

12 - 13 June

12 June 1970: During his Friday Sermon on this day, Hazrat Khalifatul Masih IIIrh reflected on his recent tour of West Africa, which he undertook after being chosen by Allah as Khalifatul Masih. During the tour, he also launched the Nusrat Jehan Scheme in The Gambia. His experiences and the details of this blessed scheme were shared in this sermon, which was later translated into English and published as “Message of Love and Brotherhood to Africa”.

13 June 1974: On this day, during the 1974 riots in Pakistan, the violence against Ahmadis extended beyond personal attacks to include economic devastation. In the village of Shah Nikdur, located in the Sargodha district of Punjab, a particularly grievous act took place. Assailants targeted 275 acres of agricultural land owned by an Ahmadi. They not only ransacked the property but also looted the wheat crops and agricultural equipment present on the farm.

13 June 1982: Hazrat Mirza Tahir Ahmadrh, after being elected Khalifatul Masih IVrh, sent a heartfelt message to Ahmadis, in which he urged everyone to pray for the Palestinian Muslims. On this day, Jamaat’s organ, Al Fazl, published this special message. Huzoorrh stated that Hazrat Khalifatul Masih IIIrh felt this grief severely during the last few days of his life and upon the mention of these oppressions, he would become so grieved that one could see the pain in his eyes.

Hazrat Khalifatul Masih IVrh instructed the Ahmadis, “So, I call the attention of all Ahmadis – men, women, elders, and children – that they should supplicate to Allah with great fervour, that He may have mercy on everyone who is associated with our master, the Holy Prophet Muhammadsa.”

For more details, see “The Ahmadiyya Khilafat’s call for Muslim unity: The solution to Israel-Palestine issue” at alhakam.org (21 May 2021, pp. 8-10).

Hazrat Khalifatul Masih Vaa delivering his historic speech to Parliamentarians, VIPs and diplomats at the House of Commons, 11 June 2013

The sacred month of Dhul-Hijjah

Jalees Ahmd Al Hakam

Dhul-Hijjah, the 12th month of the Islamic lunar calendar, stands out as one of the sacred months in Islam. When we reflect on this month, we immediately think of the obligation of Hajj, the celebration of Eid alAdha, and the blessedness of its days. Upon closer examination, we see that all the Islamic pillars are highlighted during this period. As Muslims, the shahadah is deeply ingrained in our hearts, while salat is a daily practice performed five times a day. In Dhul-Hijjah, Zakat is given abundantly, and fasting is observed. And of course, Hajj, one of the five pillars, is exclusively performed during this time. Thus, DhulHijjah holds a special distinction as the month where all five pillars of Islam converge, emphasising its significance in the Islamic calendar.

Hajj, the pilgrimage to Mecca, is the fifth pillar of Islam. Muslims from around the world make this journey every year to Mecca during this month. It is compulsory for Muslims who meet the conditions of Hajj to perform it at least once in their lives. Hajj takes place between the 8th and 12th of Dhul-Hijjah, being a sunnah of the Holy Prophetsa, who performed Hajj once in his life.

Importance of understanding Islamic calendar months

To truly understand Islam and effectively implement its teachings, it is crucial to comprehend the various ways one can attain maximum benefits from our acts of worship. The Islamic months, from their names to the deeds performed within them, carry significant importance. Simply having knowledge about them can profoundly impact one’s relationship with God and serve as a means of maximising their worship.

For example, if we look at fasting, we recognise Ramadan as the holiest month. When asked which month, after Ramadan, is most beloved to Allah for fasting, oftentimes people would say Shawwal – alluding to the 6 days of fasting during that month. However, we know that the Holy Prophetsa has said that after Ramadan, the most beloved month for fasting is Muharram (Sahih Muslim, Kitab as-siyam, Hadith 1163). And so, if we know the significance of the Islamic months, the meaning of their names, and their importance, we can then absorb all the blessings that come with them.

Sacred months (Ashhur alHurum)

In the Islamic calendar, there are four

months known as the sacred months: (1) Dhu al-Qadah; (2) Dhul-Hijjah; (3) Muharram; and (4) Rajab.

These sacred months have a connection with the seasons of warfare. During these months, fighting was prohibited, even prior to Islam. Fighting during the sacred months was considered a serious violation and was generally condemned. These months, known as “Ashhur al-Hurum” or sacred months, held special religious significance in Arabian culture even before the advent of Islam.

In ancient Arabia, civil wars ravaged the land, turning trivial disputes into torrents of blood. Each faction, callous to the suffering of the other, coexisted in a state of perpetual tension, where even the slightest provocation could spark deadly conflict. This strife stemmed from a primal urge to protect one’s interests, particularly their herds, which were essential for survival. The Holy Prophetsa ushered in an era of enlightenment, addressing the twin evils of idolatry and internecine warfare that plagued the nation. His teachings, enshrined in the Quran, provided guidance for a harmonious society built on compassion and justice. (Haqaiq-ulFurqan, Vol. 1, p. 353)

Here, it’s important to know what the months mean and why fighting was prohibited during these months.

(1) Dhull-Qadah: It literally means the month of sitting. Meaning to take a step back and refrain from fighting. Also known as a month of truce. It was so that in the pre-Islamic age, those wanting to travel for the pilgrimage may do so freely without fear of war or fighting.

(2) Dhul-Hijjah: Month of Hajj pilgrimage, the month of Hajj. Even prior to Islam, pilgrims would gather in Mecca outside the Holy Ka‘bah and perform their rituals.

(3) Muharram: It literally means forbidden. A sacred month during which fighting was prohibited. Also observed for fasting. It was the month when those who travelled for pilgrimage could make their journey back home safely.

(4) Rajab: Month of removing and refraining from fighting, historically observed as a sacred month for peace.

Prior to Islam, Arabs would shift these months around so that they could ultimately carry out their wars and battles. Just as a Muslim’s day revolves around their prayers, the pre-Islamic Arabs’ year revolved around their battles. They would shift the months and place them in a way that allowed them to continue their activities and go about their business.

In Arabia, the Ka‘bah was the centre of

idol worship, attracting idolatrous pilgrims from across the country. Though rooted in Abrahamic tradition, these pilgrimages adopted many idolatrous customs, later abolished by Islam. Mecca and its vicinity, known as the Haram, were strictly nonviolent zones. To ensure safe travel for Ḥajj and Umrah, four months – Muharram, Rajab, Dhul-Qa‘dah, and Dhul-Hijjah –were deemed sacred, halting all violence and bloodshed to allow peaceful passage for pilgrims.

Abu Bakrahra narrates that the Holy Prophetsa gave a sermon during his hajj and said that time has completed a cycle and assumed the form of the day when Allah created the heavens and the earth. The year contains twelve months, of which four are sacred, three of them consecutive: DhulQa‘dah, Dhul-Hijjah and Muharram, and also Rajab, which comes between Jumadah and Shaban. (Sunan Abi Dawud, Kitab almanasik, Hadith 1947)

The significance of the 10 blessed days of Dhul-Hijjah

A matter that makes these blessed days special is the fact that Allah swears by them.

In Surah al-Fajr, Allah states:

“By the Dawn, And the Ten Nights” (Surah al-Fajr, Ch.89: V.2-3)

In his commentary, Hazrat Muslehe-Maudra states that Ibn Abbas, along with Abdullah bin Zubair, Mujahid, and numerous scholars from among the salaf, asserts that the “Ten Nights” mentioned refer to the nights of Dhul-Hijjah preceding Eid. This interpretation finds support among later scholars as well. Ibn Abbas, as narrated in Tirmidhi, emphasises the

significance of these days, stating that the righteous deeds performed during them are particularly beloved to Allah. While any day can witness acts of goodness earning divine favour, these 10 days hold special importance, marked by heightened value for righteous deeds in the eyes of Allah. Among them, the 10th of Dhul-Hijjah stands as a pinnacle, with no day more cherished by Allah for the performance of good deeds. When asked if Jihad in the path of Allah is superior, the Messenger of God clarified that Jihad does not surpass the actions of these days. The only exception lies in the case of a person sacrificing their life and wealth in the path of God, in which case their sacrifice equals the righteous deeds of their youth. Otherwise, no other deed can match the merit of deeds performed during these ten days. (Tafsir-e-Kabir, Vol. 12, pp. 161-162)

This has also been alluded to in various commentaries, such as Tafsir al-Jalalayn, Tanwir al-Miqbas min Tafsir Ibn Abbas, Tafsir al-Tustari, under this verse.

The blessings and virtues of DhulHijjah

It is said that good deeds are more blessed these days and its rewards are multiplied. The Holy Prophetsa is reported to have said that these days, referring to the first 10 days of Dhul-Hijjah, are the most beloved to Allah in terms of righteous deeds. The Companionsra asked that not even Jihad in the cause of Allah? The Prophetsa replied, “Not even Jihad in the cause of Allah.” (Sunan Ibn Majah, Kitab as-siyam, Hadith 1727)

The above-mentioned hadith sheds light on the significance and blessings of performing good deeds during the first 10 days of Dhul-Hijjah.

Mseesquare Shahiq | Unsplash

Further, we read that Hazrat Ibn Abbasra reported that the Holy Prophetsa said: “No deeds are purer in the Sight of Allah Almighty, nor greater in reward than good deeds performed in the ten days of the month of sacrificing.” (Sunan ad-Darimi, Hadith 1727)

As Muslims, we always hear about the importance and significance of Ramadan and the last 10 days when we search for Laylatul Qadr. In the same light, we read: Abu Hurairahra narrated that Allah’s Messengersa said: “There are no days in this world during which worship is more beloved to Allah, Glorious is He, than the first 10 days of Dhul-Hijjah. Fasting on any of these days is equivalent to fasting for a year, and one night among them is equal to Lailatul-Qadr.” (Sunan Ibn Majah, Kitab as-siyam, Hadith 1728)

Thus, the first 10 days of Dhul-Hijjah are exceptionally sacred in Islam. Worship during these days is especially beloved to Allah. To understand this further, one can say that the blessed nights for a Muslim are undoubtedly the last 10 nights of Ramadan, and the blessed days are the 10 days of Dhul-Hijjah.

What makes Dhul-Hijjah so special

It’s essential that we ponder on these days and understand why it’s so beloved to Allah. When we look at the history of Islam, we see that many notable events took place in this month such as the second Bai‘at at Aqabah, Ghazwah of Sawiq, the marriage of Hazrat Fatimahra, the Holy Porphet’ssa letter inviting Caesar to Islam, Bai‘at-eRidwan, Sulah-e-Hudaibiya, etc. Further, we read that the Din, the religion of Islam was made complete during these days. The famous verse of the Holy Quran:

“This day have I perfected your religion for you and completed My favour upon you and have chosen for you Islam as religion.” (Surah al-Ma’idah, Ch.5: V.4) Thus, we find in a hadith narration that the Jews remarked to Hazrat Umarra: “You Muslims recite a verse, and had it been revealed to us, we would have designated the day of its revelation as a day of celebration.” Hazratra responded: “I am well aware of the precise time and location of its revelation, as well as where Allah’s Messengersa was at that moment. It was revealed on the day of Arafat (the Hajj Day), and indeed, I was present at Arafat.” (Sahih al-Bukhari, Kitab at-tafsir, Hadith 4606)

We also read that the Holy Prophetsa came to Mecca on the morning of the fourth of Dhul-Hijjah. (Sunan an-Nasa’i, Kitab manasiki l-Hajj, Hadith 2872; Sunan Ibn Majah, Kitab iqamati wa s-sunnah, Hadith 1074)

Best prayer and Prophet’ssa message

We have already mentioned how the Holy Prophetsa highlighted the significance of remembrance of Allah during the first 10 days of Dhul-Hijjah, stating that no other day is greater in the sight of Allah for performing good deeds.

