A new setting and enhanced experience
Jalsa Salana Germany 2024 is just around the corner, scheduled to take place next week from 23-25 August in Mendig, a small town in Rhineland-Palatinate, approximately 25 km (15 miles) west of Koblenz. This year’s Jalsa will be held in an open-air field for the first time in nearly 20 years and, inshaAllah, will offer a brand-new yet familiar experience. With the ongoing construction of the tent city, Jamaat Germany is working tirelessly, combining efforts around the clock to ensure everything is prepared before the arrival of the guests of the Promised Messiahas.
Al Hakam reached out to Ilyas Majoka Sahib, Afsar Jalsa Salana Germany, who provided detailed updates about this year’s convention. Majoka Sahib reported that as of 10:30 am on 14 August, with the main marquees nearly fully installed, the Waqare-Amal team is operating at full capacity, bringing vibrant energy and activity to the Jalsa preparations.
Waqf-e-Arzi and build-up
Regarding Waqf-e-Arzi, Majoka Sahib noted that many people are coming to participate.
He mentioned that while Jamia students are already involved, numerous others from across Germany are also joining to benefit from the blessings of Waqf-e-Arzi. Hence, approximately 300 additional volunteers are contributing, dedicating two weeks to
the effort.
Volunteers are assembling all marquees smaller than 10 meters, totalling around 150–200 marquees. The loudspeaker system
Hazrat Ibn Abbasra narrates, “When Allah’s Messengersa sent Mu‘azra to Yemen, he said, ‘You are going to a people of the Book. Let the first thing you call them to, be the worship of Allah. Once they recognise Allah, then inform them that Allah has prescribed five prayers for them in their day and night. Once they start performing these prayers, then tell them that Allah has also made Zakat obligatory upon them, [which is to be taken] from their wealth and given to their needy. Once they agree to this, then take it from them, but avoid taking the best of people’s wealth.” (Sahih al-Bukhari, Kitab
as-zakat, Bab la tu’khadhu karaimu amwali n-nasi fi s-sadaqat, Hadith 1458)
Ahmadi martyred in Pakistan, and prayers for Ahmadis of Bangladesh, Pakistan and the Muslim world
During his Friday Sermon, delivered on 9 August 2024, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, said:
“At this time, I would like to request prayers for the situation in Bangladesh. The civil strife that had erupted against the government led to its fall, but the strife and disorder continues. It is now being said that perhaps there has been some slight improvement since yesterday. However, taking advantage of this situation, groups opposing the Ahmadiyya Muslim Jamaat have started to harm Ahmadis. Some of our mosques have been vandalised and set on fire. Jamia Ahmadiyya and other Jamaat buildings have also been damaged, and there has been destruction and burning of property. Some Ahmadis have been injured, with some suffering serious injuries. Ahmadis have been beaten, and several of their homes have been damaged and set on fire. Reports indicate that some homes have been completely burned down, while others have had their belongings set ablaze. There is a complete lack of law and order. Ahmadis have had to endure losses in that region twice now, once during the Jalsa Salana and now again. Despite this, their faith remains unwavering. By the grace of Allah, their faith is strong, and they have expressed their resolve to endure all this for the sake of Allah. May Allah have mercy, grant His grace, protect Ahmadis, and seize the opponents. [Amin]
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Prayer is a great treasure
“In short, prayer [du‘a] is a great treasure and source of strength, and the Holy Quran has repeatedly encouraged it, highlighting the experiences of those who overcame their difficulties through prayer. Prayer is the very essence of the lives of Prophets and the true means of their success. Thus, I advise you to remain engaged in prayers to enhance your faith and strength to perform good deeds. Through prayers, there will be such a transformation that, by the grace of God, will lead to a blessed end.”
(Al Hakam, 17 January 1905)
“Similarly, pray for the condition of Ahmadis in Pakistan. Difficult circumstances are arising there as well. May Allah protect them from all evil. These days, the mullahs and self-interested individuals are increasingly active against Ahmadis. In the name of Allah and His Messengersa, these people are committing atrocities. May Allah soon seize these people. [Amin]
“Pray also for the Muslims of Palestine. May Allah seize those who are oppressing them, and may this oppression come to an end. [Amin]
“Generally, pray for the Muslim world. May Allah bring an end to the injustices they are committing against each other and grant them a true connection with Him. May they come to recognise the Imamas of the Age, as this is their path to survival and salvation, but they fail to understand this.”
After this, Huzooraa mentioned that he would also lead the funeral prayer [janazah] of Dr Zaka-ur-Rahman Sahib Shaheed, son of Chaudhry Abdul Rahman Sahib of Lal Musa, Gujrat, Pakistan, who was martyred on 27 July at the age of 53.
Mentioning further details, Huzooraa said that two unidentified masked individuals attacked him, resulting in three bullet wounds. Despite efforts to save him, he succumbed to his injuries. At the time
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has been set up. This year, attendees will benefit from enhanced water and electricity setups designed to meet the needs of the open-air venue. Additional toilet facilities are being introduced to accommodate the increased number of guests. The shift to an open-air setting offers a unique experience for many and provides a special environment for this blessed convention. Volunteers are working diligently to ensure every aspect of the convention runs smoothly.
Majoka Sahib also mentioned that the food service is running smoothly, thanks to the volunteers already present for Waqar-eAmal. Around 500 workers are currently on site, with their accommodation and water facilities fully set up. Additional provisions are planned as more people arrive.
Majoka Sahib explained that duties are assigned based on jamaat and region. Each jamaat or region is informed at the beginning of the year about their specific responsibilities, allowing them ample time to train their members and prepare for their roles. Soon, each department’s tent will be ready, and teams will start setting up their interiors. Exhibitions and other marquees will be erected, and notifications will be sent as each department’s marquee is completed.
of his martyrdom, his wife was in the UK, attending the Jalsa Salana. Dr Zaka-urRahman Sahib was not the first in his family to be martyred; previously, his cousin Khalil Ahmad Solangi Sahib was martyred in Lahore. Dr Zaka-ur-Rahman Rahman served the Jamaat in various capacities and was known for his unwavering loyalty to Khilafat. He was beloved for his friendly demeanour and dedication to serving
Transport and accommodation
For those flying in, it is advisable to send flight details to the Germany Jamaat for airport transport. Remember to bring your AIMS card, and note that personal drones and sharp objects are prohibited on-site. Accommodation options include large sleeping tents, with a €10 deposit required for mattresses. Due to limited availability, bringing your own bedding and mattress is recommended. For more details, visit www. jalsasalana.de or contact info@jalsasalana. de. The new Jalsa Salana app also provides essential information and updates.
Parking arrangements
Attending Jalsa Salana is a significant event, and ensuring a smooth and convenient experience starts with proper parking arrangements. Most attendees will find parking spaces conveniently located directly in front of the Jalsa grounds for easy access to the event. For those needing additional assistance, such as people with disabilities, the elderly, or those who are ill, transportation with buggies will be provided from the parking lot to the Jalsa grounds to ensure comfortable access to the venue.
humanity, often providing free medical treatment to the poor. He is survived by his wife, one son, and three daughters, two of whom are married, while the third is studying in Germany.
Huzooraa prayed: “May Allah elevate the status of the martyr and grant patience to the bereaved. May He also enable his children to continue his legacy of righteousness.” [Amin]
A separate parking area is reserved specifically for guests with disabilities. If you have a government-issued disability ID card, you can request access to this designated area by sending a copy of your ID card to office@jalsasalana.de. Upon verification, you will receive a parking permit for the reserved spaces, ensuring convenient access to the Jalsa grounds. If you do not have a disability ID card but need special parking due to other compelling reasons, you may still apply for a parking permit by providing details of your situation and a confirmation from your Sadr Jamaat. Send this information to the same email address for review and approval.
As the countdown to Jalsa Salana Germany 2024 begins, excitement is building and anticipation is mounting. This year’s convention promises to be a truly unforgettable experience, with a vibrant new setting and enhanced facilities designed to make this Jalsa a truly special moment. Whether you’re attending for the first time or returning to relive cherished memories, mark your calendars, prepare your travel plans, and get ready to be part of a remarkable Jalsa!
(Report prepared by Al Hakam)
Hazrat Mirza Ghulam Ahmadas, In His Own Words
The First Jalsa Salana Germany
Held on December 28, 1975, at Fazl-e-Umar Mosque, Hamburg
The Ahmadiyya Muslim Jamaat in Germany held its first Jalsa Salana on 28 December 1975 at the Fazl-e-Umar Mosque in Hamburg. The editorial board of Akhbar-eAhmadiyya Germany reached out to some attendees of this historic event to reminisce about this memorable Jalsa, which marked the beginning of the large-scale annual conventions we have today. This was a time when the Ahmadiyya Muslim Jamaat in Pakistan was facing persecution and being declared “not Muslim” for political reasons. Amidst this climate of oppression, the Ahmadiyya Muslim Jamaat in Germany initiated its Jalsa Salana with modest arrangements. By the grace of Allah the Almighty, this event flourished over time. Today, it attracts massive crowds, filling the large halls of Germany. The attendance has grown from 70 to over 45,000, and the budget from a few Deutsche Marks to millions of Euros. Alhamdulillah!
