Jalsa Salana: Unifying hearts across a divided globe
The world today is fractured by religious divisions, economic disparities, and social unrest. We see that our global society faces numerous challenges: the Muslim ummah is experiencing severe conflict, the gap between rich and poor continues to widen, and persecution based on creed and colour persists. Against this backdrop, Jalsa Salana UK emerges as a living example of unity and brotherhood.
As Muslims, we take great pride in the fact that Islam promotes justice across the board, as evidenced by the teachings of the Holy Quran and the sayings of the Holy Prophet Muhammadsa. We often give the example of the Holy Prophetsa as the emancipator of the slaves or we recall the Hadith in which the Prophetsa stood on Continued on next page >>
Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
Travelling to seek knowledge
It was narrated by Hazrat Anas bin Malikra that “Allah’s Messengersa declared, ‘Whoever sets out in pursuit of knowledge is in the path of Allah until he returns.’” (Sunan at-Tirmidhi, Kitab al-‘ilmi ‘an rasulillahsa, Hadith 2647)
Jalsa Salana: Enhancing knowledge and fraternity
“The primary purpose of this Convention is to enable every sincere individual to personally experience religious benefits; they may enhance their knowledge and due to their being blessed and enabled by Allah, The Exalted –their perception [of Allah] may progress. Among its secondary benefits is that this congregational meeting together will promote mutual introduction among all brothers, and it will strengthen the fraternal ties within this Community.” (Ishtihar 7 December 1892, Majmu‘ah-e-Ishtiharat, Vol. 1, p. 340)
Hazrat Mirza Ghulam Ahmadas, In His Own Words
<< Continued from previous page
Mount Arafat and proclaimed that, “There is no superiority for an Arab over a nonArab, nor for a non-Arab over an Arab. Neither is the white superior over the black, nor is the black superior over the white.” (Musnad Ahmad, Ahadith rijalin min ashabi n-nabiyy, Hadith rajulun min as-habi n-nabiyy)
However, the questions can very reasonably be asked, are such beliefs echoes of the past or do Muslims display similar standards in the modern world?
The reality is that this isn’t a mere claim, in fact, it is during Jalsa Salana that we see this assertion in full, vibrant action. For three days, people from every corner of the globe converge for a single purpose: the pursuit of righteousness. From remote African villages to American cities, from the Middle East to Europe, attendees represent a true cross-section of humanity.
Allah the Almighty states in the Holy Quran:
Hadith 7861), is upheld, unnecessary social markers are set aside to foster a sense of brotherhood.
When the wealthy and the poor, the young and the elderly, from different walks of life, adorned in their vibrant cultural attire, stand shoulder to shoulder in the jalsa gah to observe the daily prayers behind Huzooraa, the perfect image of unity is on display.
Then, when the time for ba‘iat comes, a beautiful image of unity is portrayed when each believer’s hand rests on another’s shoulder, and a human chain forms, branching outward, all connected to a single point, united by one purpose – Khilafat.
Interactions among attendees of Jalsa Salana are characterised by warmth and humility, reflecting the teachings of the Promised Messiahas, who emphasised selflessness and compassion. He said:
Pray for the success of Jalsa Salana
During his Friday Sermon, delivered on 19 July 2024, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa said:
“O mankind, We have created you from a male and a female; and We have made you into tribes and sub-tribes that you may recognize one another. Verily, the most honourable among you, in the sight of Allah, is he who is the most righteous among you. Surely, Allah is All-knowing, All-Aware.”
(Surah al-Hujurat, Ch.49: V.14)
This verse shows us that diversity among people is only a means of recognising and appreciating different cultures and has no intrinsic value. What Allah the Almighty does value is righteousness and this is the very aspect that unites us at Jalsa Salana.
While commenting on this verse, the Promised Messiahas states:
“Allah the Almighty is pleased neither with mere body nor with nationality. His gaze is always on piety. ‘Verily, the most honourable among you, in the sight of Allah, is he who is the most righteous among you.’ This means that the one who holds the highest status in Allah’s view is the one who is most pious among you. It is completely false to say, ‘I am a Syed,’ or ‘I am a Mughal,’ or ‘I am a Pathan or Sheikh.’ If one takes pride in a great nationality, this pride is futile. After death, all these distinctions disappear. In the presence of Allah the Almighty, there is no regard for nationality, and no person can attain salvation merely because of belonging to a noble family.
“Allah’s Messengersa said to Hazrat Fatimara, ‘O Fatima! Do not be proud of being the daughter of a Prophet. In God’s view, there is no consideration of nationality. The ranks that are given there are based on piety.’ These nationalities and tribes are merely the customs and arrangements of the world. They have no connection with God Almighty. The love of Allah is born from piety, and it is piety alone that leads to higher ranks.” (Al Hakam, Vol. 6, No. 30, 24 August, 1902, p. 10)
Thus, these three days become a physical manifestation of this verse, where people from various countries unite to increase spiritually. While the tradition of respecting elders and honouring distinguished guests, as instructed by the Holy Prophetsa (AlMustadrak ala al-Sahihayn, Kitab al-adab,
“I say most truly that a person’s faith can certainly not be complete until one prefers the comfort of his brother over that of his own as far as possible. If a brother of mine sleeps on the floor in front of me, despite being weak and ill, whereas I, being hale and healthy, take possession of the bed so that he may not sit on it, then how pitiable is my condition. And how sorrowful would be my condition if I were not to get up and give the bed to him by way of love and compassion, preferring the floor for myself. If my brother were to be ill and suffering from some pain, then how pitiable would my condition be if in such a situation I would be sleeping comfortably and would not try my best to bring him relief and comfort. And if some brother in faith of mine speaks harshly to me out of haughtiness, how pitiful would it be if I, too, wilfully and knowingly, respond to him harshly. I should, on the contrary, patiently bear what he says and earnestly supplicate for him in my daily prayers, crying and weeping, for he is my brother and is spiritually ill. If my brother is naive, or not very learned, or makes a mistake out of naivety, I should not ridicule him or hastily frown at him in anger, or tell others of his shortcomings out of ill intention. All these are ways to destruction and no one can become a true believer unless he is tenderhearted and until he considers himself to be the most lowly in comparison with all others and unless all his haughtiness is far removed. Being of service to people is a mark of distinction for those who truly serve their people. And speaking to the poor in a kind manner while bowing humbly is the characteristic of those accepted by God. And responding to mischief with beneficence is the sign of good fortune. And suppressing anger and tolerating harsh words are acts of extreme courage.” (Shahadatul Quran, Ruhani Khazain, Vol. 6, pp. 395-396)
Huzoor’saa powerful words of guidance from last year’s Jalsa, telling every worker to keep smiling, are a reflection of the attitude that is encouraged within Islam and displayed very beautifully during the days of Jalsa. Thus, these three days serve as a testament to the principles we, as Ahmadi Muslims, hold and cherish.
In conclusion, Jalsa Salana is more than just an event; it is a profound manifestation of unity aimed at spiritual growth. It exemplifies how Islam Ahmadiyyat transcends worldly divisions and fosters a global brotherhood under the teachings of Islam.
“The annual convention of the Ahmadiyya Muslim Jamaat in the United Kingdom is set to begin next Friday, insha-Allah. Pray that Allah the Exalted blesses this convention in every respect. May He empower all
workers to perform their duties with the utmost morals and a spirit of sacrifice. May He ensure the safety of the attendees who have arrived and those who are travelling or preparing to travel. May Allah bless everyone intending to participate and ensure their safe arrival.” [Amin.]
17th Jalsa Salana and 4th Majlis-e-Shura held in Philippines
Talha Ali Missionary, Philippines
Jamaat-e-Ahmadiyya Philippines held its 17th Jalsa Salana on 28-30 June 2024, at the Ahmadiyya Peace Compound in Zamboanga City. After a period of 10 years, the jalsa venue relocated to the Jamaat property. It was also the first time since the pandemic that the jalsa returned to the original 3-day schedule.
The highlight of the jalsa was the special message from Hazrat Amirul Momineenaa In his message, Huzooraa reminded the members of the Jamaat about the purpose and importance of bai‘at, highlighted the importance of the five daily prayers, advised them on the importance of strengthening their relationships with the institution of Khilafat-e-Ahmadiyya and reminded them to also discharge their duties in terms of propagating the message of Islam Ahmadiyyat. This message was read out to the audience in the opening session by Felan Heding Sahib, a local mu‘allim, in its original English, followed by the Tagalog translation.
The jalsa started with the Jumuah prayer, followed by the flag-hoisting ceremony. The theme of this year’s jalsa was “Conditions of Bai’at.” During the three days, various speeches were delivered on topics related to this theme.
There was also a guest session on the Saturday morning with the theme “Peace cannot be established without fulfilling the Rights of God and His Creation.” The session was attended by several distinguished guests, some of whom also had the privilege of speaking at the Jalsa Salana. Fr. Sebastian D’Ambra, an Italian Roman Catholic priest who has been serving in the Philippines for
more than 40 years in various government, church and interfaith positions, appreciated the efforts of the Jamaat. My humble self presented the Islamic view on the topic. The topic of the speech was, “Holy Prophet Muhammadsa: The Perfect Role Model for Fulfilling the Rights of God and His Creation.” After the session, one guest commented, “I was expecting you to speak on ‘your prophet’ but the whole time you only discussed the life of the Holy Prophet Muhammadsa.’ This opened the doors for preaching the true message of Ahmadiyyat, as we informed him that the Holy Prophet Muhammadsa is “our Prophet”, and the prophethood of Hazrat Mirza Ghulam Ahmadas is the shadow of the prophethood of the Holy Prophetsa, as he was the most ardent and devoted servant of Prophet Muhammadsa
There was also a separate Lajna session to run simultaneously with the men’s session on the Saturday afternoon. During this session, various speeches were delivered.
Throughout the three days of jalsa, there was an open forum between Maghrib and Isha prayers during which the members asked various questions on various topics ranging from issues such as jurisprudence and contemporary matters to scientific knowledge and the existence of God.
This year, we were also able to livestream the jalsa proceedings for the first time through various social media platforms. The Jalsa Salana concluded on the afternoon of 30 June 2024 with a silent prayer. The jalsa was attended by 350 members from eight different jamaats along with two guests from Malaysia and Japan as well.
During these three days, the 4th National Majlis-e-Shura was also conducted.
Latest books at Jalsa Salana UK 2024
Staff Writer Al Hakam
As the Jalsa Salana UK 2024 approaches, excitement builds not only for the spiritual atmosphere it promises but also for the literary treasures awaiting attendees at the bookstore. This year, the bookstore presents an enticing array of new releases from Markaz, as well as special collections from Majlis Atfal-ul-Ahmadiyya UK.
Among the highlights is the Holy Quran in Khat-e-Manzoor font, an A3 edition that ensures each spread concludes with the end of a verse, enhancing readability and making it particularly beneficial for children.
Here are some of the other notable books that will be available, offering rich insights and spiritual nourishment:
Some of the featured new releases from Markaz
1. Guidance for Perceiving Minds (Al-Huda Wat-Tabsiratu Liman Yara) by Hazrat Mirza Ghulam Ahmad, the Promised Messiah and Mahdias
“After witnessing the persistent bigotry and rejection of the truth by Indian scholars, Hadrat Mirza Ghulam Ahmad, the Promised Messiah, peace be upon him, diverted his attention towards the scholars of the Arab lands, in particular the Levant and Egypt, that perchance someone amongst them may support the truth.
“Therefore, the Promised Messiahas sent copies of his Arabic treatise I‘jazul-Masih to some Egyptian scholars and editors of magazines, and sent a copy to Sheikh Muhammad Rashid Rida, the editor of alManar [The Lighthouse] for review.
“Other editors of magazines wrote complimentary reviews on I‘jazul-Masih, praising its eloquence and quality of language; however, Rashid Rida, without presenting testimonies from Arabic grammarians, criticised the book’s composition, writing that its text was filled with forced fluency, and was against Arabic idiom. In order to reveal the truth, the Promised Messiahas beseeched Allah the Exalted for guidance.
“Subsequently, it was placed in his heart to pen this Arabic treatise Al-Huda Wat-Tabsiratu Liman Yara, which was first published in 1902.
“This is the English translation of that book.”
2. Arba‘in: Forty Announcements to Convey the Message Conclusively to the Opponents by Hazrat Mirza Ghulam Ahmad, the Promised Messiah and Mahdias
“Arba‘in was written in 1900 by the Promised Messiahas, Hazrat Mirza Ghulam Ahmad of Qadian, to satisfy the principle of Itmamul-Hujjah, which dictates that a Prophet fully convey the message of God to the people with conclusive evidence. Accordingly, Arba‘in was addressed to the religious clergy and scholars of the
Muslims, Christians, Hindus, and Aryas to bear witness that the claims, arguments, Signs, and challenges of the Promised Messiahas were fully and clearly conveyed to them and their people. The Promised Messiahas indicated that this book would be his evidence on the Day of Judgment that he faithfully discharged the Divine mission for which he was sent.
“The author’s original intent was to publish forty short handbills fortnightly. However, the length and content of the first four were deemed sufficient to satisfy the initial objective of Arba‘in.”
3. The Wisdom and Philosophy of Prayer by Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa
This book consists of the Friday sermons, delivered by Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, on 29 March and 5 April 2024, on the wisdom and philosophy of prayer.
4. The Critical State of the World: What is the Blueprint for Peace? by Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa
“On 9th March 2024, over 1,200 people gathered at the Tahir Hall in the Baitul Futuh Mosque, Morden, including more than 550 Ambassadors of State, Members of Parliament dignitaries and academics representing 30 countries, to attend the 18th National Peace Symposium organised by the Ahmadiyya Muslim Community UK.