Our Master is also reported to have said:

“The best supplication is the supplication made on the Day of Arafah, and the best statement that I or the Prophets before me have said is: ‘There is no god but Allah, alone, without any partner’” (Muwatta Malik, Kitab al-Quarn, Hadith 34)

Further, during Hajjat-al-Wada, the Holy Prophetsa asked, “Which month do you consider the most sacred?” The people replied, “This current month of ours (DhulHijjah).” He then asked, “Which town do you consider the most sacred?” They answered, “This city of ours (Mecca).” He asked again, “Which day do you consider the most sacred?” The people said, “This day of ours.” The Prophetsa then said, “Allah, the Blessed, the Supreme, has made your blood, your property, and your honour as sacred as this day of yours, in this town of yours, in this month of yours.” He then asked three times, “Have I conveyed Allah’s message to you?” The Companionsra responded each time, “Yes.” The Prophetsa added, “May Allah be merciful to you! Do not revert to disbelief after me by killing each other.” (Sahih al-Bukhari, Kitab alHudud, Hadith 6785)

The 40 days of Prophet Mosesas Not only is Dhul-Hijjah important to us Muslims because of Hajj, but this month also bears a close connection to a Prophet who is said to be likened to the Holy Prophetsa, i.e., Prophet Mosesas In the Holy Quran, we read:

“And We made Moses a promise of thirty nights and supplemented them with ten. Thus the period appointed by his Lord was completed – forty nights. And Moses said to his brother, Aaron, ‘Act for me among my people in my absence, and manage them well, and follow not the way of those who cause disorder.’” (Surah alA‘raf, Ch.7: V.143)

In Tafsir Tafsir al-Jalalayn and Tanwir al-Miqbas min Tafsir Ibn Abbas, under the above quoted verse, it is stated that 30 nights were appointed for Prophet Mosessa. This timeframe fell within the month of DhulQa’da. God then instructed him to fast for an additional 10 nights. This extension of time occurred during the month of DhulHijjah. Thus, the period designated by his Lord for communication was fulfilled, as promised by God, totaling 40 nights. (Tafsir al-Jalalayn, Ch.7: V.142; Tanwir al-Miqbas min Tafsir Ibn ‘Abbas)

Sacrifice

The word “Adha” means sacrifice, while “adhiya” refers to that which is sacrificed. The Eid in this month is known as Eid-ulAdha, meaning the Eid of the sacrifice in which we remember Abrahamas

This festival is celebrated on the 10th of Dhul-Hijjah throughout the Islamic world. On this Eid, in addition to salat, which is the true celebration for a true Muslim, it is obligatory for every Muslim with the means to sacrifice a four-legged animal and distribute its meat among their relatives, friends, neighbours, and also partake of it themselves. As a result, on the day of

Eid-ul-Adha, and the following two days, hundreds of thousands, or even millions, of animals are slaughtered for the sake of Allah throughout the Islamic world. This practice commemorates the magnificent sacrifice made by Abrahamas, Ishmaelas, and Hagaras

In the Revealed Sermon, Hazrat Ahmadas, with regards to Eid and slaughtered animals, states: “these slaughtered animals have been given the name qurban [means of drawing nearness to Allah] because it is mentioned in the ahadith that they are a means of acquiring qurb [nearness] and communion with God Almighty for all those who offer these sacrifices with sincerity, devotion, and faithfulness. These sacrifices are among the most exalted acts of worship in the Shariah. Hence, the sacrificial animal is called nasikah. In the Arabic language, the word nusuk denotes submission and worship. Similarly, the word nusuk is also used in the aforementioned language to refer to the sacrifice of those animals whose slaughter has been enjoined by the Shariah.” (Khutbah Ilhamiyyah - Revealed Sermon [English], p. 4)

In light of sacrifice, we read in the Holy Quran:

“Say, ‘My Prayer and my sacrifice and my life and my death are all for Allah, the Lord of the worlds.” (Surah al-An`am, Ch.6: V.163)

The verse beautifully describes the religion of the Holy Prophetsa, linking “my life” and “my death” to “my prayer” and “my sacrifice.” It declares that all aspects of our existence – prayer, sacrifice, life, and death – is dedicated solely to God.

Haircuts and nail clipping during Dhul-Hijjah

Often, it is asked whether it is necessary for the person performing the sacrifice on Eid al-Adha to refrain from cutting their hair and clipping nails from the sighting of the moon of Dhul-Hijjah until the sacrifice is made.

Answering this, Hazrat Khalifatul Masih Vaa states:

“It is narrated in the Hadith that one who intends to offer a sacrifice should not cut their hair or clip nails from the sighting of the moon of Dhul-Hijjah until the sacrifice is made. According to the narration of Hazrat Umm Salamahra, the Holy Prophetsa said, ‘Anyone who desires to sacrifice [on Eid al-Adha] should not get his hair cut or nails clipped after observing the new moon of Dhul-Hijjah until [the sacrificial animal] has been sacrificed.’ (Sahih Muslim, Kitab al-adahi, Bab man dakhala ‘alayhi ‘ashr dhu l-hijjah)

“Moreover, it is reported from Hazrat Aishara that when Allah’s Messenger sent the sacrificial animal from Medina, I used to weave garlands for his sacrificial animals, and then he would not avoid those things that a person in the state of ihram avoids.

(Sahih al-Bukhari, Kitab al-hajj, Bab fatli al-qala’id li l-budni wa l-baqar)

“Based on these two types of Hadith, Islamic jurists [fuqaha] have different opinions on this issue. Some jurists consider it forbidden [haram] for someone who is sacrificing to cut their hair or clip their nails. According to the Shafi‘i school of thought, doing so is disliked [makruh] but not haram. One narration from Imam

Malik considers it makruh, and another says it is not makruh, while according to Imam Abu Hanifa, it is not makruh at all.

(Sharh an-Nawawi ‘ala Muslim, Kitab aladahi, Bab man dakhala ‘alayhi ‘ashr dhu l-hijjah)

Hazrat Musleh-e-Maudra states:

“‘Those who intend to perform the sacrifice should not shave from the first of Dhul Hijjah until they have made the sacrifice. Our Community should pay special attention to this matter because the practice of this sunnah has become neglected among the general populace.’ (Al Fazl, Qadian Dar al-Aman, No. 24, Vol. 5, 22 September 1917, p. 4)

“In summary, it is preferred [mustahabb] and desirable for one who intends to sacrifice not to cut their hair or clip their nails; however, it is not obligatory or essential. Therefore, if a person intending to offer a sacrifice cuts their hair or clips their nails, it does not affect the validity of their sacrifice. The same ruling applies whether one performs the sacrifice themselves or has it performed by someone else.” (Is it required to avoid haircuts and nail clipping during Dhul Hijjah if offering an Eid al-Adha sacrifice (qurbani)?, www. alhakam.org)

And so, we must understand that following this helps us connect with the Sunnah and the Holy Prophetsa and also with those people who are doing hajj, it is essentially the Sunnah and following the practice of the Holy Prophetsa that really makes us an ummah

Day of Arafah

The core of Hajj is, as explained by the Holy Prophetsa:

“Hajj is Arafah, Hajj is Arafah, Hajj is Arafah.” (Jami‘ at-Tirmidhi, Kitab tafsiri l-qur’an ‘an rasulillahsa, 2975)

This means that the essence of Hajj is embodied in the day of Arafah. The Holy Prophetsa emphasised the merit of fasting on the Day of Arafah (9th of Dhul-Hijjah) and the Day of Ashura (10th of Muharram), Ashura, being the day Mosesas became victorious over Pharaoh. (Sahih al-Bukhari, Kitab at-tafsir, Hadith 4737)

Further, in another narration, we read that Hazrat Abu Hurairara reported that the Holy Prophetsa: “The promised day is the Day of Resurrection, the witnessed day is the Day of Arafah, and the witnessing day is Friday. There is no day on which the sun rises or sets that is more excellent than Friday. It includes a moment when any believing worshipper who supplicates to God for something good will have their prayer answered, and if they seek refuge from something, God will grant them refuge.” (Mishkat al-Masabih, Kitab assalat, Hadith 1362)

Abu Qatadah narrated that Allah’s Messengersa said: “By fasting on the Day of Arafah, I hope for Allah’s forgiveness for the sins of the previous year and the coming year.” (Sunan Ibn Majah, Kitab assiyam, Hadith 1730)

The fasting of Arafah and Ashura was prescribed before Ramadan. Abu Qatadah

Continued on page 11 >>

‘Fire of Hijaz’ How Prophet Muhammad foretold the discovery of oil

Mahad Ahmed Student, Jamia Ahmadiyya UK

Among the signs of the truthfulness of Islam and the Holy Prophetsa are the different prophecies of the Holy Prophetsa regarding the end times, also known as the Hour (assa‘ah). Among these, there is a prophecy of the Holy Prophetsa mentioned in both Sahih al-Bukhari and Sahih Muslim:

“The Hour will not be established until a fire emits from the earth of Hijaz, which will illuminate the necks of the camels at Busra.” (Sahih al-Bukhari, Hadith 7118; Sahih Muslim, Hadith 2902)

This prophecy of the Holy Prophetsa was fulfilled for the first time in 654/1256 when volcanic eruptions occurred at Harrat Rahat, located near Medina. The volcanic flows erupted for approximately three months. The hadith states that the fire would “illuminate the necks of the camels of Busra”, meaning that the effects of the fire would be visible from as far away as the city of Busra (a city in modern-day Syria), which is located approximately 900 kilometres from Medina.

However, prophecies often have multiple aspects. The Holy Prophetsa stated:

“I have been bestowed upon pithy phrases (jawami‘ al-kalim).” (Sahih Muslim, Kitab al-masajidi wa mawadi‘i s-salah, Hadith 523a)

The term jawami‘ al-kalim denotes concise speech where the words are few but the meanings are abundant, meaning that the Prophetsa was given words and phrases that are comprehensive and pithy due to their fewness in terms of words and abundance in terms of meanings.

This statement underscores the profound meanings in the Holy Prophet’ssa blessed words, with prophecies potentially manifesting in diverse ways. The prophecy on the fire of Hijaz exemplifies this kind of saying.

Two

meanings of the ‘fire’ of Hijaz

First, I will examine the historical event of 654/1256 in the Hijaz and then explore its modern manifestation.

In the month of Jumada al-Akhirah

(also called Jumada ath-Thani) in 654 AH or June 1256 CE, a fire emerged in the Hijaz region, more specifically in the Harrat Rahat region, which to this day is a large volcanic field located to the southeast of Medina.

Imam Ibn Hajar al-‘Asqalani (d. 852/1449) links this occurrence with the prophetic words of the Prophetsa regarding the fire in Hijaz. He writes in the commentary of this hadith:

“Al-Qurtubi said in at-Tadhkirah: ‘A fire appeared in Hijaz, Medina. It began with a big earthquake on Wednesday night (3 Jumada al-Akhirah 654). It continued until the morning of Friday. The fire appeared in Qurayzah on the outskirts of al-Harrah.’” (Fath al-Bari, Vol. 13, p. 85, Cairo, 1986)

The fire is also mentioned in great detail in a book of Abu Shamah al-Maqdisi (d. 665/1267), a Muslim historian and scholar who lived in Damascus. Abu Shamah is particularly known for his writings about the Crusades and the Abbasid Caliphate. In Dhayl ar-Rawdatayn, he writes:

“A lot of letters began arriving in Damascus from Medina talking about earthquakes and a massive fire which turned the sky dark.” (Abu Shamah alMaqdisi, Tarajim rijal al-qarnayn as-sadis wa-s-sabiʻ: al-maʻruf bi-dh-dhayl ʻala r-rawdatayn, 1974, Beirut: Dar al-Jil, p. 190)

He further writes, “In the beginning of the month of Sha‘ban (two months after the incident, which is likely the time it took the letters to reach them) in the year 654, letters from the city of the Messengersa of Allah were received in Damascus, which explained a great matter that occurred in the city [of Medina], confirming that which is in the Sahihayn [Sahih al-Bukhari and Sahih Muslim] from the hadith of Abu Hurairahra. The Holy Prophetsa said: ‘The Hour will not be established until a fire emits from the earth of Hijaz, which will illuminate the necks of the camels at Busra.’” (Ibid.)

This shows Abu Shamah also believed the prophecy was fulfilled with the 654/1256 volcanic activity. He adds: “Someone from among those whom I trust, who saw it [the fire], wrote: ‘And we were in our homes those nights, and it was as if there was a lamp in each of our houses, yet it had neither heat nor flame despite its enormity. Instead, it was a sign from among the signs of Allah.’” (Ibid.)

Another letter he received from Medina reads:

“On the night of Wednesday, the 3rd of

Jumada al-Akhirah in the year 654 AH, a great sound was heard in Medina. Then, a tremendous earthquake occurred, shaking the earth, walls, crevices, wood, and doors. This continued hour after hour until Friday, the 5th of the mentioned month. Then, a great fire appeared near Harrah, close to Quraizah, visible from our houses within the city as if it were near us. It was a massive fire; its light was more than that of three lighthouses.” (Ibid.)

He further writes: “In another letter, it is mentioned that on the first Friday of Jumada al-Akhirah [the same Friday mentioned in the last letter, i.e., Friday 5th], in the year 654, a massive fire erupted in the eastern part of Medina, exploding from the ground. A stream of fire flowed from it until it reached a valley near Mount Uhud. Then it stopped and returned to the source. People did not know what it would do next. At the time of its appearance, the people of Medina rushed to their Prophetsa [i.e., his grave], seeking forgiveness and repenting to their Lord Almighty.” (Ibid., pp. 190191)

These eyewitness accounts from the people of Medina shed light on the events of that time. A closer examination of the detailed descriptions suggests that the fire was an extraordinary volcanic eruption. Volcanic eruptions often result in the expulsion of red-hot lava into the air, resembling flames shooting from the earth’s surface. The mention of “a massive fire that turned the sky dark” in Dhayl al-Rawdatayn supports this. Major volcanic eruptions, such as the 2010 Eyjafjallajökull eruption in Iceland, can darken the sky for extended periods over vast areas. This eruption, which sent lava and ash nine kilometres into the sky, caused widespread air travel

disruptions across north-western Europe, comparable to those seen during World War II. A volcanic eruption is commonly followed by a stream of lava flowing from the vent of the volcano, and this is alluded to in the words recorded above in Dhayl alRawdatayn: “A stream of fire flowed from it until it reached a valley near Mount Uhud.” The mention of “a tremendous earthquake” that “occurred, shaking the earth, walls, crevices, wood, and doors” leading up to the eruption is a common phenomenon when a volcano erupts.

Taking all these details into consideration, it can be said that it became clear to the people of that time who saw this fire emerge from the earth and also to the people who heard about it, that this event was in accordance with the words of the Holy Prophetsa and this is evident from the statement of Abu Shamah.