To gather insights into this historic event, Irfan Ahmad Khan Sahib interviewed Maulana Haider Ali Zafar Sahib (missionary), the first chief organiser of Jalsa Salana Germany.
Question: The first Jalsa Salana in Germany was held in Hamburg in 1975, where you served as a missionary. How did the idea of holding this Jalsa come about?
Answer: “I arrived in Germany in 1974 and was stationed in Hamburg. That same year, the Pakistani National Assembly made the foolish decision to declare Ahmadis as ‘not Muslims.’ This led to an increase in Ahmadis migrating from Pakistan. Initially, people would arrive in Frankfurt. When the local city administration started sending people to Zirndorf, where the Federal Office for Migration and Refugees was located, our friends preferred to settle in Hamburg. Later, those who went to Zirndorf were sent to various other cities in Germany. Maintaining close ties with the Jamaat was an integral part of our lives. There was no division based on which city members resided in. At that time, there were only two missions: one in Hamburg and the other in Frankfurt. In 1977, for the first time as Amir and Missionary In-charge, I made the division that Ahmadi members residing in cities with postal codes from 1000 to 4000 would be under the Hamburg Mission, while those in cities with postal codes from 5000 to 8000 would be under the Frankfurt Mission. Thus, the Ahmadi members residing in Germany came into regular contact with their respective missions.
A newsletter was also published to keep in touch with the members, which was published as needed. In addition to this, I used to visit the members and meet them. During this time, I felt the need to bring people together from a training perspective. The main purpose of Jalsa Salana is the spiritual training of the Jamaat. Keeping in mind the purpose for which the Promised Messiahas had initiated Jalsa Salana, it was started at the Hamburg Mission level. We used to visit and motivate the members of the Jamaat in their homes and local chapters, urging them to gather at our mission house to strengthen the bond of mutual love and brotherhood and to listen to the words of Allah and His Messengersa. At that time, it was named Jalsa Salana Hamburg, for which permission was formally sought from Maulana Fazl Elahi Anwari Sahib, the Amir and Missionary-in-Charge. He delivered both the opening and closing addresses at the Jalsa. Rai Qamar Ahmad Sahib had the honour of reciting the Holy Quran in the opening session. It was a one-day event, which included academic competitions and prize distribution in addition to the speeches. In addition to Hamburg, people came from Bassum, Düsseldorf, Bremen, Wesel, Dülmen, Schermbeck, and Dormagen, as far as I can recall. There must have been attendees from other places as well. Mr Svend Hansen and Shaukat Sahib, Danish Ahmadis, had also graced us with their presence from Denmark. The speakers included Adang Suhendar Sahib (Commercial Attaché of Indonesia) and Kaleem Adebayo Sahib (Ghana), who was a student at the University of Hamburg. The aforementioned Danish Ahmadi was our guest speaker.”
Question: The early annual conventions were held in Hamburg. Which of these Jalsas did you have the opportunity to organise? What was the initial administrative structure like?
Answer: An Ahmadi’s connection with Jalsa Salana begins in childhood. Now, thanks to MTA, one can be a part of the Jalsa from anywhere in the world. But previously, even if you couldn’t attend the Jalsa, the mention of Jalsa and its proceedings would somehow reach your ears. In this way, a heartfelt connection with the Jalsa started alongside the journey of life. At the age of eight, I saw my late father, Chaudhry Rustam Ali Sahib, and Chaudhry Abdul Momin Kathgarhi Sahib, travelling from Nasirabad Estate to Rabwah for Jalsa
and bringing back oranges and tabarruk upon their return. By the grace of Allah the Almighty, before coming to Germany, I had the opportunity to attend eleven annual conventions. I also served as a volunteer and had the privilege of attending Jalsa Salana Qadian. After arriving here, I would read about Jalsa Salana in magazines from other countries, especially bulletins from the UK. The first Jalsa Salana in Germany took place in 1975. Hazrat Khalifatul Masih IIIrh visited Germany in 1976, and members gathered on this blessed occasion. Hence, the Jalsa that year was held in January 1977, and the third Jalsa took place in December 1977. I had the privilege of overseeing these three annual conventions. The 1978 Jalsa was also held in Hamburg, but Laeeq Ahmad Munir Sahib was the missionary
here at the time. The tradition of inviting a guest of honour to Jalsa Salana began in 1975. For the second Jalsa Salana, Mr Kamal Ahmad Krogh was invited from Denmark, and for the third Jalsa, I invited Noor Ahmad Bolstad Sahib (Norway) as a guest speaker. The regular publication of Akhbar-e-Ahmadiyya also started with the 1977 Jalsa, which published the details of the Jalsa. As far as the administrative structure is concerned, the food department had been functioning since the first Jalsa. However, in line with the Jalsa Salana format, duties were assigned, and a duty chart was prepared in 1976 on the occasion of the arrival of Hazrat Khalifatul Masih IIIrh. When Huzoorrh inquired about
Fazl-e-Umar Mosque, Hamburg | Wiki Commons
Inauguration of the Fazl-e-Umar Mosque, Hamburg
This Week in History
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat
16 August 1982: During his tour of Europe, on this day, Hazrat Khalifatul Masih IVrh addressed a press conference in Hamburg and then travelled to Frankfurt. (Silsila Ahmadiyya, Vol. 4, p. 816)
17 August 1899: On this day, the Promised Messiahas received a letter from Bareilly, Uttar Pradesh, in which the author asked him to write on oath that he was the Messiah who was prophesied in the Holy Quran and books of Hadith. The Promised Messiahas took paper and pen and wrote down the requested wording. (Malfuzat [English], Vol. 2, pp. 44-45)
17 August 1980: On this day, Hazrat Khalifatul Masih IIIrh arrived in Amsterdam from London. Huzoorrh left London for Nigeria on the first leg of his tour of Africa via Amsterdam, the Netherlands. On the way, Huzoorrh stopped at the airport in Amsterdam for a while. Prime Minister Dries van Agt was also present at the airport. When he learnt of the presence of Hazrat Khalifatul Masih IIIrh at the airport, he sent a message that he had yet to hold a press conference, after which he would come and meet Huzoorrh himself. So soon after, he and his staff came to the VIP lounge where Huzoorrh was and expressed his wish to Huzoorrh that he would also like to meet him the next time he visited the
Netherlands. (Silsila Ahmadiyya, Vol. 3, pp. 617-618)
18 August 1928: Sufi Muti-ur-Rahman Sahib arrived in Chicago on this day as an Ahmadi missionary. There he faced a lot of difficulties in the beginning.
For more details of his difficulties and success, see: “Pioneer Missionaries: Part 2 – Serving till their last days” at alhakam.org (16 September 2022, p. 9).
18 August 1982: On this day, Walter Wallmann, the mayor of Frankfurt, had a meeting with Hazrat Khalifatul Masih IVrh and discussed issues of mutual interest. (Silsila Ahmadiyya, Vol. 4, p. 816)
19 August 1962: On this day, Hazrat Nawab Amatul Hafeez Begumra, daughter of the Promised Messiahas, arrived in Hamburg, Germany, during her visit to Europe. At the airport, she was welcomed by Ahmadis living in West Germany. Her visit was prominently featured in major German newspapers.
In relation to her visit, Chaudhry Abdul Latif Sahib, a missionary at the time, remarked that this visit catalysed significant discussions about Islam in the German press. He said that the Christian objection that Islam does not give any status to women was widely refuted.
He further elaborated, “I specifically emphasised [to the media] that
Hazrat Begum Sahibara laying the foundation stone for the mosque being constructed in Zurich stands as a testament to the elevated status of women in Islam.” (Tarikhe-Ahmadiyyat, Vol. 21, pp. 451-455)
19 August 1982: On this day, Hazrat Khalifatul Masih IVrh addressed a press conference in Frankfurt during his tour. (Silsila Ahmadiyya, Vol. 4, p. 816)
19 August 2001: Hazrat Khalifatul Masih IVrh inaugurated the Baitur-Rahim Mosque, along with its adjoining Mission House in the city of Hasselt, Belgium. (Silsila Ahmadiyya, Vol. 4, p. 907)
20 August 1904: On this day, the Promised Messiahas departed on his journey to Lahore, where he delivered the historic lecture, known as Lecture Lahore. (Tarikh-eAhmadiyyat, Vol. 2, p. 349)
20 August 2010: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Dr Najamul-Hassan Sahib of Karachi and Habib-ur-Rahman Sahib of Sanghar, Pakistan, who were martyred on 16 and 19 August 2010, respectively. (Al Fazl International, 10 September 2010, p. 5)
21 August 1949: On this day, Hazrat Musleh-e-Maudra addressed a reception held in his honour at the York House in Quetta, Pakistan. In addition to the local Ahmadis, around 600 non-Ahmadi dignitaries were
also in attendance. The topic of his address was “Islam aur Maujooda Maghribi Nazriay” i.e., Islam and contemporary Western ideologies, where he shed light on the wisdom behind Islamic teachings, such as salat, fasting, divorce, polygamy and the prohibition of alcohol and gambling.