“The Peace Symposium provides an opportunity for people of all different walks of life and backgrounds to come together and discuss the ways in which peace can be established in a world riddled by war and rife with conflicts and divisions.
“The highlight feature of the symposium was a keynote address delivered by the Worldwide Head of the Ahmadiyya Muslim Community, His Holiness, Hadrat Mirza Masroor Ahmad, may Allah be his Helper, who, for over two decades, has been urging the world to mend its ways which are leading it down the path of global and nuclear warfare.”
5. Truth of Ahmadiyyat by Hazrat Mirza Bashir-ud-Din Mahmud Ahmad, Khalifatul Masih IIra
“In the vast tapestry of religious history, humanity has been guided by a multitude of messengers, each entrusted with a divine mission to lead and enlighten their respective communities. Among this illustrious array of prophets, none shines brighter than the Holy Prophet Muhammadsa the paramount leader and guide for all humankind.
“In this exploration of the Truth of Ahmadiyyat, Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra takes us on a journey of discovery, guided by the principles of evidence and reason, to unravel the profound significance of the Holy Prophet’ssa divine mission and enduring legacy in the person of Hazrat Mirza Ghulam Ahmadas of Qadian, the Promised Messiah and Mahdi, who attained the honourable rank of prophethood through obedience to the Holy Prophetsa and illuminated the unparalleled stature of the Holy Prophetasa as the ultimate exemplar of divine guidance and spiritual enlightenment.”
6. Ahmadiyyat is Not a New Religion by Hazrat Mirza Bashir-ud-Din Mahmud Ahmad, Khalifatul Masih IIra
“In this powerful speech, Hazrat Mirza Bashir-ud-Din Mahmud Ahmad KhalifatulMasih IIra explores the true essence of Ahmadiyyat and its role in reviving Islamic teachings. He dismantles the doctrine of Jesus’as physical return and presents a compelling argument for the prophesied Messiah’s emergence from within the Muslim ummah
“Hazrat Khalifatul-Masih IIra also refutes the accusation of “shirk fi nabuwwat” (partnership in prophethood) against Hazrat Mirza Ghulam Ahmad, the Promised Messiahas, clarifying the context of his prophethood and demonstrating how it does not imply any partnership in the prophethood of the Holy Prophet Muhammadsas
“This book is a must-read for anyone
seeking to deepen their understanding of faith and the role of the Promised Messiahas in the modern era.”
Special titles from Majlis Atfal-ulAhmadiyya UK
Majlis Atfal-ul-Ahmadiyya UK has made significant efforts to produce books that cater specifically to Ahmadi children. These books are designed to instil moral values, enhance religious knowledge, and nurture a love for reading from a young age. Reading these books helps young Ahmadis understand their faith, learn important life lessons, and connect with the rich history and teachings of Islam Ahmadiyyat in an engaging and accessible manner.
1. Parables of the Wise
• Description: Stories and tales narrated by the Promised Messiahas and Hazrat Musleh-e-Maudra that teach good morals.
• Target audience: All ages
2. Short Stories of the Beloved Prophet (sa)
• Description: Short stories from the life of the Holy Prophet Muhammadsa that teach important moral lessons.
• Target audience: All ages.
3. Iqra: The story of how the Qur’an came to be!
• Description: The story of the first Quranic revelation to the Holy Prophetsa.
• Target audience: 4-8 years
4. The Man Who Could Understand Dreams: Prophet Josephas
• Description: This beautiful narrative is suitable for all ages, highlighting the divine gift bestowed upon Prophet Josephas.
• Target audience: All ages
5. Heroes of Badr
• Description: The story of the Battle of Badr, as narrated by Syed Taalay Ahmad Shaheed.
• Target audience: All ages
6. Parables of the Wise
• Description: The story of Mecca’s victory and the lessons it teaches.
7. Nur’s Fossil Adventure
• Description: The story of a young boy who discovers a fossil but has to overcome a challenge. It teaches children about the importance of overcoming difficulties.
• Target audience: 4-7
The Jalsa Salana UK 2024 bookstore offers a diverse array of literary works that cater to all age groups and interests. Be sure to visit and explore these valuable resources, enriching your knowledge and spirituality.
This Week in History
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat
26 - 27 July
26 July 1940: On this day, Hazrat Musleh-e-Maudra announced that “Khuddam-ul-Ahmadiyya should organise all children between the ages of 8 and 15 within one month and an organisation by the name of ‘Atfal-ul-Ahmadiyya’ be created; an apt programme should be produced for them with my consultation.” (Al Fazl Qadian,1 August 1940, p. 2)
With this announcement, Huzoorra also established a permanent auxiliary for the Ahmadis above the age of 40, named it “Majlis Ansarullah” and appointed Hazrat Maulvi Sher Alira as its president.
For more details about the history of these auxiliary organisations, see: “History of Majlis Ansarullah” at alhakam.org (28 September 2018, p. 3).
27 July 1896: The Promised Messiah’sas prophecy about Abdullah Athim was fulfilled on this day, when this Muslim-born Christian missionary departed the world in Firozpur. He was a representative of the Christian camp against the Promised Messiahas at Amritsar during the famous debate, Jang-eMuqaddas of 1893.
For more details, see “Abdullah Atham” at www.ahmadipedia.org.
27 July 1976:
During his tour of the USA, on this day, Hazrat Khalifatul
Masih IIIrh was interviewed by two journalists. One of them was Miss Lavonia Perryman; she was a radio representative. The other media person was Mr John Novotnay. In his interview, Huzoorrh, while responding to a question, discussed the comparison between Christianity and Islam. (Silsila Ahmadiyya, Vol. 3, pp. 592-593)
28 July 1967: On this day, Hazrat Khalifatul Masih IIIrh attended a reception which was arranged for him at Wandsworth Town Hall, London. The reception was also attended by the Mayor of Wandsworth, Sir Harold Hey Jenkins; Mr Herald Shubert,
29 July 28 July
Member of Parliament (who was also the honorary secretary of the Pakistan Society); Hazrat Sir Chaudhry Zafrulla Khanra; the High Commissioner of Sierra Leone, and many other dignitaries. The Lord Mayor, Sir Harold Hey Jenkins and Hazrat Sir Zafrulla Khanra delivered welcome speeches. (Tarikh-e-Ahmadiyyat, Vol. 24, p. 135)
Huzoorrh delivered an address, which was later published under the title A Message of Peace and a Word of Warning. (www.alislam.org)
28 July 1989: During his tour of Japan, on this day, Hazrat Khalifatul Masih IVrh delivered his Friday Sermon in Nagoya. Huzoorrh directed the Jamaat members that the hearts of the Japanese people should be won by good morals and high standards. (Khutbat-e-Tahir, Vol. 8, p. 499)
29 July 1957: Sahibzada Mirza
Mubarak Ahmad, then Wakil-utTabshir, was in Austria on official tour. He went to Vienna, the capital of Austria, along with Sheikh Nasir Ahmad Sahib, who was serving as a missionary. The Chancellor of Austria
was gifted a copy of the Holy Quran’s German translation (prepared by the Jamaat), which was received by the representative of the Chancellor. The Chancellor appreciated this and wrote a letter of thanks to Sheikh Nasir Ahmad Sahib and Mirza Mubarak Ahmad as well. (Tarikh-e-Ahmadiyyat, Vol. 18, p. 741)
30 July 1939: On this day, Montague William Douglas presided over a gathering held at the Fazl Mosque in London to honour the Promised Messiahas which served as a ceremonious recognition of the Promised Messiah’sas enduring legacy. The South Western Star of 4 August 1939 reported on this event under the heading “Southfields Mosque: Promised Messiah Honoured”.
For more details, see “Montagu William Douglas’ visits to the Fazl Mosque London in 1936 and 1939” at alhakam.org (29 March 2024, pp. 12-13).
30 July 1976: During his tour of America, Hazrat Khalifatul Masih IIIrh delivered his Friday Sermon at the Fazl Mosque, Washington, DC, which was the first-ever Friday Sermon delivered by any Khalifa in America. This sermon was delivered in English. (Silsila Ahmadiyya, Vol. 3, p. 591)
31 July 1910: On this day, Hazrat Khalifatul Masih Ira addressed the general public, who had gathered at the Ahmadiyya Building in Lahore to listen to his words. Huzoorra chose the topic of “Islam Compared with Other Religions” in Urdu. (Tarikh-eAhmadiyyat, Vol. 3, p. 323)
31 July 1920: On this day, Hazrat Musleh-e-Maudra travelled to the
26 July - 1 August
hillside city of Dharamshala, now located in the Indian state of Himachal Pradesh. During his stay, Huzoorra composed his famous poem, “Naunehalan-e-Jamaat […]”.
For its English rendering, see: “100 Years Ago… – To the Nation’s Youth” at alhakam.org (30 July 2021, pp. 16-17).
1 August 1999: On this day, during his concluding address at Jalsa Salana UK, Hazrat Khalifatul Masih IVrh shed light on some aspects of the life of the Promised Messiahas with reference to the traditions of his Companions. Huzoorrh also showed the watch used by the Promised Messiahas. (Silsila Ahmadiyya, Vol. 4, p. 899)
August 2014: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned the painful incident of Gujranwala, where on 27
Jalsa Salana UK: A spiritual oasis in a secular world
been given permission to undertake worldly pursuits alongside our religious pursuits. However, it is essential for us to understand the balance between the two. The Promised Messiahas states:
“Islam does not make anyone slothful. You ought to engage in business and employment as well, but I do not approve that you should have no time at all for God.” (Malfuzat [English], Vol. 3, p. 50)
30-31 July
July 2014, three female members of Jamaat, including a 7-year-old child and an 8-month-old infant, were martyred by a mob. The deceased were Bushra Bibi Sahiba (in her 50s), and her two granddaughters, Hira and Kainaat. (Khutbat-e-Masroor, Vol. 12, p. 465)
1 August 2016: Hazrat Khalifatul Masih Vaa launched MTA Africa, a new television channel established specifically to cater for the needs of the African people. (‘‘Head of Ahmadiyya Muslim Community launches MTA International Africa TV Channel’’ www.pressahmadiyya.com)
1 August
The United Kingdom, a country characterised by its materialistic spirit and fast-paced lifestyle, can easily sweep us up in its whirlwind, making us lose track of what truly matters. It is for this reason that nestled away from the urban frenzy, amidst winding country roads and stretches of green countryside, we have this Jalsa Salana UK to once again slow down the pace of life and remind us of our spiritual calling and true purpose of life.
These three days are filled with numerous opportunities for spiritual growth and reflection. Starting with the Friday Sermon delivered by Hazrat Amirul Momineenaa, followed by a series of speeches on various topics. Attendees have the privilege of offering five daily prayers in congregation, led by Huzooraa. This combination of guidance and worship creates a powerful environment for spiritual development.
Allah the Almighty states:
“And keep on exhorting; for verily, exhortation benefits those who would believe.” (Holy Quran, Surah adh-Dhariyat, Ch. 51: V. 56)
In today’s world, our interactions with religious aspects are often limited. Our daily routines can sometimes leave little room for deep spiritual reflection. This is why Jalsa Salana, an event – away from the distractions of jobs and studies – where we immerse ourselves in the remembrance of Allah for three days, proves invaluable.
It is on these days that we renew our bai’at to reaffirm our belief and once again remind us of our duties as Ahmadis. the Promised Messiahas states:
“All sincere souls who have entered the fold of this humble one should know that the purpose of pledging allegiance is to dampen the worldly ardour, so that the heart is engulfed in the love of the Bountiful God and of the Holy Prophetsa, and to develop such a state of detachment that the Final Journey does not seem an unwelcome prospect.” (The Heavenly Decree, p. 73)
The reality is that, as Muslims, we have
Given the spiritual potential of Jalsa Salana and its opportunity for religious transformation, history and wisdom teach us that its true benefits can only be reaped if we attend with the right intentions. Our approach and mindset are crucial in determining the impact this gathering will have on our spiritual growth. What should be our intention? What were the objectives for which the Promised Messiahas established the institution of Jalsa Salana? He writes:
“The desire and true purpose of the Jalsa was that the members of our Community, through repeated meetings [with me], should somehow achieve such a change in themselves that their hearts become fully inclined towards the hereafter, and the fear of God should develop within them; and that they should become for others an example of piety, righteousness, virtue, forbearance, tenderness of heart, mutual love, and brotherhood; and they should develop in themselves humility, hospitality, and integrity, and embrace with zeal the carrying out of religious campaigns. But such an effect was not observed after the first Jalsa [ ] This Jalsa is indeed not like other worldly fairs that must regularly be held even if there is no need. Holding this Jalsa is conditional upon right intention and beneficent results.” (Testimony of the Holy Quran [Shahadat-ul-Quran], pp. 149-151) Hence, to truly benefit from Jalsa Salana, we must approach it with sincere intentions for spiritual growth, and, insha-Allah, we will see positive changes within ourselves. Jalsa Salana UK gives us an excellent opportunity to do so. In a world dominated by material pursuits, it serves as a retreat where we can reconnect with our divine purpose. Over these three days, the congregational prayers, Huzoor’saa faith-inspiring addresses, and the spiritual atmosphere help us deepen our connection with Allah. The wisdom shared by the Promised Messiahas about balancing worldly pursuits with spiritual obligations is especially relevant today. At the end of these three days, as we leave this spiritual oasis, let us also carry forward the lessons learned and integrate them into our daily lives.