Another renowned Islamic scholar, Abu ‘Abdullah al-Qurtubi (d. 672/1273), wrote in at-Tadhkirah bi-ahwal al-mauta wa-umur al-akhirah:

“A fire occurred in the Hijaz, near Medinah. Its bedouins experienced a severe earthquake on the night of Wednesday after the third darkness of Jumada al-Akhirah in the year 654 [3 Jumada al-Akhirah 654] and continued until the forenoon of Friday, when it subsided. It appeared near Qurayzah at the edge of Harrah, visible in the vastness of the land. [...] The accumulated debris formed a mountain-like structure. The fire reached close to the city, yet a cool breeze still came to the city. This fire was observed boiling, similar to the boiling of the sea. Some of our companions told me they saw it rising in the air for about five days. I also heard that it was seen from Mecca and the mountains of Busra.” (Al-Tadhkira bi

Image: Library

ahwal al-mauta wa umur al-akhira, first edition, 2000, Riyad, p. 1236)

Both Abu Shamah al-Maqdisi and Abu ‘Abdullah al-Qurtubi were alive during the year 654/1256. Despite residing outside of the Arabian peninsula – Abu Shamah in Syria and al-Qurtubi in Egypt – they were well-aware of the widespread news of the event. Their inclusion of the incident of this fire in their writings suggests that the news of the volcanic explosion, seen as the fulfilment of the prophecy of the Holy Prophetsa, had circulated extensively throughout the Islamic world at that time. an-Nawawi even stated, “The knowledge of the emergence of this fire was widespread among all the people of the Levant and beyond.” (an-Nawawi, ash-Sharh ‘ala Muslim, 1930, Beirut: Dar Ihya Turath al‘Arabi, Vol 18, p. 28)

Later scholars in the Islamic world also held the same view that the volcano eruption fulfilled the hadith. Some of them include Ibn Kathir (774/1373), who wrote about it in his book al-Bidayah wan-Nihayah, and as-Samhudi (911/1505) mentioned it in detail in his book Wafa’ alwafa’ bi-akhbar dar al-Mustafa

The Promised Messiah, Hazrat Mirza Ghulam Ahmadas also confirmed this view and mentioned the fire of Hijaz in his work Testimony of the Holy Quran. He wrote:

“Every sane person agrees that even if a hadith is ahad and has not been widely acknowledged but contains a prophecy that is fully or partly fulfilled at its appointed time, there remains no doubt about the authenticity of such a hadith. For example, the hadith recorded in Sahih al-Bukhari and Sahih al-Muslim that a fire will break out in the Hijaz is undoubtedly among the ahad [those ahadith which only have one chain of narration]. But after the passing of nearly 600 years, this prophecy was fulfilled clearly, and even the British admit it. This prophecy was fulfilled hundreds of years after the compilation and publication of the books in which it was recorded.” (Testimony of the Holy Quran [Shahadatul-Quran], pp. 15-16)

Western academia also records this volcanic eruption. E.g., The Seismicity of Egypt, Arabia and the Red Sea: A Historical Review (1994), among a wide range of other works, speaks of the eruption in great detail. Among volcanologists, this eruption is commonly known as the 1256 Volcano Eruption.

The discovery of oil and the fire of Hijaz

As the Prophet’ssa words can have deeper and multiple meanings, and prophecies, in particular, are known to manifest in various ways, we will explore how these words of the Holy Prophetsa were fulfilled again in more recent times.

In 1932, the Kingdom of Saudi Arabia was established, the territory of which includes the Hijaz area, and six years later, on 3 March 1938, in Dharan, an Americanbased oil company struck oil for the first time. The discovery of oil changed and shaped the course of history for Saudi Arabia and the world in general and this marked the beginning of a new era.

When we consider this fact alongside the coming of the Promised Messiahas and other signs of the Latter Days that also

appeared in this era, it becomes evident that the discovery of oil in this region may well be another form of the fire prophesied by the Holy Prophetsa. Looking at the bigger picture, it is worth noting that on 26 May 1908, the first large deposit of oil in the Middle East was discovered in Persia. This significant discovery occurred in Masjed Soleyman, a city located in the Khuzestan province of Persia (modernday Iran). The date of this discovery coincides with the date of the passing of the Promised Messiahas and the establishment of Khilafat-e-Ahmadiyya. This connection between the signs of the Latter Days and the establishment of a caliphate according to the way of prophethood (khilafah ‘ala minhaj an-nubuwwah) is something to ponder over. This is not merely a claim; to back this up, we shall look at the writings of the Promised Messiahas

The Promised Messiahas mentioned the hadith of the fire of Hijaz in his writings twice. The first instance has already been discussed, referring to its literal fulfilment in 654/1256. In the second instance, the Promised Messiahas elaborated on the different properties of fire. Heas states:

“For instance, fire inherently possesses the property of burning, a characteristic that we have tested countless times, and this property is established through our consistent experiences and observations. However, despite this, it is possible that some medicine or ointment might be discovered that, when applied to a body part or any other object, prevents fire from exhibiting its burning property. It is also possible that fire itself, by the command of God, could undergo internal or external changes preventing it from burning. Similarly, it is also within the realm of possibilities that a type of fire could emerge from the earth or the sky that differs in its properties from the fire know, such as the fire of Hijaz, the appearance of which was foretold by the Holy Prophetsa 652 years before its occurrence, and which was recorded and published in Sahih alBukhari and Sahih Muslim 500 years before its manifestation. In short, hundreds of such situations may arise due to terrestrial or celestial influences, and internal or external factors that could disrupt the existing observed properties of a thing. The door to modern sciences, which is wide open in a limitless and infinite manner, is based on this very premise. I do not say that you should blindly accept my words as the foundation of your own judgement. Rather, I urge you to thoroughly examine, scrutinise, and distinguish between right and wrong. Observe carefully what time is revealing to you with open eyes. Then, if this opinion appears predominant and superior, (then, O youth of our nation), accept it.”

(Surma-e-Chashm-e-Arya, Ruhani Khazain, Vol. 2, p. 102)

The context in which the Promised Messiahas mentioned the fire of Hijaz is particularly interesting. He refers to it as a type of fire that emerges from the earth and possesses different properties than ordinary fire.

As I mentioned, prophecies have multiple aspects that manifest according to Allah’s command. The discovery of oil and fossil fuels may well be one aspect of the fulfilment of this prophecy. The Promised Messiahas emphasises in the above excerpt

from Surma-e-Chashm-e-Arya that Allah’s powers are infinite and limitless, mentioning various forms of fire. Oil and fossil fuels are among these forms of fire, which, although not visibly burning, play a fundamental role in powering vehicles and other inventions essential to modern life.

When we combine this prophecy with the signs of the time of the Promised Messiahas – such as the news of the invention of vehicles and the abandonment of camels – it may well be that the prophecy regarding the fire of Hijaz has another layer of fulfilment. During the era of the Holy Prophetas, camels were the most efficient means of transportation. The prophecy’s reference to the illumination of camels’ necks through this fire may well indicate that oil and fossil fuels would bring about an extraordinary revolution in transportation and other fields, spreading light everywhere and symbolising widespread technological advancement. The possible fulfilment of this prophecy in these two cases may well serve as yet another proof of the truthfulness of the Holy Prophetsa and Islam.

In a time when people are turning away from religion and God altogether, these prophecies seem especially significant as they may help to strengthen one’s faith.

The prophecies of the Holy Prophet

<< Continued from page 9

narrated that when asked about fasting on the day of Arafah (the 9th of the month of Dhul-Hijjah), Allah’s Messengersa replied that it serves as an expiation for the preceding year and the following year. Similarly, when asked about fasting on the day of Ashura (the 10th of Muharram), he replied that it serves as an expiation for the preceding year. Additionally, when asked about fasting on Monday, he responded that it is significant as it marks the day of his birth, the day of his mission, and the day of receiving revelation. (Bulugh al-Maram, Kitab as-siyam, Hadith 31)

And thus, this is another reason why we should know our religion, for fasting on certain days can result in having all of one’s sins forgiven. Knowing these days, months, etc., can be the best opportunity we all need to reconnect with Allah. Muslims are encouraged to fast on these significant days and engage in other good deeds, with the assurance of Allah’s mercy and justice in rewarding their intentions and efforts.

Hazrat Imam Mahdi’sas prayer in the field of Arafat, Mecca

In early 1885, Hazrat Ahmadas wrote to Hazrat Sufi Ahmad Jan, expressing his happiness about Sufi Sahib’s upcoming Hajj pilgrimage to Mecca. The Promised Messiahas requested that Hazrat Sufi Ahmad Jan recite a specific prayer upon seeing the Holy Ka‘bah for the first time:

Muhammadsa testify to God’s existence and the truth of Islam. When viewed objectively, these prophecies may well lead to the undeniable conclusion that Islam is true as no ordinary person could make such prophecies that are repeatedly fulfilled.

Once, while discussing prophecies, Hazrat Khalifatul Masih Vaa said:

“Some youths or adolescent children – some even write to me, I received some letters just last week – asking how they can know if Islam is the true religion and that the Holy Prophetsa is the true prophet to follow as opposed to the other [faiths]? The society and environment here is affecting them and is causing them to have doubts about the truthfulness of Islam. They simply need to look back to history […]. Similarly, they need only to ponder over the prophecies which were made regarding our current times. Parents should also understand these prophecies so they may be able to teach their children. These prophecies are proof of the truthfulness of Islam. Indeed, there are thousands of proofs for the truthfulness of Islam. One need only increase their knowledge.” (Friday Sermon, 22 September 2023, Al Hakam, 20 October 2023, Issue CCXCII, p. 23)

“O Most Merciful of those who show mercy, one of your servants – a humble, unskilled, sinful and incompetent [servant], dweller of Your land of India, Ghulam Ahmad – would like to say: O Most Merciful of those who show mercy, be pleased with me and forgive my shortcomings and mistakes, for You are the Most Forgiving, Ever Merciful. And enable me to carry out those works as do please you and place between myself and my ego the distance of the East and the West. And lay my life, my death, my every strength and whatever I possess in Your way and keep me alive in Your love and give me death in Your love and raise me among Your most perfect followers. O Most Merciful of those who show mercy, with Your grace, bring the promulgation of the task that You have appointed me for and the service for which You have bestowed within my heart a fervour, to its completion. And through my hand, manifest the truthfulness of Islam to the opponents and to all those who are unaware of Islam’s splendours. And with Your forgiving and favouring hand, provide Your shade of support to this humble one and this humble one’s friends, sincere ones and companions and be their guardian and protector in faith and in the world and enter everyone in Your abode of pleasure. And descend as much durood [salutations], peace and blessings upon Your Prophet – peace and blessings of Allah be upon him – his people and his companions, as possible. Amin, O Lord of all the worlds.” (Tarikh-e-Ahmadiyyat, Vol. 1, pp. 264-265; Tadhkirah [English,], 2019, pp. 566-567)

Sudan’s struggle for peace and stability Opinion

Masood Malik & Farhan Khokhar Canada

Sudan has long been plagued by conflict and instability, with the Darfur conflict (2003-present) and the Second Sudanese Civil War (1983-2005) being the most notable examples. The Comprehensive Peace Agreement (CPA) signed in 2005 ended the civil war and paved the way for the independence of South Sudan in 2011. (“The 2005 Comprehensive Peace Agreement”, www.britannica.com) However, the humanitarian crisis Sudan faces now is of immense proportions, one that appears to be headed towards genocide. Widespread famine and obstacles to the delivery of aid have exacerbated the suffering of its people.

The Sudanese Civil War has been a complex conflict with multiple dimensions, including religious and ethnic divisions, the role of neighbouring countries, and the struggle over natural resources. One of the pivotal discussions around the conflict in Sudan has been the introduction of Islamic sharia by the Sudanese government in 1983. Perhaps intended as a step towards unifying the nation under a common moral and legal framework, the implementation raised questions about the balance between national unity and regional identities. How might a more inclusive approach to understanding and applying sharia principles have influenced the outcome? Could the integration of all community voices in this process have paved a path towards a more harmonious implementation? Anyhow, the southern regions, which were rich in natural resources, felt marginalised and economically disadvantaged, exacerbating tensions between the central government and the southern populations. (“Sudan Civil War: History & Implications [6 Root Causes]”, sapa-usa.org)

In reviewing the historical complexities in Sudan, careful consideration was needed for the implementation of sharia. True justice, as ordained in the Holy Quran, should have begun with personal reform and a sincere commitment to the ethical principles of Islam. Reflecting on the past, one might ask: How could a society, deeply challenged by corruption, have embraced sharia in a way that truly reflected its foundational goals of fairness and moral integrity? This highlights the historical importance of grassroots transformation in adherence to Islamic teachings before administering such laws at a national level. Neighbouring countries have also played significant roles in the Sudanese conflict. Chad and Ethiopia, for instance, have been involved either as mediators or

as active participants at different times. The recent clashes have seen quick mobilisation by countries in the region and global calling to halt the violence. Chad and Egypt closed their borders with Sudan, indicating concerns that the clashes could escalate.

(“Civil Wars in Sudan and South Sudan”, link.springer.com)

Similar to the situation in Nigeria, the discovery of oil in Sudan added a new dimension to the conflict. Competition for control over oil-rich regions intensified, and disputes over resource allocation further fueled hostilities. This mirrors the resource curse seen in other African nations, where natural wealth leads to conflict rather than prosperity.

In order to achieve sustainable peace, Sudan requires an inclusive strategy that integrates regional cooperation, international support, and the active participation of women and civil society groups. The international community plays a crucial role in facilitating dialogue and providing assistance to Sudan. The United Nations, the African Union, and key countries in the region must work together to support the peace process. The success of the CPA highlighted the effectiveness of international cooperation driven by experienced diplomats on the ground.