For more details, see “The West is recognising the wisdom of Islamic teachings: Hazrat Musleh-e-Maud’s address at a reception in Quetta, Pakistan, 1949” at alhakam.org (16 December 2022).
21 August 2017: On this day, Hazrat Khalifatul Masih Vaa inaugurated the Baitus Samad Mosque in Giessen, Germany. (“New Ahmadiyya Mosque opened in Giessen by Head of Ahmadiyya Muslim Community”, www. pressahmadiyya.com)
22 August 1955: On this day, Hazrat Musleh-e-Maudra addressed a reception at the Grosvenor Hotel in London, which was organised in his honour by Jamaat-e-Ahmadiyya UK. The Civil and Military Gazette published reports on this event in its 25 August and 31 August 1955 issues.
For more details, see “‘Turn towards God instead of materialism to attain world peace’: Hazrat Musleh-eMaud’s address at a reception in London, 1955”, at alhakam.org (25 August 2023).
Inauguration of Bait-us-Samad Mosque
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administrative matters, the same chart was presented. In addition to private homes, accommodation was arranged in pensions.”
16 - 22 August
22 August 1980: During his tour of Nigeria, on this day, Hazrat Khalifatul Masih IIIrh addressed a tarbiyati class of Ahmadi youth, where 1500 people were present. On this fifth day of his tour, Huzoorrh also laid the foundation stone of the Ahmadiyya Hall in Missionary Training College, inaugurated the newly-built mosque in Alaro and also laid the foundation stone of the Laboratory Block at the Ahmadiyya Hospital in Ojokore, Nigeria. (Silsila Ahmadiyya, Vol. 3, p. 619)
22 August 1986: On this day, during his Friday Sermon, Hazrat Khalifatul Masih IVrh spoke about the Shuddhi movement in India. Huzoorrh reiterated that the Ahmadiyya Muslim Jamaat could never ignore any such attack against Islam at any cost; wherever this attack happens, wherever Islam is seen with an evil eye, then the Ahmadiyya Muslim
Jamaat’s khuddam and ansar would always be needed to fight this spiritual battle of the hearts and minds on the front line. If it is needed, the Ahmadi women will also come out to defend Islam. (Khutbat-e-Tahir, Vol. 5, p. 561)
For the history of Jamaat’s efforts in response to Shuddhi movement, see “Hazrat Musleh-e-Maud’s response to the Shuddhi movement and the Jamaat’s relentless services for Islam” at alhakam.org (17 December 2021, pp. 18-20)
22 August 1997: During his Friday Sermon, delivered on this day in Berlin, Germany, Hazrat Khalifatul Masih IVrh said in the context of the continuous progress of the Jamaat that if we are moving towards God, no one’s anger or wrath can harm us. (Khutbat-e-Tahir, Vol. 16, p. 619)
To have a conversation with some members in Hamburg who attended this first Jalsa Salana, Syed Iftikhar Ahmad Sahib, a member of the editorial board, arrived at Fazl-e-Umar Mosque in Hamburg on 29 June 2024. He had a short meeting with the members and recorded their memories of the Jalsa by speaking to them one by one. During this conversation, the members kept reminding each other of various incidents that happened during the Jalsa, which helped gather a great deal of information. Alhamdulillah!
First of all, Mumtaz Ahmad Butt Sahib said that he came to Germany in November 1975, and the Jalsa was held the very next month. On this occasion, he was assigned the duty of registration and prepared the list of all attendees, which is still preserved in our records. His signature is present at the end of this list. In addition to the approximately 63 members on this list, some other members also attended the Jalsa, which were identified by the attendees present at the meeting, but their names were not recorded for some reason.
Butt Sahib said he was delighted to attend the Jalsa and that even this small number of attendees seemed like a large gathering because such a large gathering had never taken place here before. No one could have imagined that this Jalsa would one day become so grand that thousands of people would gather.
Khwaja Hameed Ahmad Sahib said that he did not remember anything about this Jalsa, except that the food was brought in Khurshid Ahmad Sahib’s Ente car, which he was driving himself.
Khwaja Abdul Jaleel Butt Sahib said that he came to Germany in November 1974. The following year, on 28 December 1975, when the Jalsa took place, it snowed heavily. The guest of honour was Mr Svend Hansen from Denmark. There was no formal system of duties; everyone worked together in a very pleasant and friendly atmosphere. The food was prepared and brought from a firm where a few Ahmadis worked. We spoke to the owner of our firm, and he gladly allowed us to prepare the food. So, we bought the ingredients and prepared alu gosht (meat and potato curry) and zarda (sweet rice) in the firm’s kitchen. The attendance was around 70, and we witnessed such a large gathering of people in the mosque for the first time. Everyone was full of enthusiasm. There were several speeches at this one-day Jalsa. Later on, sports activities became part of the Jalsa.
Naseeruddin Butt Sahib said that he had accompanied Abdul Jaleel Butt Sahib.
Habeeb Ahmad Umar Sahib said he indeed attended this historic Jalsa, but all he could remember was that Maulana Fazl Elahi Anwari Sahib had come, Haider Ali Zafar Sahib was making arrangements, and there was extraordinary enthusiasm and joy among everyone. It was the first largescale event after arriving from Pakistan. The Jalsa was planned in a short span of time. I was not assigned any specific duty. The grand Jalsas in Pakistan were on our minds, and this was nothing compared to them. However, we felt that something should
be organised here as well, in line with the format of Jalsa Salana. But we had never imagined that this would one day become such a large-scale event. This Jalsa created a desire to meet one another; there was sincerity and a sense of love and belonging in everyone. Short speeches were delivered at this Jalsa. The food was served in the back of the mosque. It was cooked very well. In short, it was a very memorable Jalsa.
Bahadur Khan Khokhar Sahib said that he lived in Dormagen, near Cologne, and had come to Hamburg to attend the Jalsa. He was assigned the duty of reporting. Likewise, he made announcements during the Jalsa. In particular, following the style of the Rabwah Reception Department, he repeatedly welcomed the guests who arrived for the Jalsa. Regarding the proceedings of the Jalsa, he shared that the late Malik Shareef Ahmad Sahib recited the Holy Quran in one of the sessions. The late Mubashar Cheema Sahib recited a poem, while Anwari Sahib, Haider Ali Zafar Sahib, and Hansen Sahib delivered speeches. Accommodation was arranged in the mosque. However, those who had relatives here went to their homes. He expressed great joy at seeing so many people attending the Jalsa.
Fazl-ur-Rahman Anwar Fazli Sahib said that he didn’t remember the Jalsa proceedings, but he did recall that preparations had begun many days prior. They would gather at the mosque daily and rehearse. During the preparations, the question of food arose, and someone suggested preparing it at the mosque. For this, they needed a large cooking pot and stove, which they didn’t have. Someone was tasked with finding out the cost, but the price quoted was beyond the Hamburg mission’s budget, so the idea was dropped. It was then suggested to prepare the food at the firm where several Ahmadi members worked. They enquired with the owner, Mr Mannfred Heidorn, who readily agreed. The firm’s name was KATZ. May Allah reward him.
He further shared that as the food was being transported, the vehicle met with an accident near the mosque. Another vehicle collided with it, causing one of its tyres to come off. Khwaja Hameed Ahmad Sahib was present nearby and witnessed the incident. When the news of the accident reached the mosque, everyone naturally became worried. I saw Maulana Haider Ali Zafar Sahib immediately close his office door, spread out his prayer mat, and offer nawafil (voluntary prayers). Within minutes, news arrived that the vehicle wasn’t severely damaged, the food was safe, and it had reached the mosque. Everyone breathed a sigh of relief.
He added that there was no negative reaction from the neighbours. In fact, people were generally indifferent back then. As a result, they never faced any difficulty or trouble from the neighbours. Alhamdulillah!
If there are any other members who attended this first Jalsa Salana in Germany, they are requested to write down their memories and send them to Akhbar-eAhmadiyya Germany. Jazakumullah (Akhbar-e-Ahmadiyya Germany, August 2024, p. 27)
Hazrat Khalifatul Masih IIIrh addressing the 2nd annual training class of Ahmadi Students (Majlis Khuddamul Ahmadiyya), 1500 students participated and the classes continued for 10 days, Nigeria, 22 August 1980.