May Allah enable us to make the most of this blessed gathering, and may its spiritual benefits resonate long after we return to our routines. Amin
Mutaher Iffat Student, Jamia Ahmadiyya UK
Accounts of 1924: Aden to Port Said – Part I
Hazrat Sheikh Yaqub Ali Irfanira (1875-1957)
Health of Imam and his travel companions
The health of Hazrat Khalifatul Masih II[ra] and his companions is now very good, alhamdulillah. No one has any discomfort. Prayers are performed in congregation, and Huzoor[ra] usually stays outside after leading the Zuhr and Asr prayers, and again after the Maghrib and Isha prayers, he spends a long time with his companions. He dedicates the rest of the time to seeking prayers or writing important notes. The significance and greatness of the journey’s purpose, along with its difficulties, have deeply engaged Huzoor’s[ra] attention towards prayer. Hazrat Khalifatul Masih mostly carries out long du‘a during the prayers as well.
Sea conditions
The sea is now calm, with no turbulence or roughness. However, the temperature is rising as we move past Aden, sometimes becoming very intense. After passing through the Strait of Bab al-Mandab, we are now travelling through the Red Sea. One side of it is the coast of Africa, and the other side is the sandy desert.
Coasts of Arabia and Africa
The impact these two coasts [of Arabia and Africa] can have on a Muslim’s heart needs no description. There was a time when this sea, along with its Asian and African shores, witnessed the growing power and triumphs of Muslims. The waters, the dry mountains, and the deserts echoed with the call of
Islamic Tawhid [Oneness of Allah], and the flag of Islam waved everywhere. But today, these coasts, which lack natural beauty, also stand as reminders of the diminished essence of spirituality and Islam. There are Islamic populations along the shores, but they lack the spirit that breathes life.
As we move forward, looking at these coasts with amazement and longing, we hear a silent call rising from them, directed towards the Ahmadiyya Jamaat:
“Please heed to (our) call for help.”
Huzoor’s engagements
Hazrat Musleh-e-Maud[ra] spends his time in prayer and reflecting on the practical aspects related to this journey [of Europe]. Sometimes, consultative meetings are held to discuss important matters. For instance, on 24 July 1924, he spent several hours in a consultative meeting discussing the pragmatic side of the journeys to Syria and Egypt. Huzoor[ra] repeatedly emphasised that this journey is not for leisure or entertainment but that significant objectives are before us.
On 26 July 1924, around noon, Huzoor[ra] suddenly came out [of his cabin]. Almost all the attendants were asleep after lunch, except for Chaudhry Fateh Muhammad Sahib[ra], who was sitting and writing something. He addressed him, saying:
“Friends should be informed of the significance of this journey. Keeping its importance in mind, all the time should be spent preparing for it, and prayers should be made to Allah so that we can attain all kinds of blessings.”
Hence, the main concern he has at all times is to ensure that not a single moment is wasted. Besides making some important notes in his diary, he wrote a letter to the Jamaat, manifesting his deep connection and love for members of the Jamaat. And today, on 26 July [1924] he has also started writing another article.
Summary of the accounts from Aden to Port
Said
On the morning of 23 July 1924, our ship reached Aden some time after 9 am, though the mountains of Aden were visible from several miles away. These mountains are completely dry and scorched, with not even a tree or bush, let alone grass or leaves.
Before disembarking at Aden, Huzoor[ra] had assigned various tasks among the friends to ensure the work could be done quickly and systematically, following the principle of work distribution. Sheikh Abdul Rahman Sahib Misri was appointed to purchase food items. This humble one, [Hazrat Sheikh Yaqub Ali Irfanira] and [Bhai Abdur Rahmanra] Qadiani, were tasked with delivering mail to the post office, bringing back the received letters, and sending some urgent telegrams.
However, as soon as the ship arrived, a telegram and a letter were handed to Hazrat Khalifatul Masih II[ra], bringing a mixture of joy and concern to his face. The joyous news was that Hazrat Sahibzada Mirza Bashir Ahmad Sahib[ra] was blessed with a son, while the worrying news was about the Bhera riot and the imprisonment of Maulvi Nematullah Khan Sahib, a missionary, in Kabul.
A riot had erupted in Bhera between
“Friends should be informed of the significance of this journey. Keeping its importance in mind, all the time should be spent preparing for it, and prayers should be made to Allah so that we can attain all kinds of blessings.”
Image: Library
Ahmadis and non-Ahmadis, which must have been reported in our newspapers and other publications, as it included the news of a non-Ahmadi’s death. The impact of this news on Hazrat Khalifatul Masih[ra] was evident when he immediately sent a telegram with necessary instructions to Maulvi Sher Ali Sahib[ra], costing 7 rupees 3 annas [a unit of currency formerly used in the subcontinent, equal to 1/16 of a rupee].
The summary of Huzoor’s[ra] telegram was to appoint a commission to present a complete report [on the Bhera incident]. If it was proven that the Ahmadis were at fault, we would publicly express remorse.
Hazrat Khalifatul Masih would never tolerate any accusation of disturbing the peace against any member of our Community, let alone an entire local jamaat. In his speeches on Hindu-Muslim unity, he had emphasised that if, God forbid, there were disputes between Hindus and Muslims, an investigative committee should determine the guilty party, and their co-religionists should condemn them. Until now, it has been common for each party, even when they are sure of their own guilt, to not admit it. However, Huzoor[ra] is
mindful of this, and if, God forbid, Ahmadis are found guilty, his decision will be an eyeopener for all, demonstrating that he could never support wrongdoers.
Imprisonment of Nematullah Khan
The news of Nematullah Khan’s imprisonment in Kabul greatly distressed our Imam, not being concerned of it causing any damage to Ahmadiyyat – for we have already professed Ahmadiyyat with our blood on the harsh land of Kabul, and this innocent blood has watered the tree of Ahmadiyyat – but because of the personal suffering of Nematullah Khan. Huzoor[ra] has issued instructions for continuous and concerted efforts to secure his release. The Amir of Kabul, fearing the mullahs, has taken this cruel step to prove his nonAhmadi identity, which can never be favourable [for Kabul].
– Yaqub Ali Irfani.
(Translated by Al Hakam from the original Urdu, published in the 19 August 1924 issue of Al Fazl)
20th Jalsa Salana held in Bosnia
Mufeezur Rahman Bosnia
Jamaat-e-Ahmadiyya Bosnia held its 20th Jalsa Salana on 14 July 2024, at the premises of Hotel Hollywood in Sarajevo. Around 8 am, the guests started arriving at the Jalsa Gah.
The first session was presided over by Missionary Wasim Saroya Sahib. It commenced at 10 am with the recitation from the Holy Quran and its Bosnian translation, followed by a poem and a speech by Mirnes Avdic Sahib on “Islam in the Current Age.” Nedim Hajibulic Sahib, our mu‘allim in Serbia, delivered the second speech on “A Message to the Ummah – Prophecies Regarding the Advent of Imam Mahdias”. This was followed by another poem, followed by a speech at the Lajna side by Emina Mucaki Sahiba on “Coexistence in Society and the Teachings of Islam”.
The first session was followed by a coffee break. In an adjacent hall, the guests were able to see the translations of the Holy Quran in various languages and the Islam Ahmadiyya exhibition. They also had the opportunity to take free literature from our bookstall. Apart from that, the guests could enjoy a calligraphy exhibition, which was exhibited by Professor Abdul Haq Hajimelich, who presented his beautiful artistry consisting mainly of verses from the Holy Quran.
At 12:20 pm, the second session started with the recitation from the Holy Quran alongside its Bosnian translation, followed by a speech on “Jamaat-e-Ahmadiyya and Service to Mankind” by Amar Jahic Sahib. Thereafter, various representatives and
100 Years Ago...
friends of the Jamaat from all around Bosnia were invited to express their sentiments. They all praised the efforts of the Jamaat and wished to work together with us in the future as well. A representative from one of the oldest Bosnian organisations, “Gairat,” presented a shield of gratitude to the Jamaat. This session concluded with a speech by Sadr Jamaat Bosnia. A break for salat and lunch followed.
At 2:40 pm, all guests returned to the halls for the concluding session, presided over by Ibrahim Ikhlaf Sahib, the central representative from the UK, and commenced with the recitation from the Holy Quran with its Bosnian translation. A short documentary was shown to all guests with the title “An Appeal from Gaza to the World”. Afterwards, several mayors and government officials expressed their positive experiences about the work Jamaat had done. Ibrahim Ikhlaf Sahib delivered the concluding address about the teachings of Islam and how we can establish lasting peace in the world through them, in light of the instructions by Hazrat Khalifatul Masih V, may Allah be his Helper.
Thereafter, prizes for the teams that participated in the football tournament “Voices for Peace” were distributed and Professor Kadriya Hojich, a member of the state parliament, spoke about his personal experience attending Jalsa Salana.
The 20th Jalsa Salana Bosnia concluded with a silent prayer and the total attendance was 440. The entire programme of Jalsa was conducted in the Bosnian language with simultaneous English translation by Dino Sabovic and Emina Muacki.
News of Hazrat Khalifatul Masih II’s
arrival at Port Said and departure to Cairo, 1924
Safe arrival at Port Said
“Hazrat Khalifatul Masih and his travel companions have safely arrived at Port Said. (Alhamdulillah)
“Please send 200 copies of each of the following to London by mail:
“‘The [Philosophy of the] Teachings of Islam,’ ‘English Translation of the Holy Quran – Part I,’ and ‘Islam and Other Religions.’
“Moreover, if the ‘Risala Ahmad,’ authored by Hazrat Khalifatul Masih II, has arrived from Madras, send 300 copies of it to London by mail. If it has not arrived yet, please arrange to send it through the Secretary of the Ahmadiyya Jamaat in Bombay [now Mumbai].
“Rahim Bakhsh.
“From Port Said. Time: 10:10 am. 29 July 1924.”
Departure to Cairo and Damascus
“Sorry, no news (from Qadian) received at Port Said. Cable news through Coupon Jerusalem.
“Leaving Cairo to-night for Jerusalem and Damascus. Many influential persons and Ulema visited at Cairo which seems to be a good field for our cause.
“Khalifatul Masih.
“From: Cairo. Time: 10:40 am. Date: 31 July 1924.”
(Translated by Al Hakam from the original Urdu, published in the 2 August 1924 issue of Al Fazl, and transcribed from the original English published in the August 1924 issue of The Review of Religions)
Caliph in Europe 1924: Egypt, Palestine and Syria
(A series highlighting the chronological events in connection with Hazrat Musleh-eMaud’sra 1924 tour of the Arab world and Europe)
The Fertile Crescent is the name given to the birthplace of the Abrahamic religions. This region flourished with the name of God for aeons on end. Today, this land is referred to as the Middle East, our next destination. En route to his 1924 tour of Europe, Hazrat Musleh-e-Maudra visited Egypt, Palestine and Syria. The SS Africa reached Aden on 23 July 1924 and then Port Said on 28 July. The entourage stayed at the Continental Hotel. As usual, newspapers would eagerly cover Huzoor’sra every step:
“A cable has been received stating that the head of the Ahmadiyya community of Qadian and his party reached Port Said on July 29 [sic., 28], where he has broken his journey for a short visit to Cairo, Jerusalem and Damascus.” (The Civil and Military Gazette, 4 August 1924)
Mentioning the historical significance of these visits, Hazrat Khalifatul Masih Vaa said, “This was the first visit of a Khalifatul Masih to Europe, along with the Arab countries as well. No Khalifa [of the Promised Messiahas] has visited Syria, Egypt, Palestine, etc., or other Arab countries except Hazrat Khalifatul Masih IIra.” (Khutbat-e-Masroor, Vol. 12, pp. 121-122)
On 29 July, at 12 pm, the entourage departed for Cairo via rail. Upon reaching the Cairo Railway Station, Huzoorra led everyone in silent prayer and a group photo was captured at the station. Huzoorra and his entourage stayed at the residence of Sheikh Mahmud Ahmad Sahib Irfani. A few minutes after reaching the residence, four ulema (clerics) came to meet Huzoorra and had a discussion in Arabic for around 30-45 minutes, particularly on the issue of Khilafat. (Al Fazl, 2 September 1924, p. 5)
In this regard, The Civil and Military Gazette reported:
“Many influential persons visited His Holiness and views were exchanged about current topics of the day, particularly the Khilafat question. The people of Cairo displayed great interest in the Ahmadiyya movement.” (The Civil and Military Gazette, 21 August 1924)
On Huzoor’sra instruction, Hazrat Sheikh Yaqub Ali Irfanira, Hazrat Hafiz Roshan Alira and Chaudhry Fateh Muhammad Sayalra met with the editors and correspondents of various newspapers, such as Al-Liwa, Al-Akhbar, Al-Muqattam, Lataif-e-Musawwarah, Egyptian Mail, and Mahrousa. (Al Fazl, 16 September 1924, p. 5)
On 2 August 1924, Al-Muqattam published an article in which he mentioned this meeting along with an introduction to Ahmadiyyat.