(“Avoiding the Train Wreck in Sudan: U.S. Leverage for Peace” by John Prendergast and Laura Jones, enoughproject.org)

The Holy Quran emphasises the importance of cooperation and unity, stating, “And help one another in righteousness and piety; but help not one another in sin and transgression. And fear Allah; surely, Allah is severe in punishment.”

(Surah al-Ma’idah, Ch.5: V.3). This verse should serve as a soul-shaker for Muslim nations that appear to be fueling the fire and not working towards a peaceful solution.

Building a framework for a peaceful existence in Sudan requires addressing economic disparities, ethnic tensions, and political grievances. Economic development and equitable resource distribution are essential for long-term stability. The international community should support initiatives that promote economic growth, create job opportunities, and improve access to education and healthcare. The World Bank and other international financial institutions can provide grants and loans to support infrastructure projects, small businesses, and agricultural development. Encouraging foreign investment and promoting trade can also help stimulate economic growth and reduce poverty.

(“How to Restore Peace, Unity, and Effective Government in Sudan?”, accessed via www. wilsoncenter.org, p. 10)

An example of how economic aid can transform lives can be seen in the early 1950s in Pakistan. When the country was in its infancy, Jamaat-e-Ahmadiyya provided goodwill loans to farmers under its Waqf-eJadid programme in the province of Sindh. This aid was provided in the form of seeds and soil. The result was an amazing return in ownership of land and business among locals who were previously buried under loans. Such targeted economic assistance can help alleviate poverty and empower marginalised communities in Sudan as well.

Political reforms, including measures to ensure fair representation and protect the rights of marginalised groups, are also necessary to address the underlying causes of conflict. The international community should support efforts to strengthen democratic institutions, promote the rule of law, and ensure free and fair elections. Capacity-building programmes for government officials and civil society organisations can help foster good governance and accountability. The inclusion of women and youth in the political process is crucial for building a more inclusive and stable society. (“Avoiding the Train Wreck in Sudan: U.S. Leverage for Peace” by John Prendergast and Laura Jones, enoughproject.org) Highlighting the importance of unity among Ummah, the Holy Prophet Muhammadsa has guided us, stating: “The believers, in their mutual kindness, compassion, and sympathy, are just like one body. When one of the limbs suffers, the whole body responds to it with wakefulness and fever.” (Sahih al-Bukhari, Hadith 6011).

The delivery of humanitarian aid poses significant challenges due to ongoing conflicts and roadblocks, further complicated by the potential conflicts between the Sudan People’s Liberation Movement (SPLM) and the National Congress Party (NCP). Addressing these challenges is critical to alleviating the current state of famine and its impact on the

population. The Holy Quran emphasises the importance of aiding those in need, stating:

“And they feed, for love of Him, the poor, the orphan, and the prisoner.” (Surah ad-Dahr, Ch.76: V.9)

The international community must work to remove barriers to aid delivery and ensure that assistance reaches those who need it most. This may involve negotiating safe passage for aid convoys, establishing humanitarian corridors, and working with local communities to distribute aid effectively.

The civil war in Sudan is not just a struggle over religious and cultural identity or natural resources. It also reflects the absence of a resilient social contract and the adoption of a unitary autocratic system of government by ruling elites. The conflict is a struggle over power in the security sector and the exercise of power in the state, with the Rapid Support Forces (RSF) being a recognised instrument of state power, complicating the situation further. (“Civil Wars in Sudan and South Sudan”, link. springer.com)

The time for united action is now.

The international community must come together to support Sudan in its quest for peace, stability, and prosperity. By addressing the humanitarian crisis, promoting inclusive peace processes, supporting economic development, and facilitating political reforms, we can help Sudan build a stable future. The Holy Quran advocates for justice and equitable treatment, stating, “O ye who believe! be strict in observing justice, and be witnesses for Allah, even though it be against yourselves or against parents and kindred.” (Surah an-Nisa’, Ch.4: V.136).

(“How to Restore Peace, Unity, and Effective Government in Sudan?”, accessed via www. wilsoncenter.org, p. 10) The urgency of the situation demands immediate and coordinated efforts from all stakeholders. As Muslims and as humans, it is our duty to help our brethren stand on their feet and bring peace to their homes.

Fazal

Jillian Amatt - Artistic Voyages | Unsplash

100

Years Ago... Proposal of journey to England and response to a Paighami’s letter

Al Fazl, 13 June 1924

In his Friday Sermon of 23 May 1924, Hazrat Mirza Bashir-ud-Din Mahmud Ahmad, Khalifatul Masih IIra spoke about the proposed journey to England for the first time. While the consultation and prayers were ongoing, the opponents of Khilafat voiced various objections to this journey.

Huzoorra mentioned a letter sent by a Paighami or ghair-mubai‘, [i.e., those who did not take bai‘at of the second Khalifa], in which he suggested that instead of spending money on the travel expenses, it would be better to spend it on an orphanage.

This Friday Sermon was published in the 13 June 1924 issue of Al Fazl. The summary of the response by Hazrat Musleh-e-Maudra and his mention of the proposed Europe’s tour is as follows:

Hazrat Khalifatul Masih IIra said:

“Firstly, the decision regarding the journey has yet to be made, as I have previously mentioned. [...] However, at this juncture, I deem it necessary to dispel this misconception related to its expenses. This clarification is required, as this misunderstanding could also arise in others’ minds and mislead them.

“All the pillars of Islam are defined, well-established, and have specific rules and regulations. For example, Zakat has a rule that if one possesses 40 rupees for a year, they ought to pay one rupee, not give away all their wealth. Similarly, with respect to fasting, the injunction is not to fast indefinitely but specifically during the month of Ramadan. Conversely,

regarding anyone who contravenes this commandment by fasting perpetually, the Holy Prophet, peace and blessings of Allah be upon him, said that such a person would be condemned to the lowest level of hell.

(Musnad Ahmad, Part 4, p. 414) [...]

“In the same way, it is obligatory to perform Hajj once in a lifetime; it is not commanded to be performed every year. Moreover, certain conditions are stipulated for Hajj, and those who meet these conditions should perform it, while those who do not are exempt. Then, salat must be performed five times a day, not continuously throughout the day, and there are specific times when salat is prohibited. Likewise, there are also regulations for sadaqah (charity). God Almighty states: ‘And keep not thy hand chained to thy neck, nor stretch it out an entire stretching,’ (Surah Bani Israil, Ch.17: V.30). Rather, one should adopt a balanced approach.

“In short, the sharia has established specific regulations and boundaries for all of the pillars [of Islam] to prevent any setbacks from exceeding these limits. Consequently, the sharia has set certain regulations in these pillars with respect to the spending of wealth, [mandating a balanced approach], prohibiting the expenditure of all one’s wealth. Similarly, there are specific regulations regarding the offering of one’s time, and one sacrifices their time for it. It is not commanded to worship God Almighty all day to the exclusion of all other activities. Rather, the sharia also sets out the rights

“For example, one of the objectives behind the tabligh efforts initiated in the Malkana [region] was to secure the grandeur of Islam and tackle the Shuddhi Movement — started by the Aryas to efface the prestige and majesty of Islam. For this purpose, our Jamaat had to sacrifice its wealth, lives, and time, and endure great hardships, resulting in increased recognition of the Jamaat on a grand scale. Moreover, those who previously paid no attention have now shown interest, as evidenced by the many people joining the Community following the Malkana Movement.

and responsibilities towards oneself, one’s spouse, and others. […]

“It is not commanded to spend the wealth on only one branch [of the expenditures] and neglect all of the others. For instance, if all funds were dedicated solely to orphans, neglecting other areas, the system would soon collapse. However, it is all the more necessary to take care of the orphans, and for this very reason, approximately 40,000 rupees per annum are spent on this cause. Moreover, if we include the additional sum of money spent through various jamaats independently, it will add up to about half of our chanda. We support and take care of orphans to the best of our ability, but if we were to allocate all chanda to orphans and neglect other works of the Jamaat—such as the Langar Khana, tabligh, compilation, and publication—the community would soon perish. The Jamaat thrives by managing various tasks, strengthening them through various means, and ensuring that all branches are adequately supported. [...]

“We allocate around half of our chanda to orphan care, though these expenditures are not publicly visible because we have neither established orphanages nor advertised their existence to show the number of orphanages and the strength of orphans and widows residing therein. [...]

“On certain occasions, we are required to spend money to manifest the glory and greatness of Islam across the globe and counteract damage to its reputation. If we continue to take care of the rest of the departments and do not spend anything on the majesty and splendour of Islam, it will be detrimental to Islam. Thus, it is also essential to spend money to manifest the magnificence of Islam.

“Hence, financial expenses are sometimes necessary to uphold the glory of Islam, and one is required to bear the hardships. This is one of the objectives behind my visit to England, however, we have to see whether or not it is an appropriate time to go there. The question is not about the expenses, and if I postpone the plan to visit England with the reason that this money should be spent on orphans, I would say that by doing so we would miss opportunities for significant advancements, which are related to the increased recognition that might become a means of great progress. In addition, though it cannot be said that my visit will result in the conversion of every single person to Islam there, it will at least serve as a means for presenting the true teachings of Islam.

“On the other hand, if we follow the aforementioned letter’s suggestion to allocate the funds solely for the care of orphans, others will argue that the money should be spent on tabligh since the orphans are already being supported and taken care of. If we then decide to allocate the funds for tabligh, some will advocate for spending on education instead. This indecision will make it impossible to manage the expenditures effectively. Therefore, we must address the needs of all departments equally and not focus on a single aspect; otherwise, the Jamaat will face ruin. [...]

“Hence, we prioritise the care of the orphans and widows above all, while also addressing the needs of other departments. This [balanced approach] is the only means for success. Otherwise, neglecting any department will lead to the Community’s downfall, marking the beginning of its decline. Therefore, it is crucial to support all departments for the progress of the Jamaat, allocating resources according to their needs.”

(Translated by Al Hakam from the original Urdu, published in the 13 June 1924 issue of Al Fazl)

Veiling in Christianity and Islam: A comparative analysis

commentaries/1_corinthians/11-8.htm)

To understand this further, we turn to Barnes’ Notes on the Bible (1834):

The layers covering the head and body of a Muslim woman often evoke a visceral response in a Western audience. Something seen as a positive virtue central to the Islamic faith is, from an outside perspective, considered a symbol of subjection. To understand on a deeper level this aversion, it is important to look to a place that most, ironically, might not at first think to turn to – scripture itself. In the Western conscience, the conceptualisation of what the veil means has been heavily influenced by Christian theology.

The veil as a symbol of subjugation in New Testament

In his First Epistle to the Corinthian Church, the Apostle Paul addresses concerns that women are prophesying in public and teaching men with their heads uncovered. He advises: “But I would have you know, that the head of every man is Christ, and the head of the woman is the man; and the head of Christ is God. Every man praying or prophesying, having his head covered, dishonoureth his head. But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven. For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.”

He continues in his Epistle:

“For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man. For the man is not of the woman; but the woman of the man. Neither was the man created for the woman; but the woman for the man. For this cause ought the woman to have power on her head because of the angels.” (1 Corinthians 11:3-10)

In these verses, Paul assigns a very particular meaning to the veil – a symbol of a woman’s subjection to man.

Paul uses various angles and approaches to explain this. We turn to a sample of classical Biblical commentary for further insight.

The Cambridge Bible for Schools and Colleges’ (1882) exegesis on these verses states:

“The narrative in the book of Genesis establishes two facts, (1) that woman had her being originally through man, and not, as man, directly from God; and (2) that she was created for man’s advantage, and not man for hers. Not that we are to suppose, with some, that woman is in no sense to be regarded as the image and glory of God, but that man is so immediately, she mediately, through man.” (biblehub.com/

“If he [man] wore a veil or turban, it would be a mark of servitude or inferiority It was therefore improper that he should appear in this manner, but he should so clad as not to obscure or hide the great truth that he was the direct representative of God on the earth, and had a superiority to all other creatures [...] Man was created first; he had dominion given him; by him, therefore, the divine authority and wisdom first shone forth; and this fact should be recognized in the due subordination of rank, and even in the apparel and attire which shall be worn.” (biblehub.com/commentaries/1_ corinthians/11-7.htm)

It continues: “She [woman] was made for him [man]; she was made after he was; she was taken from him, and was ‘bone of his bone, and flesh of his flesh’ […]. This, therefore, ought to be acknowledged by a suitable manner of attire; and in his presence this sense of her inferiority of rank and subordination should be acknowledged by the customary use of the veil. (Ibid.)