Hazrat Khalifatul Masih IIIrh unveiling the commemorative plaque of the Ahmadiyya Central Mosque in Ilaro, Nigeria
Hazrat Khalifatul Masih IIIrh laying the foundation stone of Laboratory Block in Ahmadiyya Hospital Ojokore, Nigeria
Whatever happened to jihad? Ahmadiyya interpretation becomes mainstream during far-right UK riots
Asif M Basit London
“The extreme far right wants to provoke Muslims and reinforce divisions and see violent clashes on our streets. We must not hand over what the extremists desire.” (Qari Asim [MINAB]: www.theguardian.com, Muslim leaders urge restraint in response to far-right attacks, Harriet Sherwood, 6 August 2024)
Contrary to what readers might assume, surprisingly, this statement was not made by an Ahmadi Muslim.
“When the Bradford riots happened, […] young Asian Pakistani lads rioted against the police and some of them were sentenced up to 25 years. Don’t make that mistake. […] Don’t allow the far-right to provoke you into violence, for which you will be sentenced to tens of years in jail; it’s not worth it.” (Asrar Rashid: www. thenewarab.com, British Muslim leaders urge restraint as far-right riots spread across UK, 6 August 2024)
Likewise, the above warning against repeating such mistakes was also not from an Ahmadi Muslim.
Interestingly, the first statement is attributed to Qari Asim, the chair of the Mosques and Imams National Advisory Board (MINAB), while the second comes from Asrar Rashid, a Muslim cleric based in the Midlands, UK.
Not only that the above statements were not by Ahmadis, but they were issued by Muslim clerics who criticised the Ahmadiyya belief of jihad all along – the belief that violence should not always beget violence.
Colonial India and Ahmadiyya stance on jihad
The Founder of the Ahmadiyya Muslim community, Hazrat Mirza Ghulam Ahmadas was born and lived all his life in the colonial days of British India. Not only were the British colonialists in full control of the geopolitical and economic affairs of the Indian subcontinent,but their policy of religious freedom allowed, alongside other faiths, the Christian missionaries to roam freely across the length and breadth of the country. Mass conversions to Christianity were rife and the body of Muslim clergy was on its knees watching the “kafirs” prey innocent Muslims away.
Muslim clergy, aghast and perplexed,
resorted to a variety of strategies to fight the overwhelming control of their foreign and non-Muslim ruler. While some sought to fight in the name of jihad, others, who happened to be in the vast majority, thought that a violent retaliation was a gross underestimation of the “enemy” they faced.
The India Office Records at the British Library in London have huge stacks of files where every file is full to the brim with letters of Muslim anjumans and organisations, from across India, pledging loyalty to the British government – Her Majesty’s Government, to remain precise, and historically and intellectually honest.
Reading through these pledges of Muslim loyalty to the British Crown, one is left dumfounded in astonishment to see how offspring mushrooms of the same organisations have, over the course of history, not only denied their love affairs with the British, but have concocted a narrative of having opposed them in the most rigorous manner.
While these Muslim organisations rarely ever unite, the one anthem they sing in unison is one against the Ahmadiyya, claiming that their founder was the only Muslim who remained loyal to the British while, as they claim, their elders fought tooth and nail against the “kafir” Raj. Also claimed is that the founder of the Ahmadiyya Jamaat alone condemned the idea of jihad against the British in India.
Putting aside the widespread support for the British by the Muslims of colonial India, it remains a truth – and truth be told – that Hazrat Mirza Ghulam Ahmadas was a staunch supporter of the British government, and opposed waging jihad against them.
Hazrat Ahmad’sas rationale for opposing jihadist tendencies was based on Islamic teachings and traditions. He maintained that if the law of the land allowed religious freedom, jihad against the ruler was Islamically illegal. Under British rule, India had seen freedom of religion after centuries of religious oppression and persecution at the hands of native rulers. Where Sikhs could be intolerant towards Hindus, or vice-versa, Muslim leaders were no better towards other faiths when the reins came to their hands.
Hazrat Ahmadas also held, again based on Islamic law, that jihad had a wider meaning where writing, debating and, selfreformation, all had to be put into action before taking up arms.
The greatest crime on the charge sheet against him is of supporting the British Raj and urging Muslims to peacefully retaliate against any provocative situation. While he was not alone in doing so then, he has been singled out by revisionist Muslim historians who are bent on distorting narratives – a worst case of damnatio memoriae
In calling for support and loyalty to the ruler of the land, Hazrat Ahmadas found grounds in Islamic teachings. Islam makes it incumbent upon every citizen, Muslim or otherwise, to remain loyal to the ruler and the law, to maintain peace in society – the integral meaning and objective of Islam. In finding a precedent, he saw the first migration of the nascent Muslim community of Mecca, at the behest of none else but Prophet Muhammadsa, to Abyssinia, to live under a Christian king, obey his law and even to fight for “king and country” against his enemies. All this was practised to the letter by the small group of Muslim refugees during their stay in their predominantly Christian homeland and their Christian king Negus.
Labelled a colonialist, an imperialist and sycophant of the Raj, Hazrat Ahmad’sas teachings stood the test of time and those who labelled him as such have had to follow his teachings in the wake of anti-Islam riots in the UK.
Muslim clergy echo Ahmadiyya’s peaceful teaching
In the wake of riots and protests by extreme right-wing Britons, all Muslim leaders have publicly asked their followers to not retaliate to rioters, not be violent, and to remain supportive of the law of the land in tackling
the situation. “It’s the job of the police and other authorities to protect individuals and mosques, and we should support them rather than become a hindrance,” says Qari Asim, chairman of Mosques and Imams National Advisory Board.
Another Muslim leader, Anas Altikriti (CEO of Cordoba Foundation), made a similar call to the Muslims of Britain: “Let’s not give them [the rioters] the pleasure. Let’s make absolutely sure that we act according to our religion,” because the antiIslam rioters “would love nothing more than to see Muslims act violently and break the law.” (Anas Altikriti: www.azertag.az, UK braces for more far-right violence as riots planned in more than 30 locations, 7 August 2024)
The Abdullah Quilliam Foundation also echoed the Ahmadiyya teachings by reaching out to the rioters and talking to them in a friendly fashion. Chairman of the Abdullah Quilliam Mosque in Liverpool, Dr Abdul Hamid, saw the rioters acting under a “fear of the unknown,” and felt “if they don’t get answers, they will try to find any excuse to label you.” (Dr Abdul Hamid: www.bbc.co.uk, Mosque leaders find moments of hope after violent disorder, 5 August 2024)
Muslims from the Quilliam mosque later told the BBC they had had “beautiful interactions” with the rioters, where they were able to “break bread” and that “deep conversations” steered the situation towards peacebuilding. (Mr Adam Kelwick: www. bbc.co.uk, Mosque leaders find moments of hope after violent disorder, 5 August 2024) This newfound approach of Muslim
Opinion
Dr Ali Kashif UK
The assertion that religion causes disorder and strife is entirely incorrect, and those who have reached this conclusion have made a grave error. There are several responses to this question. The first response is that belief in God naturally and instinctively fosters feelings of love and mutual brotherhood. Faith in God eliminates all national and racial prejudices, creating a global fraternity, and without belief in God, the achievement of global brotherhood is never possible. So how can faith in God lead to conflict and narrow-mindedness? Conflict and
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clerics must be applauded for it is the best and the most Islamic way forward. Muslims were too busy painting the Ahmadiyya and their founder as un-Islamic when the world was at work in equating Islam with violence and terror. A late awakening for antiAhmadiyya Muslims it may be, but then, as they say, it’s never too late.
Hazrat Ahmadas founded his mission with the aim of reforming Islam – enabling it to coexist in an extremely pluralist world. He saw reform as the only way for Islam to stand the tempest of modernity.
Now that mutual dialogue, discourse and peaceful interaction are finally seen by Muslims as the roadmap towards peaceful coexistence, they might want to reconsider other reforms suggested by the Ahmadiyya. The fifth successor of the founder, Hazrat Mirza Masroor Ahmadaa, continues to call towards Islamic reform known as the Ahmadiyya Movement in Islam.
We now live in a completely changed world – the new world that Hazrat Ahmadas had envisaged over a century ago. Muslims are forced to leave their homelands to live peacefully in the West. The term “Islamic world” now seems only to be a romantic concept of nostalgic Muslim imagination. The West too has transformed. The sun has set (and sets every evening) on the leftover crumbs of the once mighty empires –including Muslim ones.
It took all this for Muslims to realise that Hazrat Ahmadas was right in his understanding of Islam for modern man. What else must it take before mainstream Muslims reassess the Ahmadiyya reform in its totality?