On 31 July, before the Zuhr and Asr prayers, Hazrat Musleh-e-Maudra granted audiences to some officers, followed by a visit to the museum and then returned to the residence. Huzoorra visited the Al-Azhar Mosque and the Amr ibn al-As Mosque as well. (Safar-e-Europe, p. 40)
Departure from Cairo
One would have realised the extent of Huzoor’sra busy schedule, meetings, interviews and discourses would take place one after another. After leaving a lasting
impression, Hazrat Musleh-e-Maudra departed from Cairo on 31 July 1924. The Review of Religions recorded Huzoor’sra telegram from Cairo, in its August 1924 issue:
“Leaving Cairo tonight for Jerusalem and Damascus. Many influential persons and Ulema visited at Cairo which seems to be a good field for our cause.” (The Review of Religions, Vol. 23, August 1924, p. 299)
Visiting the office of Thomas Cook & Son, Huzoorra departed from Cairo and reached El-Qantara Station at 9:30 pm. They
took another train for Palestine and arrived at the al-Ludd (also known as Lod or Lydda) Station at around 6:30 am on 1 August. From there, they took another rail and reached Jerusalem at 9:30 am and stayed at the New Grand Hotel. (Safar-e-Europe, pp. 41-43)
A Palestinian newspaper, Lisan al-Arab, published an article on 19 August 1924, titled “Khalifatul Masih”, and gave an introduction to the beliefs of Ahmadiyya Muslim Jamaat. The Civil and Military Gazette also reported:
“On July 31, His Holiness proceeded to Jerusalem and on August 2 the President of the Supreme Council gave a party in honour of Hazrat Khalifat-ul-Masih and invited the leading men of the city to meet him. On August 3 the High Commissioner of Palestine invited His Holiness to dinner and discussed with him the present political situation of the Muslim world and the question of safeguarding the interests of the Muslim people. The visit is reported to have created a stir among the people of Jerusalem.” (The Civil and Military Gazette, 21 August 1924)
Visits to various places in Jerusalem
On 1 August 1924, after having lunch and offering Zuhr and Asr prayers, Huzoorra travelled via car to pay visits to Bethlehem and the graves of Hazrat Ibrahimas, Hazrat Ishaqas, Hazrat Syeda Saraas, Hazrat Yaqubas, and Hazrat Yusufas
The next day, Huzoorra visited the Haram Bait al-Maqdas, the Umar Mosque, Jabal-e-Zaitun (Mount of Olives) and the Wailing Wall. Several photographs of Huzoorra were captured during those visits. (Safar-e-Europe, pp. 43-47)
On the morning of 3 August, Huzoorra visited various historical places, including the German Chappell and various other places that Jesusas is said to have visited. (Al Fazl, 4 September 1924, p. 5)
Departure from Jerusalem
After the reception at the residence of the Governor, Huzoorra returned to the New Grand Hotel at 4 pm, and, after offering Zuhr and Asr prayers, departed for the railway station. The train was to depart at 5 pm for a visit to Damascus, via Haifa and Akka. (Ibid., p. 4)
From Jerusalem, the entourage reached Al-Ludd Station and then embarked on another rail for Haifa. Reaching Haifa at 10:30 pm, Huzoorra stayed at the Grand Hotel Nassar. The next morning, Huzoorra went out for a visit to the town, departed from Haifa at 10:30 am and reached Damascus at 8:30 pm. (Safar-e-Europe, pp. 48-52)
Image: Tarikh-e-Ahmadiyyat, Volume 4
Hazrat Musleh-e-Maudra wrote a letter to Qadian on 15 August 1924, while on the ship SS Pilsna, narrating the details of his visit to Egypt and Palestine.
Visit to Damascus
For many, the advent of the Promised Messiah has a connection to the city of Damascus. Taking advantage of this journey Huzoorra decided to visit the ancient city. Newspapers would report:
“The Khalifa has called at Damascus on his way to England, and has so fulfilled the tradition.” (The Glasgow Herald, 23 August 1924, p. 7)
Hazrat Musleh-e-Maudra and his entourage reached Damascus on the evening of 4 August 1924 and stayed for one night at the Grand Victoria Hotel. Later moving to the Central Hotel. (Safar-e-Europe, pp. 5357)
An American Arabic newspaper, Al Huda, published an article on 29 August 1924, titled “Masih al-Hindi fi-Damashq” (Indian Messiah in Damascus), and gave a detailed introduction of Ahmadiyyat and an account of Huzoor’sra visit to the Arab lands. Narrating his visit, Huzoorra states:
“When our entourage entered Syria, we found a huge jamaat of people eager to join the fold of Ahmadiyyat, and they are still ready to do so. If efforts are made and this scheme [of tabligh] is continued, then, insha-Allah, Syria will prove to be a great means for the progress of the Jamaat. This is because it is evident from the ancient prophecies and the revelations of the Promised Messiahas that this country has a great role in the progress of the Jamaat. The foretelling of God Almighty that the abdal of Syria are praying for the Promised Messiahas manifests this point that the message of the Promised Messiahas will be propagated in Syria as well, and they will pray for the Promised Messiahas after joining the Jamaat, and consequently spread his message.” (Anwar-ul-Ulum, Vol. 9, pp. 27-28)
During his stay in Damascus, Huzoorra said that this journey had been immensely beneficial for the Jamaat; however, he noted that the Jamaat would face severe opposition in Syria, but the success would also be a glorious one. (Safar-e-Europe, p. 65)
On 5 August 1924, Hazrat Musleh-eMaudra instructed Hazrat Sheikh Yaqub Ali Irfanira, Hazrat Hafiz Roshan Alira, and Chaudhry Fateh Muhammad Sayalra to meet with some local scholars and dignitaries. (Ibid., p. 55) These three members met with various local dignitaries and scholars. Al Huda published a lengthy article on 11 September 1924, narrating the entourage’s visit to an institution called “Al-Ahrar”, and gave an introduction of the Ahmadiyya Muslim Jamaat.
A message to the people of Damascus
During his stay, Huzoorra wrote a special message for the people of Damascus, titled “An-Nida”. It was translated and sent for print along with a Bai‘at form. Unfortunately, the message could not be published from the press, because the government press department, headed by a Mufti, did not allow it, asserting that the document comprised certain beliefs which were against Islam. Hazrat Musleh-e-Maudra instructed members of the entourage to
contact the Governor of Damascus and the President of the Syrian Federation. However, they were unable to do anything due to the Mufti who had disallowed its publication. Later on, there was a publisher who agreed to print the special message. Sadly, the police confiscated the published manuscript. (Safar-e-Europe, pp. 57-92)
The Review of Religions reported:
“We have received cuttings from some of the leading papers of Damascus, Beyrout, Baghdad and Cairo which also indicate that the visit of His Holiness[ra] to Damascus produced an unusually great stir in Damascus and other Syrian cities. The papers are writing long notes about this visit of His Holiness and his party.” (The Review of Religions, Vol. 23, September 1924, pp. 331-332)
White Minaret
On 6 August, at the time of Fajr prayer, Almighty Allah guided Hazrat Musleh-eMaudra in relation to the White Minaret mentioned in a Hadith. In this regard, Huzoorra states:
“The matter of ‘The White Minaret’ was peculiar. I asked a friend of Hazrat Syed Waliullah Shah Sahibra, named Maulvi Abdul Qadir, as to the location of the minaret on which Hazrat Isaas was to descend according to them. He began saying it was on the Umayyad Mosque, however, another cleric said it was located in the Christian neighbourhood and yet another cleric said Hazrat Isaas would himself build it upon arrival. We were now intrigued by this minaret. Let’s have a look. At the hotel, I led the morning prayer and at the time myself, Zulfiqar Ali Khan Sahib and Dr Hashmatullah Sahib were present – in other words, two worshippers were behind me [during prayer]. Upon ending the prayer and performing the salaam, I saw a minaret in front of us, only one road was separating us. I said, ‘this is that very minaret’ and we were at its eastern side. This was the only white minaret, [there was] none other. The Umayyad Mosque’s minaret was bluishcoloured. When I saw that white minaret and there were only two worshippers behind me, I said that the hadith has been fulfilled.”
(Al Fazl, 4 December 1924, pp. 6-7)
Various audiences
On the very same day, an individual from the progeny of Hazrat Sheikh Abdul Qadir Jilanirh accompanied by some government officials, including an officer from the Treasury Department of Damascus, met Hazrat Musleh-e-Maudra at the Centrale Hotel. Maulvi Abdul Qadir al-Maghribi — President of the Council of Islamic movements of that area — also had two meetings (on 6 and 7 August) with Huzoorra The next day, the first Governor of the State of Damascus, Haqqi al-Azm, had a meeting with Huzoorra. Thereafter, the British Consul also had a meeting. (Safar-e-Europe, pp. 5766 and 75-76)
An Arabic poet came and asked questions about politics and Khilafat, which Huzoorra answered. The poet noted down some revelations of the Promised Messiahas and raised objections to some Arabic revelations as well. Some people asked Huzoorra whether he received revelation, upon which he responded in affirmative, but clarified that he is not a Prophet. Huzoorra further explained that the Promised
“Many influential persons visited His Holiness and views were exchanged about current topics of the day, particularly the Khilafat question. The people of Cairo displayed great interest in the Ahmadiyya movement.”
Messiahas is a Prophet. In relation to the revelations which descend upon himself, Huzoorra said that they are in the form of glad tidings. (Ibid., pp. 66-67)
On 8 August, the British Consul had a meeting with Huzoorra which continued for about 30 minutes. The President of the Syrian Federation, Subhi Bey Barakat alKhalidi, also had the opportunity to meet Huzoorra, during which Huzoorra informed him about his intention to send missionaries to Syria. Later, Huzoorra granted an audience to some French high officers. The next day, many well-known clerics had meetings with Hazrat Musleh-e-Maudra. (Ibid., pp. 71-81)
The editor of an Arabic newspaper, who was staying in the same hotel, had a meeting with Hazrat Musleh-e-Maudra and asked various questions about the beliefs of Ahmadiyyat. The owners and editors of various other periodicals, for instance, AlMuqtabas and Al-Muqsam, interviewed Huzoorra and published a detailed article. One of the editors took several photographs of Huzoorra and a group photo. He spoke to Huzoorra in regards to the beliefs of Ahmadiyyat, and was briefed about the objectives behind visiting Damascus. The Havas Agency noted some information about the Jamaat and took photographs. (Ibid., 69-80 and pp. 89-93)
Visit to the Umayyad Mosque
Hazrat Musleh-e-Maudra went for a visit to the Umayyad Mosque. The white minaret of a mosque near the hotel was visible from the courtyard of the mosque; thus, on the instruction of Huzoorra, a picture was captured of this minaret by Hazrat Mirza Sharif Ahmadra. He took another photograph of Huzoorra with the entourage. The Khatib of the Mosque, during his Friday Sermon, mentioned Huzoor’sra arrival and though he did it in Jamaat’s opposition and used harsh words, he served as a means to spread the message of Ahmadiyyat. After the Sermon, two Iranians came to the hotel and desired to meet Huzoorra, but Huzoorra was busy with another meeting. They promised to come the next morning at 9 am. Many other people came to the hotel after hearing about the entourage during the Sermon. (Ibid., pp. 74-77)
Departure from Damascus
Hazrat Musleh-e-Maudra and his entourage departed from Damascus at 7:45 am on 10 August. The Review of Religions reported: “His Holiness[ra] left Damascus early in the morning on the 10th yet people gathering from afar and numbering about 200 gave His Holiness[ra] a hearty send off, and many even accompanied up to the railway station.” (The Review of Religions, Vol. 23, September 1924, pp. 331-332)
On the rail journey, an editor of a newspaper from Halab accompanied Huzoorra and the British Consul appointed a special police officer to accompany Huzoorra up to Beirut. At several stations, people gathered around the train to see a glimpse of Hazrat Musleh-e-Maudra. The train reached Beirut at 4:45 pm. (Safar-e-Europe, pp. 9398)
Lisan al-Haal reported:
“Khalifatul Mahdi: Yesterday, Respected Bashir-ud-Din Mahmud Ahmad[ra] of India, Khalifatul Mahdi, and his entourage consisting of 12 people, arrived from Damascus and stayed at the Central Hotel — including a doctor, scholar, journalist, interpreter, preacher, and guide. He will soon leave Beirut for London to attend the Interfaith Conference, which is headed by Mr. Ross, and there he will publish a statement and elaborate in English on his doctrine and teachings.” (Lisan al-Haal, 12 August 1924, p. 2)
Hazrat Musleh-e-Maudra and his entourage reached Port Said through Beirut and El-Qantara. The train touched Port Said at 10:45 pm on 12 August 1924. They stayed at the Hotel Continental.
The SS Pilsna arrived at Port Said at 12:30 am on 13 August. The entourage boarded the Ship embarking on a journey towards Italy. (Safar-e-Europe, pp. 110-112)
A bi-weekly newspaper of Haifa, Al-Zahra al-Jamil, in its September and October 1924 issues, announced that they will publish an article titled “Masih alHind” in their upcoming issue. Therefore, an article was published in February 1925 issue, mentioning Hazrat Musleh-e-Maud’sra visit and introduction of Ahmadiyyat.
(Prepared by the Ahmadiyya Archive & Research Centre)
Jalsa Salana: An occasion to be in righteous company
Objectives of Jalsa Salana
While establishing the institution of Jalsa Salana, the Promised Messiahas expressed its objectives and benefits as follows:
“This gathering will be devoted to the exposition of such truths and spiritual insights as are necessary for the promotion of faith, certainty and spiritual understanding, and there will be special prayers and attention for the participants. And to the best of our ability, we shall endeavour to supplicate at the threshold of the Most Merciful so that He may draw them towards Him, accept them and bring about a pious change in them. An additional benefit of these gatherings will be that each year new entrants to the Jamaat shall, by being present on the fixed dates, get to know their brethren who had joined earlier. These meetings will lead to the progressive strengthening of the bond of mutual love and affection. Prayers for absolution will be offered for brothers who will have passed away in the interim, and supplications shall be made at the threshold of the Glorious God that He may unite all these brothers in spirit and banish all estrangement, dryness and differences amongst them.