Gill’s Exposition of the Entire Bible (1810) states that man “should appear with open face and head uncovered, as a token of freedom and boldness; otherwise he dishonours his head as if his [Christ’s] blood and sacrifice were not effectual, and his intercession not prevalent […]by covering it [the head] it looks as if he was guilty and ashamed, and in subjection; whereas to appear uncovered expresses freedom, boldness, and superiority, like himself, who is the head of the woman […]” (biblehub. com/commentaries/1_corinthians/11-4.htm)

Benson’s Commentary (1857) explains:

“Hence Philo [Hellestic Jewish philosopher] calls the το επικρανον, cover of the woman’s head, the symbol of her shame; and this shame, say they, is due to her, because she first brought sin into the world. It is with her as when one transgresseth and is ashamed; and therefore she comes forth with her head covered. She ought, saith Tertullian [known as father of Latin Christian theology], by her habit to resemble Eve, a mourner and a penitent; ob ignominiam primi delicti, for the shame of the first sin.” (biblehub.com/ commentaries/1_corinthians/11-10.htm)

The early Church fathers and influential theologians that followed shaped not only Christian thought but the post-Christian conscience. To the Western mind, the veil almost invariably is a symbol of oppression. Those who seek to “liberate” the Muslim woman from the veil are in the end, seeking to liberate her from a largely Pauline understanding of it. The Apostle’s writings in the New Testament – notably his Epistles

to Timothy and Titus, along with those to the Corinthians – form the touchstone for dialectics within and without the Church on these issues. They remain relevant and alive today in the debates we see on male headship and complementarianism in Evangelical circles and gender roles in various American church denominations. (“On the heels of her split with Southern Baptists, Beth Moore apologizes for supporting a theology that restricts women”, washingtonpost.com)

Islamic perspective

Islam differs wholly from the presuppositions underlying the veil in the New Testament and Pauline writings – including the a priori existence of man, the attribution of original sin to women, and the fallen state of humans. By way of example, we will examine a few verses of the Holy Quran.

“O ye people! Fear your Lord who created you from a single soul and created therefrom its mate, and from them twain spread many men and women.” (Surah anNisa’, Ch.4: V.2)

The Holy Quran uses the terms soul (nafs) and mate (zowj), which are both gender-neutral in application. Islam “lends no support whatever to the view that Eve was actually created from the rib of Adam, as is clear from the following verses: We have created you in pairs (78:9); And of everything have We created pairs (51:50)” (Five Volume Commentary, Vol. 2, p. 611). This verse expresses that men and women, having been created from one soul, have the “same nature and same propensities.” (Ibid.)

“But Satan caused them both [Adam and Eve] to slip by means of it and drove them out of the state in which they were.” (Surah al-Baqarah, Ch.2: V.37)

In the Quranic narrative, Eve does not tempt Adam in the garden, as is evident in the wording “caused them both to slip [i.e., unwilfully err].” Furthermore, rather than imputing sin on the Prophet Adam and his progeny, God teaches him a prayer to seek forgiveness. In fact, God tells Adam that He will continue to send guidance in the form of Prophets to all peoples for their benefit. The verse “holds out the promise that among the descendants of Adamas there would continue to appear great souls who would invite people to truth and guidance.”

People would “attain nearness to God and their hearts would be to them a paradise.”

(Five Volume Commentary, Vol. 1, p. 108)

“Surely, We have created the human in the best make.” (Surah at-Tin, Ch.95: V.5) Islam holds a positive view of human nature. We are told in this verse humans are “born with a pure and unsullied nature, with a natural tendency to do good” (Five Volume Commentary, Vol. 5, p. 3406). Furthermore, in the idiom of the Holy Quran, husband and wife are described as “garments” (libas) for each other, covering each others’ nakedness (i.e., weaknesses), and providing protection, warmth and comfort.

Nowhere in the Holy Quran is the veil used to describe women’s subjection to men.

Deeper reality and spiritual meaning underlying the veil in Islam

The term commonly used for the head covering in Islam – the hijab – is derived from the trilateral root بّ-جَ-ح. This root comes eight times in the Holy Quran and each time it is in the meaning of screen, barrier or partition. We will take a look at two significant verses to help us understand the deeper meaning of the veil.

“Nay, they will surely be debarred from seeing their Lord on that day.” (Surah atTatfif, Ch.83: V.16).

In Surah at-Tatfif, Allah the Exalted describes those who will be deprived of witnessing the countenance of God. The verse says these people will be maḥjūb, which according to the lexicon, means partitioned from their Lord. A hijab will be placed between them and God, if you will. Nothing is more devastating to a believer than being separated from God.

Sofia Qureshi USA

Pawel Czerwinski | Unsplash

REM Sleep and its role in restorative rest

Hafiz Ridwanganiy Nafiu Student, Jamia Ahmadiyya International, Ghana

On average, a person spends about one-third of their lifetime sleeping, so understanding the facts behind it could be really helpful for our health and physical well-being.

Necessity of sleep

Sleep is an integral part of our lives; human beings cannot live for an extended period without it. The longest duration a normal human being could live without sleeping, before succumbing to hallucination, is four to five days. (“How Long Can You Go Without Sleep? Function, Hallucination, and More”, www.healthline.com) Even at this time, the body could become totally weak and unable to function properly. This shows to what extent our bodies need sleep, especially after long work durations or being stressed to some extent, usually at night.

Sleep and the Holy Quran

Thus, for us to understand the in-depth knowledge of sleep, it will be necessary for

<< Continued from previous page

“And [Mary] screened herself off from them, then We sent Our angel to her.” (Surah Maryam, Ch.19: V.18)

In Surah Maryam, we learn what happens when a pious believer withdraws from the world and puts a ابِاجۡحْ (hijab) between herself and others. When Mary screens herself from her people, the veils between her and God are lifted. She receives divine revelation about a son to be born to her.

Conclusion

The meaning of Islam is complete submission to God alone. If anything, we can think of the veil in Islam as a symbol of our love of God and seeking Him. An Islamic understanding of the veil is sublime and wholly positive. The veil envelops us in a protective layer of comfort and as it wraps gently along the neck, reminds us that God is nearer to us than our “jugular vein” (Surah Qaf, Ch.50: V.17), before it falls over our beating heart. We veil ourselves from the world and draw closer to God. We hope, in turn, that the veils between ourselves and our Lord will be lifted. The

us to study the concepts of day and night. This leads us to the Holy Quran, where Allah says:

“And He it is Who has made the night a covering for you, and [Who has made] sleep for rest, and has made the day for rising up.”

(Surah al-Furqan, Ch.25: V.48)

It is evident from this verse that Allah, the creator of all things, has created our bodies and has designed them in a way that we have the responsibility to take care of them ourselves, which can be easily achieved by resting, sleeping adequately, and so on.

Benefits of sleep

Sleep grants us lost power; all the energy exhausted during the day is regained through sleep. Imagine what could happen if someone decided not to sleep after long working hours. Evidently, we would notice that the body would not be in good condition the following day, feeling dizzy, bewildered, confused, and unable to fulfil its duties properly, if at all.

outer veil we wear is only a tangible cloth that we hope will come to mirror an inner spiritual reality or adornment with “raiment of righteousness” (libas at-taqwa)

“But the raiment of righteousness—that is best.” (Surah al-A‘raf, Ch.7: V.27)

Our deepest desire is for the veils to be removed between us and our Lord and that we attain His nearness. The Promised Messiahas – the “Son of Man coming in the clouds of the sky with great power and glory” in the grand idiom of the Bible – writing at nearly the same time as the aforementioned Biblical commentators, reveals to us the true meaning of the veil:

“A lover cannot remain separated from his Beloved. The fact that the meeting of the two loves necessarily leads to ‘annihilation in God’ and the body (which is only a veil) is totally consumed, and the soul becomes wholly submerged in Divine love, can be illustrated with the example of a person who is struck with lightning […]. In the same way, spiritual annihilation also requires two kinds of fires: the heavenly fire and the inner fire of a person. The meeting of both these fires creates a state of annihilation (fana) without which the spiritual journey remains incomplete.” (Fountain of Christianity, p. 40).

Sleep stages and types of sleep

How well-rested you are and how well you function depends not just on your total sleep time, but also on how much sleep you get each night and the timing of your sleep stages. Your brain and body functions remain active throughout sleep, and each stage of sleep is linked to specific types of brain waves – distinctive patterns of electrical activity in the brain. (“Brain Basics: Understanding Sleep”, www.ninds. nih.gov)

Sleep is divided into two basic types: rapid eye movement (REM) sleep and nonREM sleep, consisting of three different stages:

Stage 1: Light sleep; easily awakened; muscles relax with occasional twitches; eye movements are slow.

Stage 2: Eye movements stop; slower brain waves, with occasional bursts of rapid brain waves; usually occur about 90 minutes after falling asleep; cycles along with the non-REM stages throughout the night.

Stage 3: Occurs soon after falling asleep and mostly in the first half of the night; deep sleep; difficult to awaken; large slow brain waves, slow heart and respiratory rates, relaxed muscles; eyes move rapidly behind closed eyelids; irregular breathing, heart rate, and blood pressure; dreaming occurs, and arm and leg muscles are temporarily paralysed.

Sleep begins with non-REM sleep. In stage 1 non-REM sleep, you sleep lightly and can be awakened easily by noises or other disturbances. Your eyes move slowly, your muscles relax, and your heart and breathing rates begin to slow. Stage 2 non-REM sleep is characterised by slower brain waves with occasional bursts of rapid waves, and you spend about half the night in this stage. Stage 3 non-REM sleep involves even slower brain waves, mainly producing Delta waves, and is a very deep stage of sleep during which it is difficult to be awakened. (Ibid.)

REM Sleep

Deep sleep is considered the “restorative” stage of sleep necessary for feeling well-rested and energetic during the day. During REM sleep, your eyes move rapidly in different directions while closed, breathing becomes more rapid and irregular, and your heart rate and blood pressure increase. Dreaming typically occurs during REM sleep, and arm and leg muscles are temporarily paralysed to prevent acting out dreams. You typically enter REM sleep about an hour to an hour and a half after falling asleep, and sleep stages repeat continuously throughout the night.

Almost half of the total sleep time is spent in stage 2 non-REM sleep, and about onefifth each in deep sleep (stage 3 of non-REM sleep) and REM sleep. Infants spend half or more of their total sleep time in REM sleep, gradually decreasing as they grow. REM sleep stimulates the brain regions used for learning and memory. Dreams are generally recalled upon waking or being awakened by an alarm or noise in the environment.

Sleep deprivation

Sleep deprivation can have serious consequences for health and well-being, including an increased risk of chronic diseases like diabetes, heart disease, and obesity. It can also lead to cognitive and memory impairment, changes in mood and behaviour, increased appetite, and a preference for high-calorie foods. Adequate sleep is crucial for maintaining physical and mental health.

Conclusion

In conclusion, sleep plays a vital role in overall health and well-being, and understanding its mechanisms and benefits is essential for leading a healthy life. By prioritising good sleep habits, we can ensure better physical, mental, and emotional health.

A journey of divine fortune and grace

Hazrat Khalifatul Masih II’s tour of Europe 1924

Al Fazl, 28 December 1939

Hazrat Maulvi Abdur Rahim Nayyarra (1883-1948)

Conference of Religions’ proposal

Early 1923 was the beginning of the tenth year of Khilafat-e-Thania, [epoch of Hazrat Khalifatul Masih IIra]. By then, after spending two years in West Africa, giving the glad tidings of the “rising of the sun from the west” to the African people, this humble one, [Hazrat Maulvi Abdur Rahim Nayyarra] returned to London. There, I proclaimed from a high platform the divine vision of the messenger of Allah, the Promised Messiahas, [about delivering an eloquent speech in London and catching several white birds afterwards]. Eventually, calling the people to pave the way and reminding them of the message [of Prophet Jesusas], “[Repent], for the Kingdom of Heaven is near.” (Matt. 4:17)

Meanwhile, the angels of God Almighty were at work to create specific means for the prophecy of the “rising of the sun from the west” to be fulfilled in a glorious manner. Consequently, plans for the Wembley Exhibition began to take shape, and in 1924, the exhibition commenced with people arriving from all parts of the world.

Along with the proposals for this exhibition, a divine influence inspired Mr William Loftus, a socialist leader, to collaborate with the exhibition organisers to arrange a ten-day Conference of Religions during this event. This proposal was well-received by the orientalists, and the organisers also agreed to it.

Considering the manageable distance and other conveniences, the venue for the conference was set at the Imperial Institute in London. The dates for the Conference of Religions were scheduled from 22 September to 3 October 1924.

How did I come to know about the conference?

Although I had been in London since the beginning of 1923, I had no knowledge of the proposal for this conference. By the time the committee was formed, the speakers were selected, and others had nearly dominated it, and more than half of 1924 had already passed. It was then, in a conversation at a society, that a lady mentioned it to me. Upon hearing this, I met with the Joint Secretary, Miss Sharples MA, and learned that the programme had already been set. Mirza Hussein Ali

Irani, a follower of the Baha’i faith, was nearly dominating the Conference of Religions. Lady Blomfield, a dedicated Baha’i, was taking a special interest in it.

A European Baha’i residing in Canada was being especially invited to deliver an address, and Shoghi Effendi, the head of the Baha’is, was coming from Akka to personally participate in the conference.

On the subject of Islam, Khawaja Kamalud-Din was coming all the way from India to deliver a speech, and on Sufism, Khawaja Sahib’s son, Khawaja Nazir Ahmad, who was the imam of Woking at the time, was going to present a paper.

Observing this situation, my heart began to sink, not due to my own carelessness or negligence, but rather because it struck me that despite having been established in London for ten years, obscurity and helplessness prevailed, so much so that even now we were unaware of significant events, and the people here also showed little concern. Most people believe that the markaz of Islam is Woking. The Woking authorities also try their best to portray us as their branch and themselves as the main centre [of Islam].

Invitation to Hazrat Khalifatul Masih

I had several meetings with Miss Sharples. This capable lady soon realised that the perspective of the Ahmadiyya Community must be presented, and my name was mentioned in the committee. Upon this, Dr Arnold, a notable author of The Preaching of Islam and a close friend of mine, advised the committee to consult me in the selection of speakers.