Does religion cause disorder and strife?
narrow-mindedness have no connection with the concept of God. It is logically unacceptable that the concept of God, who is not a national or racial deity but the Creator and Lord of all humanity, manifests in the form of narrowmindedness, national prejudices, conflict, and sectarian divisions. No rational person can find a causal relationship between these two. Therefore, if religions lead to disorder, narrow-mindedness, and national prejudice, the cause must be sought elsewhere, and instead of unjustly and unnaturally attributing it to belief in God, we should seek the cause elsewhere. Unfortunately, those who make such criticisms are looking at religions from which nothing remains but their names. This criticism is specific to the present age, and unfortunately, the followers of all religions have strayed from the essence of their faith. Currently, no religion is observed whose followers truly adhere to it; rather, the image of religions has been greatly distorted by human interference, giving atheists an excuse to protest against religions. But the truth is that the greatest factor in establishing global peace and intellectual enlightenment is religion, and whenever people adhered to the essence of their faith, thoughts based on futile conflicts and strife declined, and foresight, dignity, and tolerance increased. Study the history of any religion, and examine the period when its followers adhered to the essence of their faith, and you shall see how noble, open-minded, compassionate, and peace-seeking people were in that era.
Now, observe the followers of this time, who have strayed from their original religion and are only nominally and formally associated with it. Among them, you will find a tendency towards narrowmindedness, a lack of steadfastness and tolerance, unwarranted national prejudices, harshness over trivial disputes, and the breaking of peace. I claim this without any doubt or hesitation, and I assert this about every religion and nation, and I am confident that anyone who sincerely researches this in history will reach the conclusion I have mentioned. By the grace of God, I am a Muslim, and I take pride in counting myself among the servants of the Holy Prophet Muhammadsa . Yet, I cannot help but make this sorrowful confession that, these days, Muslims too, like other nations, are afflicted with the dangerous and calamitous disease called narrow-mindedness. Unjust national prejudices have overcome the exalted
and sublime sentiments of humanity, and conflict and a tendency to break peace over minor differences have penetrated their hearts. But is Islam to blame for this?
Never. These things did not exist when Muslims practised the true teachings of Islam, and the Islamic spirit was alive within them. At that time, they were an enlightened, tolerant, benevolent, and compassionate people who sacrificed for others and illuminated the entire world with the rays of their universal light.
This also applies to other nations. The early Christians were a great example of self-sacrifice and sympathy for humanity. They sought peace and reconciliation. However, when Christians strayed from the teachings and true spirit of Christianity, they surpassed all others in injustice, oppression, bloodshed, and religious prejudices. The history of the Protestant Reformation is sufficient evidence of this claim, and the narrow-mindedness, unwarranted prejudices, conflict, murder, and plunder displayed by the so-called followers of Jesusas during the Reformation period are unlikely to be found in the history of any other nation.
The history of Hinduism, Sikhism, and other religions reveals much the same pattern; indeed, among the Hindus and Sikhs, this issue appears even more alarming. All these examples prove that, in reality, the fault does not lie with religion but with those who abandon the essence of their faith. Unfortunately, all the nations of the world have lost the spirit of religion, giving harsh and shortsighted
critics the opportunity to blame religion for narrow-mindedness and violence. So, the notion that religion is a cause of intolerance, conflict, and war is due to the prevailing conditions, otherwise, a study of world history clearly shows that when people adhere to the true spirit and essence of religion, they develop more broadmindedness, enlightenment, peace-loving, self-sacrifice, and tolerance than others.
Furthermore, if you examine religions based on their teachings, you will find that no religion inherently teaches conflict, war, and intolerance. Therefore, narrowmindedness and strife may result from forgetting the teachings of religion, but observing those teachings can certainly not lead to violence. The second response is to dispel another doubt; if considered carefully, it is logically impossible for someone who understands the truth and purpose of religion to cause strife. The concept of religion is not like a country or nation limited by geographical or national boundaries that cannot be expanded. On the contrary, religion, as its name suggests, includes teachings, concepts, and codes of conduct related to the rights of God and the rights of people. Someone who accepts religion as the truth strives to convey this truth to others. Therefore, religion is like a building with doors open to all, regardless of nation or country, and every devout person invites others to this building. Thus, anyone who genuinely seeks to
Kelly Sikkema | Unsplash
450 Canadian khuddam perform Waqar-e-Amal at Jalsa Salana UK 2024
Syed Mukarram Nazeer Canada Correspondent
Majlis Khuddam-ul-Ahmadiyya Canada has been performing various duties at the Jalsa Salana UK for some years. This year was no exception. Permission was sought from Hazrat Khalifatul Masih Vaa to attend Jalsa and perform duties, which he graciously granted.
The Canadian khuddam were made aware of this permission and a campaign was launched inviting them to come to the UK. The dates of duties were announced from 24 July to 5 August 2024. 450 khuddam accepted the invitation, of which 60% were going for the first time. Windup duties started immediately after Jalsa ended on 28 July, with 300 Canadian khuddam reporting for duty. They were assigned particular
duties, which they carried out diligently.
During a session with Huzooraa, a khadim requested a message for Canadian khuddam performing Jalsa duties. Huzooraa replied, “Work hard, and do justice to your work.” This message encouraged khuddam and they improved their speed and completed their task before time.
The following day, all khuddam offered the Jumuah prayer behind Huzooraa at Islamabad. Referring to Canadian khuddam, Huzooraa commented, “Khuddam from Canada have come and are helping in windup; may Allah reward all of them. Amin.”
On 3 August 2024, over 150 Canadian khuddam had the honour of getting their picture taken with Huzooraa. Another 27 Canadian khuddam who had tested positive for Covid-19, watched from a safe distance.
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fulfil the purpose of religion can never be narrow-minded or engage in conflict. Instead, with excellent morals and peaceful preaching, they make every effort to attract others to their belief and avoid anything that hinders the acceptance of religion. Consequently, it is impossible for a person who understands the essence and purpose of religion to engage in intolerance, strife, or corruption.
The third response to this objection is that if sometimes followers of various religions cause conflict and war, do not other factors also cause disputes? Many things in the world lead to conflict and war between individuals and nations. Can we abandon all of them for this reason? Dozens of factors like national and political differences, national interests, commercial and economic issues, etc., cause conflict and war between the nations of the world. Similarly, without a doubt, hundreds of issues cause disputes among individuals. Should we abandon all these simply because they sometimes disturb peace? If so, everyone must abandon everything in life and become reclusive to avoid interactions with others, thus preventing the possibility of conflict and disputes altogether. Look at world history; most wars that occurred were certainly not due to religious differences. They resulted from national or political conflicts, national interests, economic and commercial issues, and, at times, other factors. In the recent World War, no religious factor was involved. All the bloodshed, whose scale and devastation are unparalleled in world
history, was motivated solely by political aims. So, should we abandon politics as well because it sometimes leads to war?
All these issues arise from ignorance and a lack of awareness. There is no particular connection between religion and intolerance, war, or conflict. Rather, like other causes of breaches of peace, religion also occasionally leads to disputes, but compared to other causes, it causes much less conflict and only under circumstances where people have not understood the true teachings of their religion.
In the time of the Holy Prophet Muhammad, peace and blessings be upon him, Jews and idolaters waged aggressive wars and injustices against innocent Muslims because they had completely abandoned the true teachings and objectives of their religion. As a result, Muslims were forced to defend themselves and establish security, leading to a state of war. During this time, Muslims were never the initiators of war and only engaged in it to establish peace and uphold the principle of freedom of belief.
Hence, it is entirely baseless and meaningless to think that religion causes war and conflict. In reality, religion is the only force that can effectively end strife, turmoil, and corruption, and it is the deviation from the essence of religion that causes breaches of peace and conflicts. Even if, hypothetically, we accept that religious differences lead to war and conflict, opponents have no right to abandon religion altogether based on this. As mentioned earlier, many other things in the world also lead to breaches of peace and conflict, but no rational person would abandon them for this reason. The reality is
that if any disagreement is handled poorly, it will lead to regrettable consequences. This issue is by no means unique to religion. Poor management of political, national, commercial, and economic disputes leads to war. Similarly, the misuse of religious differences can also lead to war. The only difference is that while the misuse of other factors leads to breaches of peace, the correct use of them does not specifically lead to peace, cooperation, and brotherhood. However, if religion is practised in its original form and correctly implemented, it particularly leads to peace, cooperation, unity, brotherhood, and compassion. This is a fact if one wishes to accept it.
The fourth response to this doubt is that critics have misunderstood the term ‘religion’. They probably think that religion only signifies belief in God, and when someone abandons this belief, they have abandoned religion. In other words, they think religion is something that can be abandoned. However, someone who abandons belief in God, though commonly called irreligious, if we contemplate the meaning of religion, we find that religion is an essential part of human life, and it is impossible to completely leave its bounds because religion actually refers to the beliefs, doctrines, practical methods, and lifestyle that a person adopts for living and dying. It is evident that, from this perspective, it is logically impossible for a person to separate from religion because everyone adopts a certain way of life. It can be said that one dislikes this or that religion, but one cannot be said to be entirely independent of religion. As long as a person is alive, they must have beliefs
about life and death and must follow some method. The totality of one’s beliefs and practices is called their religion. At most, one may detach themselves from recognised revealed religions and invent a new religion for themselves. However, according to the definition provided above, one cannot be labelled as without religion. Whatever way of life one adopts will be their religion. If someone believes in God, that is their religion, and if they deny God, that too becomes their religion. In summary, religion comprises the way of life and beliefs one adopts, and it is evident that from this perspective, separation from religion is impossible.