“This spiritual convention will have many other spiritual benefits which will become manifest from time to time.” (The Heavenly Decree, p. 74)
“One of the primary purposes of this gathering is to provide each sincere member with the opportunity to gain religious knowledge firsthand, broaden their understanding, and enhance their spiritual insight through the grace and guidance of Allah. Additionally, this jalsa allows all brothers to become acquainted and strengthens the bonds of brotherhood within the Community.” (Majmu‘a Ishtiharat, Vol. 1, p. 340)
Strengthening brotherhood
Thus, it is clear that our Jalsa Salana serves as an excellent opportunity for Ahmadis around the world to strengthen their mutual connections and benefit from each other’s spiritual and moral development. This gathering of the righteous, held under the supervision and guidance of Hazrat Khalifatul Masihaa, is an outstanding means of being in the company of the righteous, as instructed in the Holy Quran in the following words:
“O ye who believe! fear Allah and be with the truthful.” (Surah at-Tawbah, Ch.9: V.119)
In this context, Hazrat Musleh-e-Maudra stated:
“The entire world operates through cooperation. Without cooperation, everything falls apart, and the best way to foster cooperation is through relationships,
which are also formed during the Jalsa. One of the greatest benefits of Jalsa is the creation of these relationships, which lead to cooperation and progress. It opens the path for advancement throughout the year. Through Jalsa, we meet new people each year and establish relationships that provide assistance and convenience for the progress of the Community, which cannot be achieved even with great expenses otherwise.” (Friday Sermon, 3 December 1926, Khutbat-e-Mahmud, Vol. 10, pp. 287288)
Indeed, in the mutual relations of believers, religion, religious knowledge, and faith matters are always of primary importance. Thus, Ahmadis attending the Jalsa Salana listen to the speeches of the Khalifa of the Time and scholars, benefiting from each other’s spirituality and righteousness, and there is an extraordinary opportunity for benefiting from the company of the pious (suhbat-e-salihin).
Guidance from Hazrat Khalifatul Masihaa
On one occasion, Hazrat Khalifatul Masih Vaa stated:
“Keep in mind the purpose of Jalsa Salana as stated by the Promised Messiahas, which is the same as the purpose of bai‘at After bai‘at, people often forget their original purpose due to worldly engagements. Therefore, Allah has deemed it necessary to offer reminders frequently because every believer benefits from them. Allah says, ‘And keep on exhorting, certainly, exhortation benefits the believers’ (Surah Adh-Dhariyat: Ch.51: V.56). Thus, indeed, reminders benefit believers. Hence, this Jalsa is also held to offer reminders, and jalsas are organised worldwide to remind people of their pledge to the Imamas of the Age, to remember their bai‘at. If any weaknesses have developed due to worldly engagements, then, by listening to these new admonitions, and academic and moral discourses, turn your attention to your religious conditions. Sit together and try to absorb each other’s virtues and eliminate evils. Always remember that during the Jalsa, the focus should not be on personal matters, but rather, all proceedings and programmes should be listened to attentively, and even thereafter, most of the time should be spent in prayers and remembrance of Allah [zikr]. Join with the
mindset that we are renewing our pledge of bai‘at in this spiritual atmosphere for two or three days so that our faith becomes stronger and stronger, and we grow in piety.” (Friday Sermon, 18 May 2012, Al Fazl International, 8 June 2012, p. 5)
Spiritual influence and unity
Another perspective on Jalsa Salana can be understood from a narration that one day in Masjid Mubarak, Qadian, a scholar asked a question about the spiritual power of people to influence others.
The Promised Messiahas explained that in congregational prayer, the Holy Prophetsa instructed standing shoulder to shoulder and foot to foot, without leaving any gap, so that Satan cannot enter. This demonstrates that a person’s physical and spiritual attention penetrates another person. In a congregation, as there are differences in physical strength, there are also differences in spiritual and internal states. When believers stand together like a wall, their physical and spiritual influences spread among them. When the first row is filled with strength and spiritual attraction, its effect will pass to the second row, and then the effect of these two rows will reach the third, and so on. (Tazkira-tul-Mahdi, Part 2, p. 277)
Lessons from the Promised Messiahas
Apart from this, we see the gathering of Jamaat members at Jalsa Salana as an excellent means of being in the company of the righteous, as the Promised Messiahas states:
“It is established by the Quran and Hadith that every attribute of a believer becomes a source of blessing. The places they occupy confer blessings upon others. Their remnants serve as a cure. There is a narration where a sinner is presented before Allah. Allah will enquire if they have performed any virtuous acts. They will deny having done so. Then, Allah will ask if they ever encountered a certain believer. They will admit to having met them by chance on a path. Allah will then forgive them. On another occasion, it is related that Allah will question the angels about where His remembrance [zikr] is taking place. They will report that it was in a gathering of believers, devoid of any worldly discussions,
engaged continuously in the remembrance of Allah. Among them was a worldly individual. Allah will declare that He has forgiven this worldly person due to their association with the believers.
“They are such people that even their companions are never forsaken.” Moreover, it is related in other narrations that where a believer leads the prayer, those following him are forgiven before they lift their heads from prostration.” (Malfuzat, Vol. 4, p. 31)
It is true that a person is influenced by the people they associate with, and despite not wanting to, they start adopting the behaviours of those people. Therefore, one should strive to build friendships with God’s pious servants. Similarly, the Promised Messiahas states about the benefits of associating with the righteous:
“Anyone who frequents a tavern, regardless of their restraint and assertions of abstaining from drink, will inevitably succumb one day. Hence, one should never underestimate the profound influence of companionship. When a person keeps the company of the righteous, even if initially in dissent, such company will invariably leave its mark. Eventually, they will abandon their opposition.” (Malfuzat, Vol. 3, pp. 505-506)
Our Jalsa Salana
We observe that various jamaats and auxiliary organisations conduct monthly meetings, which serve as opportunities to associate with the righteous. In addition, there are the jalsas that were initially established 133 years ago by divine decree in Qadian, and today, these conventions are held with great splendour in nearly all countries where the Jamaat is established. These events are assemblies of the righteous and we should endeavour to do our utmost to make them so.
On 2 December 2005, during his tour of Mauritius, Hazrat Khalifatul Masih Vaa, delivered a Friday sermon at their Jalsa Salana, where he recited Surah at-Tawbah, verse 119, and referred to the Jamaat’s annual conventions as a means to engage with the righteous. In his sermon, he elaborated:
“This verse I have recited advises us to embrace piety and be in the company of the righteous. After the Holy Prophetsa, his most devoted follower, the Promised Messiahas, is the foremost among the truthful and righteous. Now that you have connected with this truthful being, strive to strengthen your bond [with him]. Work towards developing the Community, that the Promised Messiahas desired to establish.” (Khutbat-e-Masroor, Vol. 3, p. 704)
Our Jalsa Salana is characterised by supplications, zikr-e-ilahi, recitation of Durood Sharif, and regular observance of congregational salat, faith-inspiring duroos, and speeches. At the Jalsa Salana in the UK, there is a distinctive downpour of spiritual insights and knowledge. These gatherings provide a unique opportunity to immerse oneself in a spiritual environment, renew one’s faith, and fortify the bonds of brotherhood within the Jamaat.
Awwab Saad Hayat Al Hakam
Caliph in Europe 1924: Arrival in Italy and the first steps on European soil
(A series highlighting the chronological events in connection with Hazrat Musleh-e-Maud’sra 1924 tour of the Arab world and Europe)
Italy, the centre of modern Christianity, is the first European country ever visited by a Khalifatul Masih. After the successful visit to the Middle East, Hazrat Musleh-e-Maudra and his entourage boarded the SS Pilsna for Italy. Huzoorra was staying in the Number 17 First Class Cabin. (Safar-e-Europe, pp. 110121 and 133)
Arrival at Brindisi
At 9:30 am on 16 August 1924, Huzoorra reached Brindisi, an Italian port city. While the ship was still in the process of docking, Huzoorra called all of his entourage to the top deck. Huzoorra led all members in lengthy silent prayer before landing on European soil, since this was a momentous occasion in the history of Islam. The staff and passengers gathered around to witness this historic scene with wonder and amazement. While the entourage was alighting from the ship, many people captured photographs, particularly of Hazrat Musleh-e-Maudra After this, Huzoorra and his entourage arrived at the Grand Hotel International, staying in Room 19. Telegrams were sent to London, Berlin and Qadian. (Safar-eEurope, pp. 126-127 and Al Fazl, 23 August 1924, p. 2)
Arrival at Rome
From Brindisi, the entourage embarked on an express train which departed at 6:30 pm on 16 August and reached Rome at 9:30 am on 17 August 1924, staying at the Grand Continental Hotel. At around 4 pm, Huzoorra went outside for a walk and visited the catacombs, the Colosseum and the Baths of Caracalla. (Safar-e-Europe, pp. 132-134)
Speaking of the catacombs, Huzoorra wrote:
“These catacombs have been built on three levels, and I have witnessed them with my own eyes while in Rome en route to England in 1924. One can see the rooms of the first level without much difficulty, but one feels loss of breath on the second level and then it is nearly impossible for one to go to the third level, which is the lowest one, due to the darkness and humidity. I have witnessed that the Christians had made them like a maze, in accordance with their needs.” (Tafsir-e-Kabir [2023], Vol. 6, p. 485)
Three French newspapers – ParisMidi on 26 August 1924 and Le Siècle and L’Action on 27 August 1924 – published an article titled “The Revival of Islam”. At the beginning of this article, a brief introduction was given about the Promised Messiahas and his claims. Towards the end, it stated: [Translation] “He came straight to Rome to have a theological conversation with the other Pope, I mean Pius XI. It is clear that the conversion of the Holy Father by the Most Holy Mahmud[ra] would mark a serious progress of Ahmadiyyat, and it would be,
for once, an event that we could not ignore. Unfortunately, the offices of the Vatican responded that the pontifical apartments, upset by the architects for the preparation of the Holy Year, were not in a condition, for the moment, to receive with dignity a visitor as distinguished as Mahmud[ra]. It is a shame.”
Meeting between Hazrat Muslehe-Maudra and Mussolini
To convey the message of Islam to the thenItalian Prime Minister Benito Mussolini, Hazrat Musleh-e-Maudra had a meeting with him on 19 August 1924 (Al Fazl, 23 September 1924, p. 4)
Interview with La Tribuna
On 18 August 1924, Hazrat Chaudhry Fateh Muhammad Sayalra, Hazrat Maulana Abdur Rahim Dardra and Hazrat Sheikh Yaqub Ali Irfanira met with the editor of a wellknown Italian paper, La Tribuna. The editor expressed his strong desire to interview Hazrat Musleh-e-Maudra. Thereafter, Huzoorra was interviewed on 19 August, where he spoke about various religious and socio-political issues. After the interview,
the newspaper published a detailed article on 20 August, along with a photograph of Huzoorra and his entourage with the caption “The Muslim ‘Pope’ and his dignitaries, in Rome”.
The photographer of La Tribuna had taken a photograph of Huzoorra. They sent two copies to Huzoorra and requested to capture more photographs on 20 August at 9 am, which Huzoorra graciously accepted. In response to the photograph, Huzoorra wrote him a letter of thanks. He ordered 10 more copies of the photograph and ordered 10 copies to Qadian. (Safar-e-Europe, p. 158)
Mentioning his stay in Italy, Huzoorra stated:
“We stayed for three days in Italy. When our members went to meet the editor of the biggest newspaper there, which has a publication of 0.8 million and is published in 10 different cities, he requested to be given the opportunity to meet before anyone else, whether it was during the night. Thus, he arrived at 11 pm as fixed, continued the discussion till 12 am, and wrote a powerful article the very next morning.
“While in Italy, I wanted to meet with the Pope, however, upon asking through the English secretary, [Pope] said that nowadays
there are no meetings due to the work at his residence. The editor of the aforementioned newspaper asked whether I would meet the Pope. When I told him about the Pope’s response, he asked, why do I want to meet him? I responded since he is a respectable person, we would have presented him with a gift as a gesture of respect. He asked, what kind of a gift? I replied, in our view, Islam is the best gift, and we would have presented it to him. He mentioned this point in his article as well.” (Al Fazl, 4 December 1924, p. 5)
Interview to Il Giornale d’Italia
The editor of another Italian newspaper, Il Giornale d’Italia, interviewed Huzoorra and published an article on 20 August 1924, titled “Ahmadiyya Muslim renewal.”
Departure from Rome
Huzoorra went to the office of Thomas Cook & Son and bought the tickets for London. Hazrat Sheikh Yaqub Ali Irfanira narrates:
“In the evening of 19 August 1924, Huzoorra himself arranged for the tickets for London through Thomas Cook & Son. [...] When tickets were bought from Rome, the tickets, which were arranged by Thomas Cook & Son, had such a situation that Huzoorra would have reached before his companions. He noticed this issue and said that such an arrangement was not appropriate. He [a member of Thomas Cook & Son] expressed his point of view that there is no issue with this since the rest of the entourage will arrive after a few hours. Upon this, Huzoorra told him that this cannot happen, this journey is being managed under a plan, that cannot be compromised. Thus, new tickets were arranged. In short, he departed from Rome on the evening of 20 August along with his companions. There were many American tourists in Rome at the time, and many of them were proceeding towards London. Huzoorra completed his journey [to London] while preaching to them.” (Al Fazl, 23 September 1924, p. 5)
Hazrat Musleh-e-Maudra and his entourage reached London — via Paris, Calais and Dover — on the evening of 22 August. (Safar-e-Europe, p. 138)
Visit to Italy on the way back to Qadian
While returning to Qadian, Hazrat Muslehe-Maudra and his entourage visited Italy once again. They reached Milan from Paris, via Lausanne, Brigue, and Domodossola. Mentioning about arrival at the Stazione di Milano Centrale, Hazrat Bhai Abdur Rahman Qadianira narrates that the other passengers were looking at Hazrat Muslehe-Maudra and his entourage through the
Image: Tarikh-e-Ahmadiyyat, Volume 4
Caliph in Europe 1924: Arrival at London Victoria
(A series highlighting the chronological events in connection with Hazrat Musleh-e-Maud’sra 1924 tour of the Arab world and Europe)
A torrential downpour is perhaps the only fitting analogy to describe what was about to unfold—a rain of news coverage, not confined to the boundaries of a single nation but spreading across the globe. Soon, the capital of the Empire would echo with the mention of the “Khalifatul Masih,” as the news rippled through the populace.