Consequently, the time came when Mis Sharples began consulting me on every matter. It was through divine providence that I had installed a telephone at my residence a few months after returning from Africa. Hence, we had a daily exchange of thoughts both in person and over the telephone, and all the proposed programmes were reviewed.

The names of Pandit Shyam Shankar MA, and the Buddhist leader Dr WA de Silva of Ceylon, were recommended by this humble representative of Ahmadiyya Jamaat for Hinduism and Buddhism, respectively. Regarding the paper of Mustafa Khan Sahib, who is a ghair-mubai‘ [i.e., those who did not pledge allegiance to the second Khalifa], facilitation was provided through the same means. For Sufism, the name of Hafiz Roshan Ali Sahib[ra] was suggested to the committee for consideration by this Ahmadi missionary in London. Upon seeing the names of Naqshbandi, Soharwardi,

Qadri, and Shadhili with Maulvi Hafiz Sufi Roshan Ali Sahib[ra], and determining that “Hafiz Sahib can only come if His Holiness, Mirza Bashir-ud-Din Mahmud Ahmad, Khalifatul Masih II[ra], [then] head of the Ahmadiyya Community permits,” the secretary expressed her desire if it was possible for His Holiness, the Imam of the Ahmadiyya Community to personally attend [the conference]. Miss Sharples was deeply moved by the thought of Huzoor’s[ra] arrival. When the suggested names were presented to the committee, Dr Arnold and Professor Margoliouth in particular, due to their personal acquaintance with this humble representative of Ahmadiyyat Jamaat and familiarity with Islam, and the entire committee in general, unanimously decided with utmost sincerity and admiration to request Khalifatul Masih’s

participation in the conference, along with the request of inviting Sufi [Hafiz Roshan Ali] Sahib. Thus, an invitation was extended to Hazrat Khalifatul Masih II[ra] on behalf of England’s most prominent orientalists.

Qadian to London

Upon the request of the conference organisers, consultation was sought from the Jamaat [as a whole], and the England Jamaat was also conferred. In accordance with the divine decree and the wishes of members of the Jamaat, the Khalifa of the Promised Messiahas embarked on his most anticipated journey, travelling through Syria, arriving at Bab al-Ludd

Departure from Qadian: 12 July

1924

Mumbai: 15 July

Cairo: 2 August

Egypt and Syria: 2-13 August

Port Said: 13 August

Brindisi, Italy: 16 August

Rome: 17 August

London: 22 August

In this busy schedule, packed with the fulfillment of various prophecies, after visiting the Al-Aqsa Mosque in Damascus, Hazrat Musleh-e-Maud[ra] conveyed the message of Islam in the abode of the Pope. He also met Signor Mussolini, and visited the catacombs [in Rome] of Ashab-e-Kahf After fulfilling his mission of [Islam’s] propagation during his forty-day journey, Hazrat Umar II, Khalifatul Masih[ra] entered the capital of the British Empire.

Press and coverage

As soon as His Holiness, Hazrat Khalifatul Masih II[ra] set out from India with his entourage, the newspapers started publishing the news of the Messiah and his twelve disciples.

The initial part of this article clearly illustrates our obliviousness and helplessness. But later on, when I appointed Mr Khalid Sheldrake as secretary to inform the British press and political figures about the visit, I felt a strong realisation for the second time, (the first being my previous unawareness about the conference in London), that we had not yet established any recognisable status. When I looked forward to announcing the arrival of His Holiness in the Daily Express, they enquired from the folks at Woking, asking, “Who are these [people]?” They evaded the question by mentioning us as their branch and a group of insignificant people. However, as it was God’s mission, His name and Islam were to be glorified. Consequently, I personally called the editor of the Daily News after praying [to God Almighty], and explained the difference between the Ahmadiyya Mission and Woking and clarified the position of His Holiness. The editor then wrote the news and published it with Hazrat Musleh-e-Maud’s[ra] full title as follows:

“His Holiness, Alhaj Hazrat Mirza Bashirud Din Mahmud Ahmad, Khalifatul Messiah, Head of the Ahmadia Community.”

At that moment, a humorous incident occurred when the editor asked, “Is this lengthy name meant for one [person]?” I replied, “In the East, prominent people have long names.”

By the grace of God, this was a significant success and the foundation for all future efforts was based on it, as events would later prove as well. Subsequently, the news was circulated through the Central News Agency, which has branches all over England. Alhamdulillah, by the next morning, the news of the arrival of Hazrat Khalifatul Masih II[ra] had spread throughout England. This incident became the basis for the successful and extensive propagation of Ahmadiyyat worldwide. In England, the first exposure is difficult, but once it is done, things become easier.

Hence, from his arrival to departure, the news of Hazrat Khalifatul Masih II’s[ra] journey was published successfully in both pictorial and non-pictorial formats on a daily and weekly basis. It even happened that a prejudiced Roman Catholic newspaper wrote that the use of the term “His Holiness” for the head of the Ahmadiyya Community in the newspapers made it seem like: “The whole of the British press has been intrigued.”

Besides the press, I published over ten thousand two-page tracts before and after Huzoor’s[ra] arrival. One of them had the bold title: “He is Coming? Who? Read inside.” The other similarly stated, “He has come. Who? Read inside.”

In short, the publicity surrounding Hazrat Musleh-e-Maud’s visit to London, his stay, and his activities brought extraordinary recognition to Ahmadiyyat.

Arrival in London

Hazrat Khalifatul Masih II[ra] arrived at Victoria Station in London on 22 August 1924 at 6 pm instead of the scheduled 3:30 pm. The large gathering, consisting of friends, press correspondents of pictorial and non-pictorial newspapers, and videographers, was distressed. However, I arranged tea for most of the friends and in this way, we waited until the evening train arrived. All praise is due to Allah that this arrangement was successful, and we were able to warmly welcome our Imam.

Upon reaching London, I requested Huzoor[ra], “Your Holiness! I request that you pray for this benighted country, that Allah may enlighten them with the light of Islam.” After this, Hazrat Khalifatul Masih II[ra] raised his hands and prayed with his companions, and thus the London schedule commenced, consisting broadly of the following:

22 August 1924: Huzoor[ra] led [everyone in silent] prayer in front of Saint Paul’s Cathedral, and also carried out du‘a on Mount Ludd and Bab al-Ludd. Then, his stay was arranged at the Egyptian Palace.

22 August to 22 September: Inspection of Ahmadiyya Dar al-Tabligh London, meetings with correspondents of British newspapers, various other meetings, visit to the [Chattri] Memorial in Brighton constructed in memory of the martyrs of the Great War, the first English speech at East and West Union, lecture in Portsmouth and the idea of building a mosque there, expression of great sorrow for the martyr of Kabul, Maulvi Nematullah Khan, and his protest rally under the leadership of Dr Walter Walsh, and the extensive propagation of Ahmadiyyat worldwide with a special contribution of martyrs to this cause.

23 September to 2 October: Attending the Conference of Religions and various related activities.

3-24 October: Laying of the foundation of the first mosque in London by Hazrat Khalifatul Masih II[ra] and the commencement of a new phase of Ahmadiyyat in Europe. The Spiritual Conqueror of England prayed at the place where William the Conqueror landed [with his army]. These days were the busiest in terms of meetings and preaching. The unforgettable event of the green turbans

also happened. Then, Huzoor[ra] departed from Liverpool Station, and after an immensely successful two-month plus two days stay in London, and leading the first congregational prayer in the new mosque in Paris, Hazrat Khalifatul Masih[ra] returned to his home country.

Impact of Huzoor’s journey and presence in London

Since the detailed accounts of Hazrat Khalifatul Masih’s[ra] entire journey of 1924 have already been published in Al Fazl, I have only mentioned two incidents [in this article] that have not been previously documented. However, I will now delve into the impressions and impact of this tour based on my personal experiences.

Conference of Religions:

As mentioned at the outset, if Huzoor[ra] had not graced the occasion, the conference would have been dominated by the Bahá’ís and ghair-mubai‘een However, Hazrat Khalifatul Masih’s[ra] presence had an electrifying effect. Neither did the Bahá’í leader, Shoghi Effendi, dare to appear before Hazrat Musleh-eMaud[ra], nor could any representative of the ghair-mubai‘een muster the courage to appear and speak in the presence of the unyielding Mahmud[ra]. As a result, in all quarters, the press and public alike were abuzz with the mention of His Holiness, Imam of Ahmadiyya Jamaat, clad in a simple dress with a white turban, alongside twelve green-turbaned servants.

When representatives from Africa, America, Berlin, and London, including 12 disciples of Qadian, gathered on the platform, and the prophecy of the “rising of the sun from the West” was practically fulfilled through Huzoor’s[ra] eloquent speech in English from the high platform, the futile attempts of opponents were completely thwarted. Christianity and the Bahá’í Faith were raising their heads and causing great confusion, but they were forever silenced by the grace of God. The world came to know that Islam does not wield fire or sword but rather Ahmadiyyat presents it as a religion of peace and harmony.

Consequently, the misconceptions of Christianity were dispelled, the unnecessity of the Bahá’í Faith was realised, and the so-called centralisation of Woking was disregarded.

Those who witnessed Hazrat Khalifatul Masih’s[ra] presence and heard his words were deeply moved. President of the Conference, Theodore Morisson, considered himself fortunate to witness a peaceful movement within Islam in his lifetime. The seekers of the second coming of the Messiah saw their hopes materialised, and those who loved God with affection and sincerity expressed their happiness. They took pride in their participation in the Conference, and an elderly, religious and educated lady sitting close to me, voiced the feelings of the attendees in the words, “Luther has returned. His heart is ablaze with fervour.”

The detailed proceedings of the Conference have already been published in previous reports.

Martyr of Kabul

During Hazrat Khalifatul Masih’s[ra] stay in London, another incident that significantly elevated the prominence of Ahmadiyyat on the world’s stage was the stoning to death of Hazrat Maulana Nematullah Khan, known as the Martyr of Kabul. Huzoor[ra] received the news of his martyrdom before it reached the Kabul embassy officials in London. And before this news appeared in the British and foreign press, (which it did on the next day), I announced it from the Ahmadiyya platform at Hyde Park, expressing the extreme sorrow we all felt at the time. This immediate circulation created a significant impact within the Kabul embassy and government circles.

Following Hazrat Musleh-e-Maud’s[ra] instructions, I met Mr [James Louis] Garvin, editor of the renowned newspaper “The Observer,” and showed him the account of the stoning of Hazrat Abdul Latifra, the first martyr [of Kabul], from an Italian author’s book. Mr Garvin then wrote a compelling note on the incident of martyrdom and presented the account of the first martyr in a very impactful manner.

Foundation of the Mosque

The third and highly significant event in the history of Ahmadiyyat was the laying of the foundation stone of the London Mosque [i.e., Masjid Fazl]. Four days prior, Hazrat Khalifatul Masih II[ra] expressed his intention, and in one night, the plaque with his handwritten inscriptions in both Urdu and English was enlarged and installed. This humble missionary of Ahmadiyya Jamaat in London prepared it, and Huzoor[ra] was pleased with it. The inauguration of the mosque fulfilled the Community’s major objective of promoting and safeguarding Islam. The gain that the opponents had due to the presence of their mosque was nullified. As Hazrat Musleh-e-Maud[ra] stated, “The primary purpose of this journey has been achieved.” He added, “I believe that one of the objectives for which God has sent me to these countries [abroad] is to lay the foundation of the London Mosque.” A British lady remarked, “Witnessing a mosque creates a very clear and distinct perception about your religion, which is completely different from just hearing about it.”

All praise belongs to Allah that the tears I once shed at Westminster Abbey, upon seeing the grandeur of Christianity, bore fruit that day with the foundational establishment of God’s house in London by the hands of [then] Imam of the Ahmadiyya Community, and the eventual completion [of the Mosque] with the donations of Ahmadi women.

Surely, Allah the Almighty blessed Hazrat Khalifatul Masih II’s[ra] journey to Europe in every way, as Huzoor[ra] himself stated, “Ahmadiyyat has now become so well-known in England that if the work is continued adequately, there is hope for great success, insha-Allah.”

(Translated by Al Hakam from the original Urdu, published in the 28 December 1939 issue of Al Fazl)

Friday Sermon

Mubarak Mosque, Islamabad, Tilford, UK

10 May 2024

Muhammadsa: The Great Exemplar

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

Today, I will mention some expeditions from the time of the Holy Prophetsa. In this regard, the mischief of the tribe of Banu Asad and the expedition of Abu Salamah will be discussed first. A sariyyah refers to an expedition in which the Holy Prophetsa did not participate personally but sent others on missions. Even these shed light on the life of the Holy Prophetsa; on his wisdom, how he defended the Muslims and how sympathetic he was towards the enemy. These expeditions shed light on all these aspects of his life as well.