You may detach yourself from Islam, Christianity, Hinduism, Buddhism, or any other recognised revealed religion, but you cannot entirely detach from religion itself. You must accept some form of religion, even if it is one you have invented yourself. Either you believe in God or you deny Him. If you believe in Him, you must affirm some of His attributes. If you deny Him, you must have some belief regarding the origin of this world and the beginning of life. You must adopt a method of dealing with friends, enemies, relatives, nonrelatives, spouses, servants, masters, kings, the general public, and so on. This method and your thoughts are called your religion. In short, religion has an unbreakable bond with life, and no one can step outside its bounds. When someone is said to have become irreligious, it simply means they do not follow any recognised revealed religion but have instead invented their own religion. In this sense, no one can truly be without religion.
Image courtesy of AMJ Canada
Flowers on the way to Stuttgart
Amtushakoor Tayyaba Ahmed UK
A few years ago, I moved to an idyllically beautiful and picturesque village area in the environs of Tilford, now known so well internationally as the home of Hazrat Khalifatul Masih Vaa. One outstanding and consequential benefit to the location was the garden gifted to me by Allah so that every day I could sit in my living room and watch the flowers grow. Over the following two years, I have tenderly trialled growing lilies, impatiens, geraniums, petunias, hostas, fuchsias, begonias, dianthus, hydrangeas and roses. Colours, fragrances, shapes and hues that delighted and comforted – a haven of peace.
Recently, however, the scenic view of my garden had been dramatically blighted on multiple fronts (literally) and this is where my current story begins – but the story is reflective of an experience common to many, particularly believers – that there is always ease after hardship:
“Surely there is ease after hardship.” (Surah al-Inshirah, Ch.94: V.6)
Note the kindness of Allah the Almighty, Who has promised ease after hardship rather than a promise of hardship before every ease!
The damage, although temporary, began when the right side of our garden fence partially fell down due to wear and tear and my husband arranged for it to be replaced. This led to the removal of the boundary that enclosed the small personal green heaven I had surrounded myself with, leaving an open invitation to enter to all creatures, great and small!
And so it happened that one especially stressful evening, a huge black wily dog with eyes that reflected alternately colours of malevolent red, icy blue and a frightening green, bounded into my garden and peered into my living room with an obvious desire to enter my house. Looking back the ensuing hysteria could almost be comedic except it wasn’t and eventually, my son-in-law –perplexed by my overreaction – removed the offending hound whose owner was not too long in retrieving him.
The next morning it was a refreshing dawn that welcomed me as I boarded a flight to Stuttgart. I was reminded not only of a previous visit to Jalsa Salana in Karlsruhe, but also of MTA’s coverage of this important annual spiritual occasion (often blessed with the attendance of Hazrat Khalifatul Masihaa) – one year, including a report produced by Syed Taalay Ahmed Shaheed. However, it was not Jalsa Salana that I would be attending that weekend but instead, the National Lajna Ijtema that Sadr Lajna Imaillah Germany had kindly invited
me to a few weeks earlier.
The National Ijtema had so many wonderful aspects that it is difficult to do justice to the occasion. As I arrived at a very large hall, Hazrat Khalifatul Masih’s Vaa Friday Sermon was being relayed, and the atmosphere was very reminiscent of a Jalsa Salana. Once formal proceedings began, Lajna Imaillah Germany was most fortunate to read a message from beloved Huzooraa reminding us to make efforts to study and act upon the teachings of the Holy Quran.
Furthermore, the exhibition on the subject of taqwa prepared by each of the 26 regions was not only creative but also informative and thoughtful; the “Briefe an Huzoor” table soon caught my eye, where I later joined well over a hundred others to write a letter to Huzooraa during break times. The awards ceremony – another amazing part of the event – was a testament to our Holy Prophetsa being the champion of women’s right to education.
My humble contribution at the Ijtema was showing short clips from some of Taalay’s documentaries, such as Four Days Without a Shepherd, Brutality and Injustice, This Week With Huzoor and from his Untold Narrations speech to an Atfal Rally (in 2019 or 2020) during an interview at the event. The ensuing warm hugs, words, smiles, tears and prayers were like beautifully fragranced and colourful flowers wrapped in a bouquet of love, each delightfully unique and of abundant value. This kindness from Lajna was for no other reason than their love for Allah and Islam Ahmadiyya.
As we drove through the towns between Karlsruhe back to Stuttgart Airport the next day and I noticed the flowers in the gardens, I knew that this weekend I had, alhamdulillah, benefitted from some of the spiritual flowers of Islam Ahmadiyya, amongst which was the bouquet of love presented so kindly to me by Lajna Germany.
Standing out as the brightest and most distinctive sunflower in the garden of the Ijtema was of course the message from Hazrat Khalifatul Masih Vaa to Lajna about the importance of learning and acting on the Holy Quran. The Promised Messiahsa has stated.
“The example of the Holy Quran is like a garden; one picks a certain flower from one place, then walks a little further and picks a different flower. Accordingly, you should derive benefit from every portion of the Holy Quran.” (Malfuzat [1984], Vol. 6, p. 266)
While explaining this extract, Hazrat Khalifatul Masih Vaa said:
“The Promised Messiahas states that spiritual progress can be achieved by adhering to the commandments and prohibitions outlined in the Holy Quran. One should implement the commandments given by Allah the Almighty, and strive to
abstain from whatever He has prohibited. This should be kept in mind, for these are the berry flowers that one plucks from the garden.” (Friday Sermon, 17 March 2023, “The Promised Messiahas: Status and glory of the Holy Quran (17 March 2023)”, www.
alhakam.org)
May all Ahmadis continue to benefit from and be grateful for the blessings bestowed by Allah the Almighty on us all. Amen
Annual exhibition held by Lajna Imaillah Sri Lanka
A. Abdul Aziz Sri Lanka Correspondent
Lajna Imaillah Sri Lanka held its annual exhibition on 13 July 2024, welcoming women from outside of the Jamaat as well. The theme of the event was “The Pathway To Peace”.
The exhibition included a bookstall, free homoeopathic clinic and a meena bazar. A documentary on the topic of world peace and the means to achieve it was shown in three languages, namely Tamil, English and Sinhala. The bookstall included the Sinhala translations of the Holy Quran,
Life of Muhammad and World Crisis and the Pathway to Peace. The programme was attended by 366 people, including 36 external guests.
Caliph in Europe 1924 Lecture in Portsmouth
(A series highlighting the chronological events in connection with Hazrat Musleh-e-Maud’sra 1924 tour of the Arab world and Europe)
On 14 September 1924, Hazrat Musleh-eMaudra delivered a lecture at the Piles Hall. It was situated at Fratton Road in Portsmouth. The event was organised by the invitation of St. John’s Church of the Spiritual Evangel of Jesus the Christ. The press, always in intrigue, would preemptively announce most of the events Huzoorra would attend.
For instance, The Evening News of Portsmouth wrote on 12 September 1924, under the heading “Ahmadia Movement— Chief to Visit Portsmouth on Sunday”:
“His Holiness. Khalifa tul Masih, the Head of the Ahmadia Movement, who is in England in connection with the Empire Religion Conference, is taking part in special services to be held at St. John’s Church of the Spiritual Evangel of Jesus, the Christ, Fratton Road, Portsmouth, on Sunday at 3 and 6:45. This new movement was founded in 1890 by Mirza Ghulam Ahmad[as], who claims to be the promised prophet for all the nations.
“There is a tradition among Moslems that not only will Jesus[as] come again, but that Mahdi will also come again. Followers of the Founder of the movement believe in the truth of the missions of all the Prophets. The Founder, who passed away in 1908, it is claimed, was called by God, the Prince of Peace, in as much as he came to unite all religions and to create goodwill among the different peoples of the earth. They differ from other Moslems in that they do not believe in holy wars [in this era]. The doctrine is spreading in the East very rapidly in spite of the opposition met with from the orthodox Moslem priests and kings.
“One of the most prominent leaders was stoned to death on August 31 because he refused to recant, but the followers of the movement are convinced of its ultimate success. The followers already number 800,000 souls, and according to an interview the ‘News’ had with one of the leaders today, the people of the East are eagerly looking for mutual understanding between the different nationalities, and especially between the peoples of the East and West. If the same spirit is shown by the people of the West, there is great hope for the much-talked-of unity. The purpose of the followers coming to England is to understand the West, to make the West understand the East, and to create a common platform for both. Next Sunday
two lectures are to be given entitled ‘On a message from Heaven’ and ‘The Second Advent of Christ.’”