The anticipation If you had opened the newspaper in August 1924, you would have come across an interesting advertisement:
“Are you Christian? Greatest living Teacher of the East in London. Do you wish to meet the Master. Write to, Private Secretary, His Holiness the Khalifatul Masih, 6 Chesham Place, Belgravia, London, S.W.” (The Nuneaton Chronicle, 15 August 1924, p. 1)
So then, asks the common person, who is this Khaifatul Masih? Let us answer that question by taking a historical perspective and imagining ourselves in August 1924.
<< Continued from previous page
windows and they seemed to be in awe and amazement witnessing such a scene. It was evident that they wanted to ask questions but the language barrier caused hesitance, however, after some time, a few English passengers served as interpreters and helped convey the sentiments of the passengers to the entourage and their response as well. (Ibid., pp. 418-419)
Interview to Corriere della Sera
While at the Stazione di Milano Centrale, the editor of a well-known newspaper, Corriere della Sera, interviewed Hazrat Musleh-eMaudra, while an English trader served as an interpreter. The newspaper then published the article under the heading “The ‘pontiff’ of the reformist Muslims passing through Milan”.
It is interesting to mention here that in Noah’s Ark, the Promised Messiahas mentioned an article of Corriere della Sera which included a narration from Peter about Jesusas, shedding light on the fact that Jesusas had survived the crucifixion. (Noah’s Ark, pp. 122-123 [Footnote])
Hazrat Musleh-e-Maudra and his entourage went out sightseeing in the city of Milan. Later on, the train departed from Milan for Venice at around 7 pm. (Safar-eEurope, pp. 413-422)
(Prepared by the Ahmadiyya Archive & Research Centre)
London was providing countrywide coverage about the Ahmadiyya Muslim Community and its leader, Hazrat Khalifatul Masihra, including details on his arrival and the Community itself. Some newspapers, such as The Daily Telegraph and The Birmingham Gazette, provided additional information on Huzoor’sra relations to the Mughal Emperors. These newspapers showed great interest in Huzoorra and the Jamaat, as reflected by their headlines. We will now take advantage of those newspapers to provide a glimpse of how Huzoorra was welcomed in London.
Who is the Khalifatul Masih?
The Daily News wrote:
“The Khalifa-tul-Masih, who is staying at Chesham-place, was seen by a ‘Daily News’ representative last night. He is a strikingly handsome man of 35, with an ivory complexion and a long, black beard. He is of British-Indian nationality, and was wearing a white turban and the ordinary dress of the Punjabi.” (The Daily News, 23 August 1924, p. 3)
The Guardian reported:
“His Holiness Khalifatul Masih Bashirud-Din Mahmud Ahmad[ra], the head of the Ahmadia movement in Islam, is expected to arrive in London at the beginning of next week. His followers number over 500,000, and his movement is building a mosque in Berlin. It also has a large following in America. He will be accompanied by twelve Oriental scholars.
“The head of the Ahmadia movement has been invited to represent his views on Islam at the conference of ‘Living Religions
in the Empire,’ which takes place at the British Empire Exhibition at Wembley from September 22 to October 6, No. 6, Chesham Place, Belgravia, has been taken for him.
“The followers of the Ahmadia movement claim to be intensely loyal to Britain, and they have rejected any idea of the Turkish Khaliphate. The headquarters of the movement in London is the Mosque, 63, Melrose Road, Southfields.” (The Guardian, 13 August 1924, p. 10)
The Freeman’s Journal gave additional information regarding the Community’s background, stating, “Its Founder, Mirza Ghulam Ahmad Khan[as], died in 1908, and claimed to be the Messiah and the Mahdi.” It further stated that the members of the Community “are earnest missionaries, and they stand for Islamic reform as well as for loyalty to any Government under which they enjoy religious freedom. There is a London branch of the movement, and services are regularly held at its mosque on Melrose Road, Southfields, S.W.” (The Freeman’s Journal, 20 August 1924, p. 8)
One of the most talked about aspects of Huzoor’sra visit was the Conference on Some Living Religions Within the Empire held at the Imperial Institute. Hazrat Khalifatul Masihra was among the esteemed lecturers and his participation was highly anticipated. The conference was largely associated with the Khalifatul Masih, but we will delve deeper into this later. Right now, you are reading The Northern Whig and Belfast Post, The Western Daily Press, the Evening Standard and Aberdeen Press and Journal excitingly announce the expected arrival of Hazrat Khalifatul Masih IIra and his
participation in the Conference:
“It is the intention of his Holiness to convene a preliminary meeting of religious thinkers prior to the Wembley conference. In this way, he hopes to ascertain which aspect of Islam should be presented to the West. The Khalifa will remain in England for about nine weeks.” (Aberdeen Press and Journal, 25 August 1924, 6)
Islam in London
The attention given to the Khalifatul Masih intrigued the curious minds of Londoners. They were eager to know more about the meanings behind the terms Khalifa, Mahdi and who the Messiah was. People were intrigued, what made others believe in him, and who this oriental scholar from a faraway land was? The North Mail and Newcastle Chronicle and the Belfast Telegraph give us the answers, as presented below:
“Islam in London
“The Khalifat-ul-Masih — his Arabic title means ‘Successor of the Messiah’ — who is in London at present for the purpose of attending the Conference of Religions of the Empire at Wembley, possesses the personal name of Bashir-ud-Din Mahmud Ahmed, and is the son and second successor of Mirza Ghulam Ahmed Khan, who was the Founder of what has been called, from his final name, the Ahmadiyya movement in Islam.
“The movement is regarded by Moslems as a heresy, but it numbers half a million followers in India, where its Founder was born in 1839 [sic., 1835].
“The originator of the sect gave himself out as a Mahdi, which is an Arabic word meaning ‘guided,’ and is applied to persons supposed to be inspired by God. He declared himself be the successor of both Muhammad and Christ, come to earth as the last of the Prophets, and the doctrines associated with his name were finally promulgated in 1891.’A Londoner’s Diary’ (Evening Standard.)” (North Mail and Newcastle Chronicle, 27 August 1924, p. 9)
The Belfast Telegraph wrote under the heading “Promised Messiah: Moslem Religion’s Head – Son’s Arrival in London”: “The Calif Ul Masih (Caliph of Messiah), head of the Ahmadia sect of Moslems, who has come to London with twelve holy men to be present at the Conference on Living Religions, was ‘at home’ yesterday afternoon in a house in Chesham Place. He is the son of Hazrat Mirza Ghulam Ahmad, who is regarded by his followers as the Promised Messiah. He wore a white turban and sat in an armchair with a gilded back. His
Photo by David W. Meyer on Unsplash
followers all wore green turbans—the colour of intellectual spirituality-with the exception of his brother, who was entitled to wear a grey one.
“The Calif will read a paper on Islam at the conference at the Imperial Institute. His family traces its descent from the Moghul and Persian Royal houses, and settled in India a few generations ago.
“His father claims to have had manifestations that he was destined to give the world religious guidance. [Before his claim to messiahship, while he was employed in Sialkot,] one night he awoke and heard a faint ticking, from which he concluded that the roof was about to fall. He aroused his companions [i.e., other housemates], but, thinking that this was only a fancy of his, they went again to sleep. He aroused them once more, but they refused to listen to him. A third time he heard the same sound, and he felt that the roof was only waiting for him to leave the room before it fell. He then forced his [housemates] to leave the room. As soon as he stepped out, the roof fell in.
“The Calif’s engagements include a visit to Brighton today, to inspect the monument on the downs near Patcham to the Indian soldiers who died in the Great War and the memorial gateway at the Royal Pavilion, which is the offering of the Indian people to the town in acknowledgement of its help to their men. After that, he will make a pilgrimage to Glastonbury.” (Belfast Telegraph, 29 August 1924, p. 5)
Moving on from the newspapers –for the time being – let us get in touch with Hazrat Sheikh Yaqub Ali Irfanira and Hazrat Bhai Abdur Rahman Qadianira –through their reports and diaries of the travel. As London was waiting, where was the entourage, and what were Huzoor’sra engagements at the time?
A telegram, dated 16 August 1924, was sent to London, upon reaching the Brindisi port of Italy, informing them of the arrival on 22 August. (Safar-e-Europe, p. 123)
These words were repeated in London more than a week before the arrival, as per the telegram sent earlier. The Daily Mirror announced “Visitors in Turbans: Picturesque Orientals to Visit Wembley with Indian Religious Leader”. They made a descriptive note of Huzoorra, his entourage and the Jamaat. A day prior to Huzoor’sra arrival, The Daily Mirror and Westminster Gazette gave the exact time and place: “Prayers will be offered at Victoria Station at 3.20 p.m. tomorrow.” (The Daily Mirror, 21 August 1924, p. 3)
And so, the anticipated time comes. Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, Khalifatul Masih, arrives at the London Victoria Station.
The Review of Religions reported:
“A further cable has been received that His Holiness[ra] and party reached London on the 22nd of August and Sir Francis Younghusband and other members of the Executive Committee, Religious Conference, London, as well as many representatives of English papers and a large number of Muslims both Englishmen and Indians came to receive him at the station.” (The Review of Religions, Vol. 23, September 1924, p. 332)
Arrival
It is currently 3:20 pm and the train has not arrived yet. A platform full of reporters, but nothing is happening. The reason is a delay,
but the people present are unaware. After some time, they began leaving. If you were in Hazrat Maulvi Abdur Rahim Nayyar’sra shoes, standing on that platform with dozens of people who were about to leave, what would you do? Nayyar Sahibra narrates:
“On 22 August 1924, Huzoorra arrived at the Victoria Station at 6 pm, instead of the expected time of 3:20 pm, and this caused disappointment to the huge crowd, which consisted of spectators and press correspondents belonging to the illustrated and non-illustrated newspapers, and cinema films as well, however, I arranged tea for a bulk of that crowd. In this way, the wait continued until the evening train. Alhamdulillah, this method proved to be fruitful and we succeeded in presenting a warm welcome to our Imam. Upon his arrival in London, my humble self requested Huzoorra:
“‘Your Holiness! I request you to pray for this benighted country.’
“In other words, ‘Huzoorra, kindly pray for this ignorant country that may Allah the Almighty enlighten them with the nur [divine light] of Islam.’ After this, Huzoorra raised his hands and led the entourage in silent prayer. In this way, the programme of London commenced, of which the main events were as follows:
“22 August: Prayer in front of St Paul’s Cathedral, at Ludgate Hill and Ludgate, and Stay at 6 Chesham Place.” (Al Fazl, 28 December 1939, p. 66)
Hazrat Yaqub Ali Irfanira narrates:
“We departed from Paris at 10 am and, at around 3 pm, boarded the ship from Calais and crossed the English Channel. Though, normally it is a journey of one hour, due to the strong winds, there was turbulence, and many of the passengers were vomiting. After reaching there at 4 pm, we boarded another rail and reached London Victoria Station at 6 pm. A telegram was earlier sent to London, stating that we would reach there at 3:20 pm. At that time, around 250-300 people were present there to receive Hazrat [Musleh-e-Maudra], including the editors and photographers of prominent London newspapers and other dignitaries. They waited until 5 pm and then left. However, a group of people were still present there. Upon reaching the station, Hazratra led the Jamaat members in silent prayer. Photographers captured this scene, which has been published in the London newspapers.
“Prayer at the Ludgate
“From there, he [Huzoorra] visited Ludgate along with his entourage and in the courtyard near the entrance of the famous Saint Paul’s Cathedral, he prayed for the victory of Islam and Kasr-e-Saleeb. The people of London had never witnessed such a scene before, thus, people gathered around in huge numbers. After leading a long du‘a, Hazratra proceeded to 6 Chesham Place with his entourage and led a silent prayer before entering the residence.
“The correspondents and photographers of various newspapers are visiting and his photographs while offering prayer are being published in the newspapers.” (Al Fazl, 23 September 1924, p. 5)
Ludgate Hill
From Victoria Station, Hazrat Musleh-eMaudra travelled straight to Ludgate Hill where he offered prayers. At Ludgate Circus,
“When Khalifa-tul-Masih II arrived in London from India with his 12 secretaries, their first act was to stop in busy Victoria Station and pray. Khalifa-tul-Masih II is in the centre of the group above and has a cane on his arm.”
(The Morning Leader, 19 September 1924, p. 12)
Huzoorra visited the office of Thomas Cook & Son several times during his stay. This travel company provided all facilities, including currency exchange, sending and receiving mail, and arrangements for Huzoor’sra return journey. Numerous newspapers also covered his visit to Ludgate Hill, The Times writes under the heading, the Ahmadiyya Movement:
“The Khalifa-ul-Massih Bashir-ud-Din Mahmud Ahmad, head of the Ahmadia movement in Islam, who is attending the forthcoming Conference of Living Religions of the Empire at the Imperial Institute, arrived in London yesterday.