In any case, this expedition took place in Muharram of 4 AH, and it was led by Hazrat Abu Salamah bin Abd al-Asad Makhzumira (Sirat Encyclopaedia, Vol. 6, Darussalam, Riyadh, 1434 AH, p. 424)

Abu Salamah’sra name was Abdullah and his filial appellation was Abu Salamah. His mother was Barrah bint Abd al-Muttalib, who was the paternal cousin of the Holy Prophetsa and the foster brother of Hazrat Hamzahra. He was suckled by the maid of Abu Lahab, Thuwaibah. The mother of the believers, Umm-e-Salamahra, was previously married to him. (Usd-ul-Ghaba, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 295)

Hazrat Abu Salamahra participated in the Battles of Badr and Uhud. He was wounded during the Battle of Uhud and was being treated for a month. The wound had apparently healed to such an extent that no one could recognise it. (Al-Tabaqat AlKubra, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 182)

The backdrop to this expedition is as follows:

The hypocrites and Jews who lived in Medina started celebrating due to the outcome and circumstances of the Battle of Uhud. Once again, the thoughts entered their hearts that they could soon start scheming to eradicate the Muslims. Similarly, the tribes that lived in the surroundings of Medina, who had become fearful due to the magnificent victory of the Muslims during the Battle of Badr, started harbouring these thoughts as well

that the Muslims have suffered great losses during [the Battle of] Uhud. As such, they considered this as an opportunity to attack the Muslims and cause them even greater losses and acquire their wealth and belongings by looting them. Hence, only two months had passed following the Battle of Uhud when these tribes started scheming to attack the Muslims, and the first tribe to do so was that of Banu Asad bin Khuzaimah. This tribe lived in Najd. The leader of this tribe, Tulaihah bin Khuwailid, and his brother, Salamah bin Khuwailid, gathered people together and formed an army. An individual from Banu Asad, Qais bin Harith bin Umair, advised his people not to attack the Muslims and said: “O my people! This is not wise. We have not suffered any loss at the hands of the Muslims (i.e., they are not causing us any harm), nor have they attacked us to loot [our belongings]. Our location is far from Yathrib (i.e., it is far from Medina) and we do not have an army like the Quraish either. Even the Quraish sought help against them from the people of Arabia. They wanted to seek revenge, so they set out on their camels and took hold of the reins of their horses. They were 3,000 soldiers, had a large following with them and also had a lot of weaponry. What are you in comparison to this? You will set out with hardly 300 individuals. As such, you will deceive yourselves, you will be far removed from your home and I fear that you will fall into difficulties.” However, they rejected the advice of Qais.

The news of Banu Asad’s plots to attack Medina reached the Holy Prophetsa when a person from the Banu Tayy tribe named Waleed bin Zuhair came to Medina. He had come to meet his niece Zainab, wife of Tulaib bin Umair bin Wahbra. He informed about these plans of the Banu Asad tribe, and so the Holy Prophetsa decided that prior to the Banu Asad tribe attacking Medina, the Muslims would, for their own security, launch an attack in their area. Thus, he called Hazrat Abu Salamah bin Abd alAsadra and instructed him, “Go forth on this

mission. I have appointed you to oversee this.” Thereafter, the Holy Prophetsa tied the banner for him and instructed him, “Continue on your journey until you reach the lands of Banu Asad before they are able to assemble their army to confront you. Once you reach there, launch an attack on them.”

The Holy Prophetsa sent an army of 150 Companions under the command of Abu Salamahra to reprimand those tribes. The person from the Banu Tayy tribe, i.e., Waleed bin Zuhairra, also escorted them as a guide and to show the way. (Sirat Encyclopaedia, Vol. 6, Darussalam, Riyadh, 1434 AH, pp. 424-425; Subul al-Huda wa alRashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 34)

Some of the names of the Companions who participated in this expedition are Abu Sabrah bin Abi Ruhmra, Abdullah bin Suhail bin Amrra, Abdullah bin Makhramah Amrira, Mu’attib bin Fadlra, Arqam bin Abi Arqamra, Abu Ubaidah bin Jarrahra, Suhail bin Baida’ra, Usaid bin Hudair Ansarira, Abbad bin Bishr Ansarira, Abu Na’ilah Ansarira, Abu Absra, Qatadah bin Nu’manra, Nadr bin Harithra, Abu Qatadah Ansarira, Abu Ayyash Zuraqira, Abdullah bin Zaid Ansarira, Khubaib bin Yasafra, Sa’d bin Abi Waqqasra, Abu Hudhaifah bin Utbahra, and Salim Maula Abi Hudhaifahra. (Kitab-ulMaghazi, Waqdi, Vol. 1, Alam Al Kotob, Beirut, pp. 341; Sirat Encyclopaedia, Vol. 6, Darussalam, Riyadh, 1434 AH, p. 424)

In order to maintain the secrecy of this mission, the Companions went swiftly and not via the ordinary route, so that they could reach the enemy as quickly as possible. They journeyed for consecutive days and nights. According to one narration, they would hide away for a part of the day and then travel at night. In this manner, they reached close to Qatan Mountain after four days.

In relation to Qatan, it is written that this is the name of a mountain near Faid, and Faid is the name of a destination en route to Kufah, where the spring of Banu Asad bin Khuzaimah was located. Having reached

there, the Muslims immediately launched an attack, seizing their cattle and capturing three of their shepherds, whilst the rest fled successfully. Those who fled went and informed the Banu Asad camp of the Muslim army’s arrival and attack, and they described the numbers of Banu Salamah’sra army as very large. (These shepherds greatly exaggerated by saying how large the army was, and this caused them to be even more fearful.) And this struck even more fear into the Banu Asad tribe. They were so overcome with dread that they began to flee in fear in all directions.

When Hazrat Abu Salamahra reached the camp of Banu Asad and saw that the enemy had fled, he sent his companions to search for them. Hazrat Abu Salamahra divided them into three groups; one remained with him and the other two were sent in opposite directions, instructing them, “Do not go too far in pursuit of the enemy, and if you are not confronted by them, then return and spend the night here.” He reiterated, “Do not split up; remain together.” However, the enemies had run so fast whilst in a state of bewilderment that the Muslims were not confronted by any of them. Hazrat Abu Salamahra took all of the spoils of war and began his return journey to Medina. The guide who accompanied them also returned with them. After travelling for one night, Hazrat Abu Salamahra distributed the spoils of war. He put aside the khumus [one-fifth] of the spoils of war for the Messengersa of Allah and gave the guide who helped them navigate an amount with which he was also happy, distributing the rest of the spoils of war amongst the remaining Companions. Each companion received 7 camels along with a number of goats. And so, after traversing a nearly 10-day journey, this group returned home happily to Medina. (Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 34; Sirat Encyclopaedia, Vol. 6, Darussalam, Riyadh, 1434 AH, pp. 425-428; Sirat Khatamun-Nabiyeen, pp. 511-512; Atlas Sirat-eNabawisa, Darussalam, Riyadh, 1424 AH,

p. 253)

What I have stated just now has been taken from various books of history – some of it is also taken from “The Life & Character of The Seal of Prophets.”

In any case, it is recorded about the demise of Hazrat Abu Salamahsa that he stayed outside Medina for this expedition for more than ten nights. When he returned home to Medina, the wound he had suffered at Uhud reopened, rendering him ill, and he passed away the same year on the third of the month of Jumada al-Akhir. (Al-Tabaqat al-Kubra, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 182)

Tulaihah bin Khuwailid, the chief of the Banu Asad tribe who I mentioned earlier, was an extremely brave man, well-known in the Arab peninsula for being equal to 1,000 soldiers on horseback and famous for his eloquence. He joined Islam in the 9th century by presenting himself before the Holy Prophet Muhammadsa with the delegation of the Banu Asad tribe. However, he apostatised and, in the lifetime of the Holy Prophetsa, created disorder by falsely claiming to be a prophet. After failing at this, he eventually left Arabia. Then, after some time, he returned to Medina, re-entering Islam at the hands of Hazrat Umarra, remaining steadfast in his faith in Islam until his dying breath.

Having participated with great bravery in the famous battle of Qadisiyyah (in Persia) and other Islamic battles, in the 21st year after the Holy Prophet’ssa migration, he was martyred fighting in one of these battles. (Sirat Encyclopaedia, Vol. 6, pp. 430-431, Darussalam, Riyadh, 1434 AH; Sirat Khatam-un-Nabiyeen, pp. 511-512)

God Almighty desired for him a good end, and so eventually, he was granted the ability to accept Islam.

Then, the expedition of Hazrat Abdullah bin Unais Juhanira is mentioned. He was an ally to the Banu Salamah tribe from among the Ansar. He participated in the Second Pledge at Aqabah and the battles of Badr, Uhud and other battles. He was amongst those who had broken the idols of Banu Salamah. (Usd-ul-Ghaba, Vol. 3, Dar AlKotob Al-Ilmiyah, Beirut, 2008, p. 178; AlSirah al-Nabawiyyah, Ibn Hisham, Dar-ulMa’rifah, Beirut, pp. 416, 419)

He passed away in Syria during the 54th year after the Holy Prophet’ssa migration, or in the 74th year, according to other sources. (Asaba Fi Tamyeez al-Sahabah, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut, 1995, p. 14; Usd-ul-Ghaba, Vol. 3, Dar Al-Kotob AlIlmiyah, Beirut, 2008, p. 178)

When the people of various tribes surrounding Medina learned about what happened at the Battle of Uhud, amongst those who considered Islam to be weak and had planned to attack when the chance arose was the chief of the Banu Lahyan tribe, Khalid Bin Sufyan Hudhali Lahyani. According to some narrations, his name was Sufyan bin Khalid. Either way, he thought that since the Muslims still have fresh wounds from the battle of Uhud, he would capitalise on their weakened state and attack them, looting and raiding Medina to impose his power. This person’s heart dripped with malice towards Islam; he was also a very arrogant man. He was preparing an army near the valley of Nakhlah or Rifaat, near Uranah. He had begun rallying the soldiers of surrounding tribes to plot against the

Muslims and the people of various tribes had gathered around him for this purpose. (Sirat Encyclopaedia, Vol. 6, Darussalam, Riyadh, 1434 AH, p. 433)

When the Holy Prophetsa learned that Sufyan bin Khalid was preparing an army against Medina, he opted for a uniquely strategic decision: instead of sending an army, which would have resulted in spilt blood on both sides, the Holy Prophetsa decided to target the man leading this army instead. Hence, the Holy Prophetsa selected his brave Companion, Hazrat Abdullah bin Unaisra for this important and dangerous mission. (Sirat Encyclopaedia, Vol. 6, Darussalam, Riyadh, 1434 AH, pp. 433-434)

He called Abdullah bin Unaisra and told him all the details of Sufyan bin Khalid’s plans, instructing him to quietly go and assassinate him. (Sirah Ma’arif Sirat Muhammad Rasoolullahsa, Vol. 7, Bazam-eIqbal, Lahore, 2022, p. 135)

Hazrat Abdullahra said to the Holy Prophetsa, “O Messengersa of Allah, tell me how he looks.” The Holy Prophetsa said, “When you see him, fear will overcome you, and right when you see him, you will remember Satan.” Hazrat Abdullahra said, “O Messengersa of Allah, I have never feared anyone.” The Holy Prophetsa replied, “Yes, that is fine, but when you see him, you will get goosebumps.” Thus, he departed alone on the 5th of Muharram 4 AH for this expedition.

Hazrat Abdullahra states, “When I reached a place called Uranah, which is a valley near Arafat, I saw Sufyan walking while holding a staff. Walking behind him were members of those tribes who were now affiliated with him.” He wasn’t using this staff because of old age; rather, at that time, it was a custom for people to keep a staff in their hands. Nonetheless, Hazrat Abdullahra states, “Because of what the Holy Prophetsa told me regarding him, I was able to immediately recognise him, because right when I saw him I was overcome with fear, even though I had never been afraid of anyone before. Thus, I said in my heart that ‘Allah and His Messengersa have told the truth.’ At that time, it was time for the Asr prayer, which is why I was afraid that if I had to confront him at that moment, I may miss my Asr prayer. That is why I offered prayer in the condition that I was walking towards him, and alongside this, I would gesture my head, (meaning he prayed by gesturing with his head). When I got close to him, he asked me who I was. I told him, ‘I am from the Banu Khuza’ah. I heard that you are amassing an army against the Holy Prophetsa. Thus, I have come to join you as well.’ He replied, ‘I am certainly amassing an army against Muhammad[sa].’ Thus, I walked with him for some time. Then I began talking to him, and he took great interest in what I was saying. Sufyan bin Khalid said, ‘Actually, Muhammad[sa] has not seen anyone like me yet. Until now, he has only seen people who were not experts in warfare.’ Finally, when he reached his tent, and those near him dispersed, he said to me, ‘O Khuza’i brother, come here please.’ When I came near him, he told me to sit down. I sat down near him to the extent that the quietness of the night had descended, and people fell asleep. I suddenly got up, killed him and beheaded him. I left that area and hid in a cave within the nearest mountain. While searching for

me, people came all the way to the cave, but they didn’t find anything. Thus, losing hope, those people went back. After this, I left the cave and set out. I would travel during the night and hide somewhere during the day. Eventually, I reached Medina, and upon seeing me, the Holy Prophetsa immediately stated:

‘This is the face of one who has been successful.’” He [Hazrat Abdullahra] very humbly and wisely addressed the Holy Prophetsa and quickly said:

“It is your countenance that is a symbol of success, O Messengersa of Allah,” meaning this entire success is yours, it is a result of the blessings of your prayers. After this, Hazrat Abdullahra gave all the details and placed the head of this rebellious leader in front of the Holy Prophetsa. It is stated in another narration as well that the Holy Prophetsa gave the news about Sufyan bin Khalid, before the arrival of Hazrat Abdullah bin Unaisra