Hazrat Musleh-e-Maudra in Portsmouth
Just as the newspaper has mentioned above, on 14 September 1924, Hazrat Musleh-eMaudra departed for Portsmouth at 10 am — via the Southern Railway’s Restaurant Car Express — from the London Waterloo Railway Station, and reached there at around 12 pm.
Upon reaching there, Huzoorra went to a hotel and had lunch. Afterwards, Huzoorra proceeded to the venue in a motor car, where the lecture was to be delivered.
When Huzoorra reached the church, the service was going on, and seeing Huzoorra present there, the priest welcomed him and informed all the attendees about Huzoor’sra arrival and said that it is their utmost fortune that such a pious person is present among them, whose father is the prophet and a reformer of this age, as the Lord Muhammadsa and Lord Jesusas were the prophets. He expressed that he wants the unity of all religions and to live in harmony, so much so that the churches and mosques be opened for people of all religions.
The first lecture was to be delivered by Maulvi Muhammad Din Sahib at 3 pm on the second advent of the Messiah, and then in the evening service at 6:45 pm, Hazrat Musleh-e-Maudra was to deliver his lecture.
After Maulvi Muhammad Din Sahib’s lecture, the priest requested Hazrat Muslehe-Maudra to lead in silent prayer, on which Huzoorra wanted to say that he would lead in prayer after his lecture in the evening; however, when Huzoorra used the word “after,” the priest presumed that Huzoorra would now lead everyone in prayer, so he raised his hands for prayer and began praying.
After this service, Huzoorra returned to the hotel, had tea, and offered prayers. Then, Huzoorra proceeded to the church again. While in the hotel, two new Muslims were also present, and they had a sitting with Huzoorra, where various topics were discussed, such as tabligh and local circumstances. (Safar-e-Europe, pp. 253261)
Hazrat Musleh-e-Maud’s lecture
Hazrat Musleh-e-Maudra delivered the lecture at 6:45 pm on 14 September 1924. Huzoorra spoke in English for 8 to 10 minutes, and then read out his paper in Urdu, which lasted for around an hour, and was later translated into English. (Ibid., p. 258)
In this lecture, Huzoorra spoke about the advent of the Promised Messiahas and his teachings.
Audience to some new converts
After the lecture, Hazrat Musleh-e-Maudra came to the hotel, where he granted an audience to the new converts who accepted Islam through Ahmadiyyat.
During the meeting, the new converts expressed that though they have accepted Islam, they still need to become acquainted with its teachings, commandments and distinctive features. They were assured that until the permanent mission was established here, the Ahmadi missionary in London would come to them and teach more about the beautiful teachings of Islam. It is reported that Huzoorra spoke with them in English, answered many questions, and granted valuable guidance.
After this meeting, while having dinner, Huzoorra said that considering the circumstances of England, these new Ahmadis are very sincere and firm in their faith. They go from ship to ship at the port, distribute tracts and pamphlets, and carry
out tabligh. They are staunch Ahmadis and such acts are not possible without a firm faith.
Huzoorra said he used to regret that there were no Ahmadis in Portsmouth, but his heart was pleased that God Almighty had established Ahmadiyyat here as well. Huzoorra noted that this area was very suitable for tabligh, provided good efforts are made. (Ibid.)
Return from Portsmouth
On 15 September 1924, Hazrat Musleh-eMaudra and his entourage departed from Portsmouth just after 8 am and reached their residence in London at around 10:45 am. (Ibid., p. 257)
(Prepared by the Ahmadiyya Archive & Research Centre)
Pioneer Missionaries Abubakar Ayub of Padang, Indonesia A dedicated missionary: Honoured to preach from East to West
In the early 1920s, Abubakar Ayub Sahib, along with a few young men, travelled from Sumatra to Lucknow, British India, to pursue religious education. However, after a few months, he witnessed one of his teachers prostrate at the grave of his spiritual leader. Disillusioned, he left his studies there and arrived at the Ahmadiyya Building in Lahore, Brandreth Road. After staying there for a few months, they all went to Qadian in August 1923 and, a few months later, pledged allegiance to Hazrat Khalifatul Masih IIra and joined the Ahmadiyya Muslim Jamaat. (Al Fazl, 21 August 1923, p. 1)
According to Tarikh-e-Ahmadiyyat, Abubakar Ayub Sahib was born on 13 October 1908.
Chaudhry Abdur Rahman Shakir Sahib recalled their arrival and early days in Qadian. He stated that initially, these three students were accommodated in the house of Hazrat Dr Mir Muhammad Ismailra Abubakar Ayub Sahib was very polite, hardworking, and intelligent. He was always seen in clean clothes, deeply respected his teachers, was very punctual, and had a cheerful disposition. He also played football, which is the national sport of Indonesia. (Al Fazl, 20 October 1972, p. 4)
At Jamia Ahmadiyya Qadian, he had the honour of being a classmate of Hazrat Sahibzada Hafiz Mirza Nasir Ahmadrh. He continued his religious education, and in 1929, he passed the Maulvi Fazil exam from the Punjab University. (Al Fazl, 9 July 1929, p. 1)
After completing his education, he was posted to Indonesia, where he engaged in many successful debates and wrote numerous books and pamphlets in support of Ahmadiyyat. (Al Fazl, 24 September 1972, p. 1)
After nearly four years of religious education in Qadian, when he was about to return to Sumatra, he requested Hazrat Khalifatul Masih IIra for some written advice. In response, Hazrat Khalifatul Masih IIra wrote and granted him the following words:.
“Peace be upon you and Allah’s mercy
“I cannot write much, but since you are leaving after staying in Qadian for a long time, I want to give you this advice. First and foremost, keep reading the revelations that the Promised Messiah, peace be upon him, received. Keep your faith renewed by reading these signs, for there is nothing
A series looking at pioneer
missionaries
and devotees of the
Jamaat who gave precedence to faith over the world
more valuable to a person than the love of Allah Almighty.
“Be assured that Allah listens to His servants’ prayers. Therefore, turn to Him and pray to Him for every need, as no one else is more benevolent to a servant.
“Consider salat as an obligation that cannot be neglected under any circumstances. Whether travelling or stationed, in good health or in sickness, do not be negligent in your prayers.
“Preaching is not only a duty but also a service to humanity. Just as one cannot bear to see another person drowning, how can one sit silently when seeing someone moving away from Allah?
“Exemplary morals are signs of faith and its beautiful fruits. Always keep in mind the attainment and adherence to exemplary morals, for faith without them is like a fruitless tree.
“Always maintain your connection with the Markaz, for a branch that is cut off from the root dries up.
“May Allah be with you, guide the people of your country, and make your country an important centre for Ahmadiyyat, as that country is paying more attention to this light than any other country except India.
“Peace be upon you.
“Humbly,
“Mirza Mahmud Ahmad, Khalifatul Masih II.” (Al Fazl, 17 June 1934, p. 5)
After serving in Indonesia, he had the honour of rendering excellent preaching services in Holland and, far from his family by thousands of miles, he departed this world in a state of expatriation on that very land.
Ataul Mujeeb Rashed Sahib, imam of the Fazl Mosque in London – who had the honour of temporarily taking charge of the Holland mission after his demise – said that after arriving in the Netherlands, he especially noticed that not only the members of the Jamaat but also those outside the Jamaat were deeply and enduringly influenced by Abubakar Ayub Sahib’s exemplary morals and noble personality. Everyone spoke highly of him. In various gatherings, his name would come up, and the members of the community would describe his outstanding qualities with great love and devotion. He was very organised in his work, cautious in financial matters, well-dressed, mindful of both external and internal cleanliness, hard-working, and passionately devoted to the Jamaat.
Ataul Mujeeb Rashed Sahib states that Abubakr Ayub Sahib took personal
Ahmadiyya Muslim
care of the education and training of new Ahmadi Dutch members, providing them with opportunities to apply their learnt knowledge. In short, he possessed countless virtues. (Al Fazl, 2 November 1972, p. 4)
The profound impact of Abubakar Ayub Sahib’s personality and high morals on the Ahmadiyya Jamaat in Holland is evident from the impressions of those who knew him. He was beloved in the Jamaat, known for his simplicity, sociability, cheerfulness, and deep devotion to Khilafat. He cared deeply for the Jamaat, minimising expenses and avoiding waste. (Al Fazl, 10 March 1973, p. 5)
Abubakr Ayub Sahib passed away on 14 September 1972. In his Friday Sermon on 22 September 1972, Hazrat Khalifatul Masih IIIrh acknowledged his sincere religious services, saying:
“Our esteemed brother, Abubakar Ayub Sahib, has passed away;
The deceased was a resident of Indonesia. He received his education at Madrasah Ahmadiyya during our childhood. We studied together. Allah Almighty granted him the ability to serve the religion sincerely throughout his life. He was a missionary in the Netherlands and passed away while fulfilling his responsibilities of preaching Islam in the field of the Jihad [of the pen]. May Allah forgive him and grant him the best reward. His body has arrived here, and I will lead his funeral prayer after the Friday prayers. Therefore, despite severe weakness due to illness, it was necessary for me to come here to express my emotions. Allah Almighty granted the Promised Messiahas a generation for making sacrifices and showing selflessness. Most of them have
returned to Allah. A few remain, and after them, another generation arose. Many of them have also passed away. Allah has granted and continues to grant many the ability to present their humble efforts and prayers with sincerity before Him.