“His Holiness is to explain the tenets of the religion founded by his father, Mirza Ghulam Ahmad[as] Khan, who claimed to be both the Messiah and the Mahdi. The Ahmadia movement has an English mission, established at Southfields.
“On their arrival at Victoria, the Khalifa and his followers drove to Ludgate Circus, where they offered prayer in conformity with a reference in the Islamic traditions to prayer at Bab-ul-lud—an Arabic name curiously near to our London Gate of Lud.” (The Times, 23 August 1924)
A picturesque scene
We see a rise in photojournalism after the Great War and the Wembley Exhibition had drawn in all the photo agencies. There was a buzz and photos accompanied many news stories, highlighting Huzoor’sra engagements. Just taking a look at local newspapers, we see that The TelegraphHerald, the Sunday Pictorial, Reynolds’s News, the Westminster Gazette, The Daily Mirror and The Star London just to mention a few.
International presence and photographs
The news of Hazrat Khalifatul Masih’sra arrival was not limited to any border or single country, reaching every corner of the world. The Washington-based The Spokesman-Review published a photograph of Hazrat Musleh-e-Maudra twice, capturing the silent prayer at Victoria Station. The Lawrence Daily Journal-World, published a photograph of Hazrat Musleh-e-Maudra in its 19 September 1924 issue.
The Morning Leader of Regina also published a photograph of Hazrat Muslehe-Maudra while performing silent prayer, with the following caption:
“When Khalifa-tul-Masih II arrived in London from India with his 12 secretaries, their first act was to stop in busy Victoria
Station and pray. Khalifa-tul-Masih II is in the centre of the group above and has a cane on his arm.” (The Morning Leader, 19 September 1924, p. 12)
A German newspaper, Bergische Post, published the same photograph, with the following caption:
[Translation]
“The arrival of His Holiness the Khalifatul Masih II, the leader of the Ahmadia sect of the Muslims, with his chosen ones. The first action they take is a silent prayer in their peculiar pose. The global group of representatives of all religions in London brings together 45 registered speakers from the countless representatives of the most diverse religious movements in the British Empire. Of the 460 million inhabitants, only 80 million are Christians.” (Bergische Post, 12 September 1924, p. 12)
Other German newspapers, such as Ratinger Zeitung and Zeitbilder, published the same photograph, while the Berliner Tageblatt und Handels-Zeitung, MorgenAusgabe, dated 31 August 1924, wrote an article on Huzoor’sra arrival to London Victoria.
The Paris Times reported:
“His Holiness the Khalifat-ul-Masih, who is the head of the great Ahmadia sect of Moslems, has arrived in London for a conference on living religions, which is to be held at the Imperial Institute next month. The Ahmadia movement has its headquarters at Qadian, in the Punjab, and this is its leader’s first Personal experience of Western civilisation. He has come with a deputation of the peaceful Moslem element in the British Empire, including Zulfiqar Ali Khan, who is the brother of Mohamed Ali and Shaukat Ali, the extremist leaders of Caliphate agitation among Indian Moslems.” (The Paris Times, 29 August 1924, p. 5)
In addition to an Argentinian magazine, an Egyptian periodical, The Sphinx, also reported on Huzoor’sra arrival in its 6 September 1924 issue.
Conclusion
With Hazrat Musleh-e-Maud’sra arrival in London, a new chapter begins. As reported by the Evening Telegraph and Post of Dundee on 25 August 1924:
“The Khalifa explained the object of his mission westward. ‘I will remain in this country for about nine weeks,’ he stated. ‘I left Qadian (Punjab) on July 12.’” The next nine weeks were full of several engagements, including meetings, receptions and lectures.
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
28 June 2024
Muhammadsa: The Great Exemplar
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
The accounts of the battle that took place against the Banu Nadir were being mentioned. There are more details which have been written by Hazrat Mirza Bashir Ahmadra in The Life and Character of the Seal of Prophetssa as follows:
“The Holy Prophetsa had no other choice but to step into the field of battle. As such, in his own absence, the Holy Prophetsa appointed Ibn Maktumra as the imam-ussalat for the settlement of Medina. With a group of Companions, the Holy Prophetsa set out from Medina himself and besieged the village of the Banu Nadir.
According to the custom of warfare at the time, the Banu Nadir took to their fortresses. It was perhaps on this occasion that ‘Abdullah bin Ubayy bin Sulul and the other hypocrites of Medina sent word to the chieftains of the Banu Nadir, saying, ‘Do not fear the Muslims at all, for we shall support you and shall fight on your behalf.’ However, to the surprise of the Banu Nadir, when war practically commenced, these hypocrites could not muster the courage to openly enter the field of battle in opposition to the Holy Prophetsa; nor could the Banu Quraizah dare to step onto the battlefield against the Muslims and openly aid the Banu Nadir either, although they were with them at heart, and would aid them in secret as well; and the Muslims had even become aware of this.
In any case, the Banu Nadir did not openly take to the field in opposition to the Muslims and retired to their fortresses instead. However, according to the circumstances of that era, their fortresses were very strong and for this reason, they were confident that the Muslims would be able to do them no harm whatsoever, and would themselves become frustrated and lift the siege. There is no doubt that according to the circumstances of that era, to conquer such fortresses was a very difficult and strenuous task, and demanded a very long siege.” (The Life and Character of the Seal of Prophetssa, Vol. 2, p. 382)
In any case, the Holy Prophetsa went to the Banu Nadir and continued the siege
there. This siege lasted for six days and according to another narration, it lasted 15 days. Apart from this, there are also narrations mentioning 20 and 23 days; there are some who say that the siege lasted 20, or 23 days. During the siege, the Holy Prophetsa ordered for some trees to be cut down and burnt since the Jews were shooting arrows and throwing stones from the walls of their fortress and the trees were protecting them and providing them with a place to hide. Hence, the Holy Prophetsa entrusted Abu Laila Ma’zani and ‘Abdullah bin Salam with the task of burning these trees. This was done as part of a battle strategy and a means of defense, not for the purpose of destroying orchards, seeing as Islam forbids cutting down trees. It has further been recorded that Abu Laila Ma’zani burnt those trees that bore Ajwa dates while ‘Abdullah bin Salam burnt trees bearing other types of dates. However, narrations also show that those dates were burnt, which were of a lower quality. I will present more details about this further along.
It is recorded in this narration that Hazrat Abu Laila said: “This type of tree is a valuable asset of theirs and they will be more aggrieved it is burned.” It would cause the Jews more grief since it was a valuable asset of theirs.
Hazrat Abdullah bin Salamra said, “Allah will cause their wealth to become spoils of war for the Holy Prophetssa.” This statement made by Abdullah bin Salamra also shows that it was not the Ajwa date palms which were burned as they were beneficial, rather, other trees were burned. He said that Ajwa were the best form of wealth, and that they would go on to prove useful for the Holy Prophetsa. When the Jews saw these trees burning, their women began to tear their clothes, slap their faces, and wail. Then, the Jews immediately sent a message saying, “O Muhammad, you are a man of honour and dignity; you forbid disorder and dislike all forms of it. Now you are doing this yourself.”
However, as has been mentioned, the Jews had been using these trees as hiding places and they were helping protect them.
Therefore, it was necessary to eliminate this defense, and there was also wisdom behind bringing an end to their strength as swiftly as possible in order to avoid any further killing and bloodshed. It is also evident that the Holy Prophetsa ordered the burning of trees upon receiving special revelation from Allah the Almighty. Hence, in response to this allegation raised by the Jews, Allah the Almighty says:
(The Holy Quran, 59:6)
“Whatever palm-trees you cut down or left standing on their roots, it was by Allah’s leave, and that He might disgrace the transgressors.”
In some narrations, it is mentioned that during the siege, the Holy Prophetsa once again intended to forgive the Jews and proposed a new covenant. Thus, the Holy Prophet said to the Jews:
“I have no trust in any of you except if you make a new and firm covenant with me once more.”
However, they rejected the covenant. The Jews were more desirous for wealth and when their valuable trees were burned, they immediately accepted defeat, and agreed to leave the area. (Da’irah Ma’arif Sirat Muhammad Rasoolullahsa, Vol. 7, Bazm-iIqbal, Lahore 2022, pp. 183-185)
I have mentioned this with reference to a book of history. Now I will mention the account as recorded in the history written by Hazrat Mirza Bashir Ahmadra. He writes:
“The Muslims continued the siege for many days, but there was no outcome. After a few days had passed, and no outcome came about; and the Banu Nadir remained bent upon conflict as usual, the Holy Prophetsa issued the order that some of the date trees belonging to the Banu Nadir, which were situated in the exterior grounds beyond their fortresses should be cut down. These trees which were cut down, bore a type of
date known as Linah, which is a very lowgrade date and its fruit cannot generally be consumed by humans. The intention in this order was so that the Banu Nadir would become awestricken at the sight of these trees being cut down, and so that they would open the gates of their fortresses; in this manner, with the loss of a few trees, the loss of countless lives, as well as conflict and rebellion in the country could be prevented. Hence, this strategy proved to be successful and only six trees had been cut down when the Banu Nadir began to raise a hue and cry, perhaps under the assumption that the Muslims would cut down all their trees, which included those bearing high-quality fruit as well. Nonetheless, as the Holy Quran has elaborated, only a few trees were permitted to be cut down, and even those were of the Linah date. With respect to the remaining trees, however, it was instructed that they be safeguarded. Even under normal circumstances, the Muslims were not permitted to cut down the fruit-bearing trees [...]. In any case, this strategy proved to be successful and being struck with awe, after a siege of fifteen days, the Banu Nadir opened the gates of their fortresses on the condition that they would be permitted to leave with all of their property and belongings in peace and security. This was the very same offer which the Holy Prophetsa had already presented. Since the only desire of the Holy Prophetsa was the establishment of peace, turning a blind eye towards the hardship and expenses, which the Muslims had been made to bear in this campaign, even now, the Holy Prophetsa accepted the condition of the Banu Nadir and appointed his Companion Muhammad bin Maslamahra to supervise the departure of the Banu Nadir from Medina in peace and security.” (The Life and Character of the Seal of Prophetssa, Vol. 2, pp. 382-384)
Just as Hazrat Mirza Bashir Ahmadra has written, these were not high-quality date palms that were cut down. Likewise, a narration is also recorded in a commentary of Sahih al-Bukhari and it is written that when one delves into the specifics of the
accounts, one finds that, firstly, the dates that were burned were not of high quality, but of very low grade and were of little value. They would not generally be consumed by any humans. (Ni’mah al-Bari fi Sharh Sahih al-Bukhari, Vol. 7, Hadith 4031, Rumi Publications, Lahore, p. 343)
Furthermore, only six trees were burned, as has also been mentioned in The Life & Character of the Seal of Prophetssa
It is further written regarding the restlessness of the Jews and their own request to be exiled that when the Muslims burnt down the trees of this Jewish tribe, they became even more anxious. Allah the Almighty filled their hearts with awe, their resolve was broken and they were ready to lay down their arms. They sent a message for the Holy Prophetsa saying, “We are prepared to leave Medina. Grant us the opportunity to leave our land in security.”
The Holy Prophetsa accepted their request, stating, “You must leave Medina and you will be granted protection. Aside from your weapons, take whatever your camels can carry.”
Those who raise allegations against Islam and the Holy Prophetsa about battles, fighting and spoils of war etc, should observe that when he had subdued the Jewish tribe – the very Jews who had repeatedly committed treachery, who had made several nefarious attempts on the life of the Holy Prophetsa the governor of Medina, who had now committed outright rebellion by picking up their arms – the Holy Prophetsa even presented a new peace treaty during this siege which they rejected it with utmost arrogance. Eventually, when the Holy Prophetsa had overcome them, when it would have been appropriate to hand them the severest of punishments, his love for peace, reconciliation, mercy and compassion manifested in a most extraordinary manner. He permitted them to leave from there in peace and security, and the wonderful atmosphere of mercy and regal favours was such that he also granted them permission to take with them whatever possessions they desired aside from their weapons.
Further details will be presented about how the Jews benefitted from this kindness and generosity to the extent that they even took out the doors of their homes and loaded 600 camels as they left. They displayed their inner conditions by making all efforts to destroy anything they were not able to take with them. Furthermore, they tore down the roofs and walls of their houses so that they could not be used by the Muslims.
They even destroyed their homes.
The details mentioned regarding the conditions which had been stipulated for the exile of the Banu Nadir are as follows:
1. The Banu Nadir could go wherever they wished outside of Medina. (The first condition was that the Banu Nadir had to leave Medina but they could go wherever they wanted.)
2. They must leave Medina without any of their weapons.
3. Apart from their weapons, they could take whatever other provisions they had, which could be loaded onto their camels.
4. After taking all their possessions and wealth, whatever they left behind would be the property of the Muslims.
There are details with regard to the supervision of their expulsion and the excuses presented by the Banu Nadir. It is written that Hazrat Muhammad bin Maslamahra was appointed to oversee the expulsion of the Banu Nadir. At this point, the Jews presented another excuse and stated that many people had borrowed money from them which was to be repaid after a certain period of time. Therefore what was to be done about that? Their intention was to be granted more time to remain in Medina. The Holy Prophetsa stated, “Eliminate the interest thereby reducing the debt amount, and act quickly.” In other words, they could retrieve their loans, given that they eliminated the interest on top of the loans and thus leave quickly.
Abu Rafi’ Salam bin Ubay Huqaiq was owed 120 dinar from Hazrat Usaid bin Hudairra and so he removed 40 dinar which was interest and collected the actual amount of 80 dinar. (Sirat Encyclopaedia, Vol. 7, Darussalam, Riyad 1435 AH, p. 54)
Similarly, there would have been many other people like him who did this.