Hazrat Abdullahra states, “Joyful over this victory, the Holy Prophetsa gifted me a staff, and said, ‘This will be the sign of Heaven between you and me. You will use it for support in Heaven.’” From then on, this staff always remained with Hazrat Abdullah bin Unaisra, to the extent that in his last moments, he addressed the members of his household for his will and said, “Put this staff in my clothing in such a way, that it is between me and the clothing.” Thus, the members of his house executed this will. Hazrat Abdullah bin Unaisra used to be called “The one with the staff.” (Sirat Al-Halabiyyah, Vol. 3, Dar Al-Kotob AlIlmiyah, pp. 231-232; Sharah Allamah Zurqani, Vol. 2, p. 474, Dar Al-Kotob AlIlmiyah, Beirut)

Hazrat Abdullah bin Unaisra stayed outside Medina for a total of 18 days, and returned on a Saturday when there were 7 days left of Muharram. (Al-Tabaqat alKubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 39)

Whilst detailing this expedition, which took place in Muharram 4 AH, Hazrat Mirza Bashir Ahmadra writes:

“The incitement of the Quraish and the temporary defeat of the Muslims at Uhud were now beginning to manifest its dangerous effects with great speed. As such, in the very same days when the Banu Asad was planning to raid Medina, the Holy Prophetsa received news that the people belonging to the tribe of Banu Lahyan were assembling a large army in their homeland, ‘Uranah, which is situated close to Mecca, upon the instigation of their chieftain Sufyan bin Khalid; and that their intent was to strike Medina. The Holy Prophetsa who was extremely wise and well aware of the condition of various Arabian tribes, and of the strength and influence of their chieftains, understood as soon as this news was received that this entire mischief and disturbance was the work of Sufyan bin Khalid, chief of the Banu Lahyan; and that if this person was removed from the equation, the Banu Lahyan could not dare to attack Medina. The Holy Prophetsa also knew that, at present, except for Sufyan there was no

one else who possessed enough influence in this tribe to lead such a movement. Hence, taking into account that if a contingent was dispatched to resist the Banu Lahyan, not only would this cause the poor Muslims additional financial burden, but it was also likely that this course of action might open the door to further violence and bloodshed. Therefore, the Holy Prophetsa proposed that a single person should go and, upon finding an opportunity, execute Sufyan bin Khalid, the mastermind and root of this mischief. Hence, the Holy Prophetsa dispatched ‘Abdullah bin Unais Ansarira and since ‘Abdullah had never seen Sufyan before, the Holy Prophetsa personally described the figure of Sufyan, etc. to ‘Abdullahra. In the end, the Holy Prophetsa said, ‘Remain alert! Sufyan is an embodiment of Satan.’ As such, ‘Abdullah bin Unaisra very skilfully reached the encampment of the Banu Lahyan (who were in fact diligently engaged in preparations to strike Medina); and found an opportunity at night and put an end to Sufyan. When the Banu Lahyan found out about this, they pursued ‘Abdullahra, but he managed to vanish undetected. When ‘Abdullah bin Unaisra came before the Holy Prophetsa, the Holy Prophetsa immediately understood from the sight of his face that he had returned successfully. Hence, as soon as the Holy Prophetsa saw him, he said,

“‘This countenance appears to be one of success. ‘Abdullah responded, and how beautifully indeed,

“O Messengersa of Allah! All success belongs to You.” At the time, the Holy Prophetsa endowed his staff to ‘Abdullahra as a reward and said, ‘This staff shall give you support in paradise.’ ‘Abdullahra safeguarded this blessed staff with immense love and sincerity, and asked for it to be buried with him upon his demise. Thus, his wish was complied with accordingly. The joy which was expressed by the Holy Prophetsa upon the successful return of ‘Abdullahra and the special reward which was granted to him demonstrates that the Holy Prophetsa considered the sedition of Sufyan bin Khalid to be extremely dangerous and considered his execution to be a source of mercy for the public peace.” (The Life and Character of the Seal of Prophetssa [English], Vol. 2, pp. 361362)

Enemies of Islam allege that, Godforbid, the Holy Prophetsa disrupted peace and shed human blood. The Holy Prophetsa valued human life so much that even to save the lives of people in enemy tribes, he proposed that it was better to forfeit one life so as to save all others. This is the pinnacle of human compassion. In today’s so-called [compassionate] world, people kill many innocent children, women and elders whilst targeting a select few. They confidently claim that such occurrences are to be expected in war. On the contrary, the Holy Prophetsa instructed during all wars that no child, woman, elderly, or religious clergy should be killed who are not directly involved in the war. (Sunan Abi Daud, Kitab al-Jihad, Hadith 2614; Musnad Ahmad bin Hanbal, Vol. 1, p. 468, Hadith 2728, Alam Al Kotob, Beirut, 1998)

Thus, this is the lofty example of Prophet Muhammadsa and the teachings of Islam.

Now, I will speak about the Expedition of Raji‘. Because the account of this expedition is lengthy, I will only mention a few details today. This expedition is also known as the Expedition of Marthad bin Abi Marthad on account of it being led by Hazrat Marthadra, however, it is more commonly referred to by the name of Raji‘. (Tabaqat Al-Kubra, Vol. 2, p. 42, Dar Al-Kotob Al-Ilmiyah, Beirut, 1990)

Raji‘ was the name of a spring located in Hijaz that belonged to the Banu Huzail. Today, it is known as Watiyyah and is located 70 kilometres north of Mecca. (Dairah Ma’arif Sirat-ul-Nabi Rasoolullahsa, Vol. 7, Bazm-e-Iqbal Lahore, 2022, p. 138139)

This expedition took place in Safar, at the beginning of 4 AH at Raji‘. (Sirat Encyclopedia, Vol. 6, Darussalam, Riyadh, 1434, p. 477)

According to Ibn Ishaq and Ibn Hisham, this expedition took place three years after the Battle of Uhud. In the commentary of Sahih al-Bukhari, Sharh Fath al-Bari, and Mawahib, it is reported to have taken place at the end of the third year [following the Battle of Uhud]. (Sirat Ibn Ishaq, Dar AlKotob Al-Ilmiyah, Beirut, 2002, p. 371; Ibn Hisham, Dar Al-Kotob Al-Ilmiyah, Beirut, 2001, p. 591; Fathul Bari, Vol. 7, Qadeemi Kutub Khana Aaraam Baagh Karachi, p. 483; Al-Mawahib Li-duniyah, Vol. 1, AlMaktab Al-Islami, Beirut, 2004, p. 416).

Our Research Cell has provided a note about the Expedition of Raji‘, which may warrant looking into because of the fact that there are varying dates. Nonetheless, this may be beneficial to researchers, hence I will mention it:

In the books of history, and even in Sahih al-Bukhari, the Expedition of Raji‘ and the Expedition of Bi’r Ma’unah have been mixed up. Some historians have pointed this out. Similarly, most historians inadvertently write that the Expedition of Raji‘ took place in Safar, 4 AH, and in its details, they mention that during this expedition, Hazrat Khubaibra and Hazrat Zaidra were sold in Mecca. However, due to the start of the sacred months, the people of Mecca imprisoned them, and when the sacred months had passed, they killed both of them. Most historians have stated this, however, when one carefully evaluates the matter, it becomes clear that there are four sacred months, three of which are consecutive; namely Dhu al-Qa’dah, Dhu al-Hijjah, and Muharram. Rajab comes five months after Muharram. If this expedition occurred in Safar, then three sacred months had passed before it, while the fourth sacred month was to come four months after Safar. Therefore, if it is to be accepted that this expedition took place in Safar 4 AH, it does not make any sense to also say that the sacred months had come. Furthermore, if they were not passing through the sacred months, then there was no reason to keep the two prisoners for so long. The people of Mecca were eager to kill them and satisfy their thirst for revenge, so what need did they have to imprison them for so long, during which they had to feed and protect them? The historians who have stated that

Editor-in-Chief:

this event took place in Safar 4 AH have not pondered over these questions. There are two possibilities for us to consider; one is to accept that the matter of the sacred months and the imprisonment of the two [companions] for a period of time is incorrect. [The second is that] we deem all the narrations to be true and accept that they were passing through the sacred months, during which they were imprisoned. Albeit, in this case, we must also accept that most historians and biographers were mistaken in preserving the history of this expedition, and we must agree with the very few that state that the two were sold in Mecca during the sacred months, i.e., to be precise, when Dhu al-Qa’dah had begun.

Thus, whilst mentioning the accounts of the Expedition of Raji‘, Ibn Ishaq, whose book is among the earliest biographies, and Ibn Hisham have both written that this expedition took place after the Battle of Uhud in 3 AH. Furthermore, Ibn Hajar has written in Fath al-Bari, the authentic commentary of Sahih al-Bukhari, that this incident took place at the end of 3 AH. Another reliable biography, Al-Mawahib alLaduniyyah, has also written the same. Thus, it seems most plausible that this expedition took place in the last few days of Shawwal, 3 AH. Hazrat Khubaibra and Hazrat Zaidra were martyred in Safar of 4 AH. When news of their martyrdom reached Medina, over time, these particular narrations and the history surrounding these incidents became more commonly accepted. Nonetheless, Allah knows best.

The background to this expedition is that in the previous incident, i.e., the expedition of Abdullah bin Unais, it was mentioned that the chief of the Banu Lahyan, Sufyan bin Khalid, was killed, owing to which this tribe were thirsty for revenge. They would spend day and night forming plans of how to exact revenge against the Muslims. Hence, a few people from this tribe went to the Adal and Qarah tribes. They were known for being skilled archers. The Adal tribe was a branch of the Banu Haun bin Khuzaimah tribe, which was linked to Adal bin Daish. The Qarah tribe is also a branch of the Haun tribe and is associated with Daish. The Banu Lahyan told them: “Go to Muhammad[sa] in Medina and tell him to send some of his companions with you to preach Islam to your tribe. It is very likely that he will send some of his companions with you, and when they come with you, we will seize them near Mecca and sell them. We will get a heavy price for it and the Meccans can kill them. We will be able to exact our revenge and from the wealth we gain, we will give you a portion thereof.” Hence, with this planning in mind, seven people from the Adal and Qarah tribes came to Medina in the form of a delegation. They came to the Holy Prophetsa and said: “Islam has gained great popularity among our tribe. Can you send some of your people with us who can preach the message of Islam?”

During this time, the Holy Prophetsa had prepared a group of ten Companions who would go into the environs of Mecca on reconnaissance missions in order to gather information. When this delegation came, the Holy Prophetsa sent off this same group [of ten] with them. (Sirat Encyclopedia, Vol.

“ Continue praying for the Palestinians. When it seems that the conditions are improving, they end up taking a turn for the worse. The Israeli government is acting very stubbornly. May Allah the Almighty save the Palestinians from their cruelty, and may He enable the Muslims to play their role.

6, Darussalam, Riyadh, 1434, pp. 448-449)

According to another narration, the Holy Prophetsa sent seven companions along with them. (Subul-Al-Huda Wa AlRashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 40)

Ibn Hisham has written that the Holy Prophetsa sent six Companions with them, while Ibn Sa’d has written that there were ten in total and has given the names of seven people from among them. (Sirat Ibn Hisham, Dar ibn Hazam, Beirut, p. 432; Subulal-Huda wa al-Rashad, Vol. 6, Dar AlKotob Al-Ilmiyah, Beirut, p. 39) Sahih al-Bukhari also mentions ten people, and the majority of the books on the biography of the Holy Prophetsa also mention 10 people, however only the names of seven Companions are mentioned. The Holy Prophetsa appointed Asim bin Thabitra as the leader of the delegation, and according to other narrations, he appointed Marthad bin Abi Marthad Ghanawira. (Sahih al-Bukhari, Kitab-ul-Maghazi, Hadith no. 3989; Al-Tabaqat al-Kubra, Vol. 2, Dar AlKotob Al-Ilmiyah, Beirut, 1990, p. 42)

Hazrat Musleh-e-Maudra states:

“In the fourth year after Hijrah [migration], two Arab tribes, Adal and Qarah, sent their representatives to the Holy Prophetsa who mentioned that many people from their tribe were being inclined towards Islam and requested for some people to be sent to them who were well-versed in the Islamic teachings, so that they could live amongst them and teach them about this new faith. This, in fact, was a conspiracy which was hatched by the Banu Lahyan, who were bitter enemies of Islam. Their objective was to kill the delegation of the Muslims that would be accompanying them

and thereby exact revenge for their leader, Sufyan bin Khalid. Thus, they sent these representatives of the Adal and Qarah tribes to the Holy Prophetsa in order to bring some of the Muslims back with them and made great promises of reward to them. When the people of Adal and Qarah went to the Holy Prophetsa and put their request before him, the Holy Prophetsa took their word and sent 10 Muslims with them in order to teach them about the beliefs and principles of Islam.” (Dibacha Tafsir-ul-Quran, Anwarul-Ulum, Vol. 20, p. 260)

Subsequently, they went with them and I will, insha-Allah [God-willing] relate the incidents that followed.

Today, again, I would like to remind you to especially pray for the Ahmadis who have been imprisoned in Yemen due to their faith, particularly for the Sadr Lajna. She is being held in prison in very harsh conditions, as are a few others, who are not willing to give in to their demands. Especially pray for them that may Allah the Almighty procure the means for their release.

Pray also for the Ahmadis imprisoned in Pakistan due to their faith, that they be released.

Continue praying for the Palestinians. When it seems that the conditions are improving, they end up taking a turn for the worse. The Israeli government is acting very stubbornly. May Allah the Almighty save the Palestinians from their cruelty, and may He enable the Muslims to play their role

(Official Urdu Transcript published in the Daily Al Fazl International, 31 May 2024, pp. 2-6. Translated by The Review of Religions.)