When the Holy Prophetsa stipulated the conditions for their expulsion, Abu Rafi’ Salam bin Ubay Huqaiq said to Huyayy bin Akhtab, “May you be ruined! Accept Islam lest you have to face an even worse consequence than your current state.”
Huyayy said, “What could be worse than this?” Abu Rafi replied, “Our children will be taken as captives and the brave among us will be killed and all our wealth will go into the hands of the Muslims. However, it is easier today to save our lives by leaving behind our wealth. If we create any disorder now, it will only lead to death and captivity.”
Huyayy pondered over this decision for a few days. When Yamin bin Umair and Abu Sa’d bin Wahab saw him in this state of reflection, one of them said to the other, “Without a doubt, you know Muhammad[sa] is the Messenger of Allah. What are we waiting for? We should become Muslims. We already know this, as it is proven from our scriptures. It is better for us to become Muslims and thereby our wealth and lives will be saved.”
And so, in the darkness of the night, they left their fortresses and joined the Muslim army. These two individuals thereby protected their lives and wealth by accepting Islam. (Sirat Encyclopedia, Vol. 7, Darussalam, Riyad 1435 AH, p. 55)
Yamin bin Umairra proved to be a very sincere Companion. In fact, in those same days, his love for the Holy Prophetsa had become so deeply rooted in his heart that Amr bin Jahhash, the Jewish man from among the Banu Nadir who attempted to kill the Holy Prophetsa was his paternal cousin and so this devoted new Muslim had Amr bin Jahhash killed through someone else. When the Holy Prophetsa learned of his love and sincerity, he expressed his happiness. (Subul al-Huda wa al-Rashad, Part 4, Dar Al-Kotob Al-Ilmiyah, Beirut 1993, p. 323; Al-Bidayah wa al-Nihayah, Part 5, Dar Hijr, 1997, p. 538)
This is a reference from a book of history.
With regards to the expulsion of the Jews, it is written that apart from their wives and children, the Jews also loaded their camels with whatever else their camels could carry. They only left their weapons behind. They had a total of 600 camels. Every
person destroyed their homes, collected the wood from their doors and windows and loaded them onto their camels before departing. According to one narration, it is said that they even tore down the pillars and roofs of their houses. From their doors to wooden planks to even the door frames, everything was destroyed out of spite and jealousy for the Muslims. Furthermore, they even tore down their walls so that after their exile, their homes would uninhabitable by the Muslims. (Sirat Halabiyyah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut 2008, p. 361)
When the Jews mounted their women and children onto their camels and then their possessions onto the remaining camels, it seemed as though they were neither fazed by their exile, nor regretful. Although their hearts were ablaze like furnaces, they made it seem as though they were not impacted at all. Albeit, they gave the perception that they were leaving happily.
First, they passed through Jisr by traversing through the land of Banu Harith bin Khazraj, and then they passed through the markets of Medina. Jisr was also a market in Medina. Nevertheless, they had adorned and beautified their women and had them seated in carriages on camels. Alongside them, their handmaids were dancing to music. They were displaying their wealth and affluence for the people to see so that they may be envious of them. Abu Rafi’ had filled a leather satchel with gold and silver. He was flaunting the satchel around, saying that he had saved this wealth for such circumstances when he could celebrate his victory after a battle. They celebrated their departure by singing songs, playing the flutes, reciting provocative poetry and dancing to music, however, the Holy Prophetsa overlooked their shallow demeanour. Despite witnessing this display, he paid no heed to them. If they had clashed with another people [besides the Muslims], they would not even be given clothing to cover their bodies owing to their behaviour.
(Da’irah Ma’arif Sirat Muhammad Rasoolullahsa, Vol. 7, Bazm-i-Iqbal, Lahore 2022, p. 187; Muhammad Faiz Ahmad Awaisi, Maqalat Medina Munawwarah, Kutub Khanah Imam Ahmad Raza)
They deserved a punishment such that they could not take anything with them, however, it was out of his forbearance and mercy that the Holy Prophetsa paid no heed to their actions.
Regarding the new home of the Banu Nadir, it is recorded that after their exile was announced, they were not required to leave the Arabian Peninsula entirely. In fact, they were only required to leave Medina. They were exiled only from Medina and could settle wherever else they desired. Some of them travelled to the Azrayat area in Syria, whilst most of them headed towards Khaybar. Khaybar is located approximately 96 miles from Medina. This was a central location for Jews who had settled in the Arabian Peninsula and comprised 10,000 armed soldiers. Apart from this, there were many Jewish forts there and this area was a thriving agricultural economy. All the Jews in the Arabian Peninsula were in favour of being under the leadership of the Banu Nadir because they claimed to be from among the progeny of Prophet Aaronas. On top of being exceedingly wealthy, the people of Banu Nadir were astute and cunning. Thus, when the Banu Nadir went to Khaybar,
the Jews grew in strength. Among the Banu Nadir were prominent Jews the likes of Huyayy bin Akhtab, Salam bin Ibn Huqaiq and Kinanah bin Rabi’. The Jews in Khaybar excelled in their expertise in warfare. The people of Khaybar were well-versed with the art of warfare, however, the Jews of Banu Nadir possessed greater insight in political affairs. As far as politics were concerned, the Banu Nadir were far-advanced. Right from their arrival in Khaybar, the Banu Nadir effortlessly took up the mantle of leadership, and as a result, Khaybar became a major warfront for the Muslims. (Sirat Encyclopedia, Vol. 7, Darussalam 1435 AH, pp. 57-58)
Some of the sons of the Ansar also went with the Jews of the Banu Nadir. In this regard, it is recorded that some people from the Banu Nadir went to Azrayat in Syria. Among these people were sons of some Ansari Muslims. This was because prior to accepting Islam, when an Ansari woman’s child would not survive, she would make an oath that if her child lived, she would raise him as a Jew. Thus, there were many children of the Ansar who became Jews. When the Banu Nadir were to be exiled, the fathers of those children said that they would not allow them to go with those who were being exiled. As recorded in Sirat alHalabiyyah, Allah the Almighty addressed these people by revealing:
(The Holy Quran, 2:257)
“There is no compulsion in religion.” (Sirat Halabiyyah, Vol. 2, Dar Al-Kotob AlIlmiyah, Beirut, Lebanon 2008, p. 362) Hazrat Mirza Bashir Ahmadra has also written about this:
“With great pomp, splendour and magnificence, the Banu Nadir took along all their movable belongings and possessions. They even demolished their own homes with their own hands, and dislocated their doors, door-frames, and wood and took them along as well. It is written that these people left Medina with such joy, pomp and show, singing and playing their instruments, as if they were a marriage procession. However, their equipment of war, their immovable property, such as orchards, etc., came into the hands of the Muslims. Since this wealth had been acquired without any practical war, in light of the Islamic Shari‘at, the privilege of its division was solely in the hands of the Messenger of Allahas. The Holy Prophetsa mostly divided this wealth among the poor Muhajirin, whose means of sustenance was still being borne by the properties of the Ansar, according to the initial system of brotherhood. In this manner, the Ansar indirectly became partners in this wealth of spoils as well.
“When the Banu Nadir were departing from Medina under the supervision of the Companion Muhammad bin Maslamahra, some of the Ansar attempted to restrain those people who were actually from the progeny of the Ansar, but had become Jewish due to vows made by the Ansar, and the Banu Nadir desired to take them along. However, this demand of the Ansar was against the following Islamic injunction.
“‘There should be no compulsion in the matter of religion.’ Hence, the Holy
Prophetsa decided against the case presented by the Muslims and issued a verdict in favour of the Jews saying, ‘We cannot stop any person from leaving who is a Jew and desires to leave.’ Albeit, two men from the Banu Nadir became Muslim of their own choice and remained in Medina (as was mentioned earlier). There is a narration which relates that the Holy Prophetsa ordered the Banu Nadir to move towards Syria, i.e., that they should not remain in Arabia. However, despite this, a few of their chieftains such as Salam bin Abu al-Huqaiq, Kinanah bin Rabi‘ and Huyayy bin Akhtab etc., and a segment of their commoners as well, resettled to the north of Hijaz in the renowned Jewish village of Khaybar, and the people of Khaybar greatly revered them. These people ultimately became the cause of very dangerous sedition and incitement of war.” (The Life and Character of the Seal of Prophetssa, Vol. 2, pp. 384-385)
The wealth obtained from the Banu Nadir is known as fai. With regards to its distribution, it is recorded that after the Banu Nadir tribe departed, the Holy Prophetsa took their weapons, orchards, lands and buildings into his possession. The weaponry included 50 sets of armour, 25 sets of chainmail and 340 swords. This was the first time Muslims received fai as spoils of war. “fai” refers to wealth which is obtained from the disbelievers without there having been a battle. As is the case with spoils of war, there is no khums [1/5 reserved for the Messenger of Allah] taken from the wealth of fai; rather, the entirety of the wealth becomes the responsibility of the Holy Prophetsa for him to spend wherever he chooses. There was no battle with the Banu Nadir, as Allah the Almighty had established the awe and dominance of His Messengersa upon their hearts. As such, Allah the Almighty also made His Messengersa the inheritor of their
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wealth, which was the wealth of fai. The Holy Prophetsa distributed all apparatus amongst the Muslims so that they may use it for the sake of virtue. In this regard, Allah the Almighty states:
(The Holy Quran, 59:7)
“And whatever Allah has given to His Messenger as spoils from them, you urged neither horse nor camel for that’ but Allah grants power to His Messenger over whomsoever He pleases; and Allah has power over all things.” (Da’irah Ma’arif Sirat Muhammad Rasoolullahsa, Vol. 7, Bazm-iIqbal, Lahore 2022, pp. 189-190)
At this instance we also find an extraordinary and praiseworthy example of the Ansar’s love and devotion. When the Holy Prophetsa was distributing the fai, he said to Hazrat Thabit bin Qais bin Shammasra, “Gather your people before me.” He asked, “O Messenger of Allahsa do you mean the Khazraj?” The Holy Prophetsa said, “Call all of the Ansar.” Hence, he called the Aus and the Khazraj for the Holy Prophetsa. After praising and glorifying God, the Holy Prophetsa mentioned the kind treatment of the Ansar towards the Muhajirin and said to the Ansar, “If you wish, I can distribute the fai obtained from the Banu Nadir amongst yourselves and the Muhajirin. In this case, the Muhajirin will continue to have possession of your homes and ownership over your wealth. Or, if you so desire, I can distribute the fai among the Muhajirin, in which case they would leave the homes you have given them.” Meaning that the Muhajirin would no longer need to benefit from the distribution of the Ansar’s
property as they had been because now, they would have their own property. Upon this, Hazrat Sa’d bin Ubadahra and Hazrat Sa’d bin Mu’adhsa said, “Allow our wealth to remain with them and you can also distribute all of the wealth obtained from the Banu Nadir to our migrant brothers.” The Muhajirin could keep the wealth given to them by the Ansar, and the fai obtained from the Banu Nadir could also be given to them. When the Muhajirin heard about this, they called out from every direction saying:
“O Messenger of Allah, we are happy with this and we accept it.” Upon seeing this passion of devotion and sacrifice, the Holy Prophetsa became very pleased and said:
“O Allah, have mercy upon the Ansar and their progenies.”
The Holy Prophetsa distributed most of the wealth amongst the Muhajirin while giving some of the wealth to only two people from the Ansar who were facing financial difficulty, namely Hazrat Sahl bin Hunaifra and Hazrat Abu Dujanahra. Ibn Uyainah states, “I heard Zuhri saying that aside from Hazrat Sahl bin Hunaifra and Hazrat Abu Dujanahra, the Holy Prophetsa did not distribute the wealth obtained from the Banu Nadir to anyone else from Ansar. These two were given a share because they were facing financial difficulty.” The Holy Prophetsa gave the sword of Abu Huqaiq, which was very renowned to Hazrat Sa’d bin Mu’adhra. (Subul al-Huda wa al-Rashad, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut, Lebanon, 1993, p. 325; Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Dar Ihya’ at-Turath al‘Arabi, Beirut, p. 247)
The Holy Prophetsa distributed the
remaining goods amongst the poor while keeping an amount for himself which was for tending to the expenses of his blessed wives. According to one narration, every year the Holy Prophetsa would give his blessed wives their annual allowance from the produce that came from the orchards of the Banu Nadir and whatever remained would be used in preparations for Jihad. The poor and the needy would also be aided by this wealth. The Banu Nadir had seven orchards and the freed slave, Hazrat Abu Rafi’ra, was appointed to oversee them as the manager. These orchards were named Mi’sab, Safiyah, Dalal, Husnah, Burqa’, Awaf and Mashrabah Umm Ibrahim. (Da’irah Ma’arif Sirat Muhammad Rasoolullahsa, Vol. 7, Bazm-i-Iqbal, Lahore 2022, p. 191)
This concludes the mention of the Expedition of Banu Nadir. Other expeditions will be mentioned in the future, God willing.
Continue praying for the Ahmadis in Pakistan, that their circumstances may improve. May Allah generally improve the state of peace and security there and keep Ahmadis under His protection.
Also pray for the general state of Muslims around the world, that they may be able to recognise the Imam of the Age and thereby restore their honour.
Also, pray for the general state of the world and the conditions of war which continue to develop. It seems that there will certainly be a war based on the direction that the world is going in; however, may Allah the Almighty protect every Ahmadi and every innocent person from the ill effects of war.
(Official Urdu transcript published in the Daily Al Fazl International, 19 July 2024. Translated by The Review of Religions.)
Qaasid Muin Ahmad | Executive Editors: Ataul Fatir Tahir, Aqeel Ahmed Kang