“Our brother Abubakar Ayub Sahib was among them, becoming an example of ‘
(i.e., men who have been true to the covenant they made with Allah). Many are alive who are making sacrifices and awaiting their time. Our prayer is that the subsequent generations, and indeed every Ahmadi generation until the Day of Judgement, be those who love Allah and attain His love. May Allah grant the later missionaries the ability to train the upcoming generations. However, the responsibility that lies upon us should be fulfilled with full attention, prayers, and effort.
“As I have mentioned, our brother Abubakar Ayub Sahib was a very sincere Ahmadi. May God grant the Jamaat hundreds and thousands of such sincere hearts, enlightened minds, and those who make sacrifices with full attention and dedication, so that ease, expansion, and speed in the work may be achieved, and the possibilities of achieving results soon may arise.” (Al Fazl, 1 October 1972, pp. 2-3) Hazrat Khalifatul Masih IIIrh led his funeral prayer on 22 September after the Jumuah prayer at the Aqsa Mosque, Rabwah, in which thousands of Ahmadis participated. Subsequently, the funeral was taken to Bahishti Maqbarah, where he was buried in a designated area. After the burial was completed, Maulana Abul Ata Sahib led the silent prayer. (Al Fazl, 24 September 1972, p. 1)
Awwab Saad Hayat
Al Hakam
The True Revolution – Part III
English translation of Inqilab-e-Haqiqi
An address by Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, Khalifatul Masih II, al-Musleh al-Mau‘ud
Delivered at Jalsa Salana Qadian on 28 December 1937
In this address, delivered at Jalsa Salana Qadian on 28 December 1937, Hazrat Musleh-e-Maudra discusses material movements in world history and the secrets of their success, followed by an exploration of the grand epochs of religious movements. He declares that the revolution brought about by the Promised Messiahas was, in essence, a revival of the teachings of the Holy Prophet Muhammadsa. He then speaks about the revolution initiated by the Promised Messiah, outlining the objectives of Tahrike-Jadid and associating this revolution with the demands of Tahrik-e-Jadid. Concluding his address, he sheds light on the means to establish an Islamic civilisation and directs the attention of Ahmadis towards their responsibilities.
Ideas, Beliefs and Concepts
Following this brief discussion on the five [great] movements and civilisations of the world, I will now discourse on the impact of their principle ideas.
Since the Aryan civilisation was founded on values of hereditary and racial superiority, despite their advancement and growth, they never established an empire, nor were they able to create a system of social cohesion like the Persians. The Roman Empire, comparatively, made progress because their political principles meant that despite conquering various nations, the defeated people were still able to build a relationship with them. In this way, the Roman civilisation was able to evolve and also became the pioneers of an evolutionary philosophy. The Persians too laid the foundations of a vast empire, comprised of a series of independent states administered by a central ruler. In all of these Persian states, the idea of a government within a government emanated from the [dualistic belief] in Ahriman1 and Yezdan2
The civilisation of the Babylonians was based on chemistry and astronomy. They were experts in construction and administration. Even though it is the oldest [of the five civilisations], and very few historical sources relating to it still exist, yet the available evidence is staggering.
Evidence of Babylonian Civilisation in the Holy Qur’an
The Holy Qur’an mentions that some tribes of the Babylonian civilisation still exist to this day. In Surah al-Fajr Allah the Exalted says:
That is, the founders of this civilisation were called the people of ‘Ad. [It is worth noting that] two nations bore this name; first, the people who founded the Babylonian civilisation and secondly, those who succeeded them. The verse above refers to the former. Allah the Exalted asks [the believers] if they are aware of how He dealt with the people of ‘Ad, otherwise known as ‘Ad-e-Iram – renowned for constructing buildings so tall that:
No other nation rivalled them in the art of construction. Contrary to the general rule [that is, over time,] the world witnesses progress and innovation; however, until the revelation of the Holy Qur’an, no civilisation equalled the art of construction as perfected by the people of ‘Ad.
The people of Thamud, were another community within the nation of ‘Ad and were expert sculptors and masons. [Their craftsmanship was so refined that] they would carve cities within mountains and build unique and extravagant palaces from stone.
The Egyptian pharaohs can also be considered offshoots of ‘Ad, for they too were
, [that is, lord of vast camps]. Some commentators have interpreted autad (
) to mean tent pegs. However, here this interpretation is not correct. In this instance, autad means tall, magnificent buildings rising high like mountains. In Arabic, mountains are also referred to as autad-ularz (
, that is, pegs of the earth.2 Because it is the most protruding feature of the face, the Arabic word for nose is watd, which [is derived from the same root as autad]. A principal trait of [ancient] Egyptian architecture is that its buildings, like mountains, tend to be triangular in shape. Furthermore, there is an emphasis on height over internal living space. Hence, ىذَ
means those who build tall buildings.
As anyone who has been to Egypt will know, the pyramids are incredibly tall. Tourists from all over the world flock to see them and are made to wonder at how the ancient Egyptians were able to lift [such large] stones to these incredible heights. They are so high that it takes a long time to reach their summit. Despite my own prior intent and desire, I was unable to climb any of the pyramids. A friend of mine, however,
proved somewhat more successful. But it took him so long that as I waited for him to return, I grew anxious about whether we would be able to return home before nightfall. The monument of Qutub Sahib [in Delhi] bears no comparison to these pyramids. Even Westerners are awed by these pyramids, unable to comprehend how the ancient Egyptians managed to raise stones the size of human beings to such heights.
Allah the Exalted asks us to consider the example of Pharaoh, who was able to build tall and sturdy pyramids. He further states that the custodians of this civilisation, namely the people of ‘Ad, during their era of progress and advancement, caused great disorder in the world and became exceedingly arrogant due to their power. He also reminds us [not to forget] how He dealt with them and brought about their destruction.
Thus the Babylonians put great emphasis on constructing buildings and observatories. The surviving vestiges of ‘Ad reveal many magnificent edifices. There was a time when Europeans denied that the people of ‘Ad had ever existed and insisted that there was no evidence of an ancient community by this name. The past 20 years have seen a recalibration of their thought, mainly due to new archaeological evidence. Only recently, I read a book by a Christian historian in which he contends that no book of history, be it thousands of pages long, has information on the people of ‘Ad which is the equal of that found in a few words of the Holy Qur’an.4
Evidence of the Babylonian Civilisation Found in the Old Testament
The details given of the Babylonians in the Torah authenticate the account of the Holy Qur’an. Hence, the Bible states:
Then they said, “Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves; otherwise we shall be scattered abroad upon the face of the whole earth.” The Lord came down to see the city and the tower, which mortals had built. And the Lord said, “Look, they are one people, and they have all one language, and this is only the beginning of what they will do; nothing that they propose to do will now be impossible for them. Come, let us go down and confuse their language there, so that they will not understand one another’s speech.”5
It is clear from the aforementioned
reference that according to Jewish history, the Babylonians were renowned for their ability to construct tall buildings. Indeed, as recorded in the above excerpt, the reason given [by the Torah] for the multiplicity of languages is that at a point in time, the Babylonians embarked on the construction of a magnificent tower so that it may serve as a sign for them by which they could be saved from dissension. However, Allah the Exalted desired that they be turned into factions. Therefore, in order to bring about an end to their project, He created differences in their language. Ravaged by discord, consequently, their power declined and the tower they had so desired to build was left unfinished.
Though the reason in this account [of their failure] is little more than a tale, it still reveals the historical truth that the Babylonians were experts in the art of construction and built edifices so tall their summits seemed to touch the heavens.
The Holy Qur’an relates an account of Pharaoh similar to that of the Bible, but with one marked difference. In the Biblical narrative, God Almighty is shown to entertain the absurd idea that by constructing tall buildings, human beings might attain divinity. The Holy Qur’an, however, attributes this naivety to Pharaoh and no one can deny that this is more in line with the truth. In the Holy Qur’an, Allah the Exalted recounts the story of Pharaoh. Therein, Pharaoh instructs [his engineer], Haman:
That is, when Mosesas came and revealed to Pharaoh his claim, Pharaoh called for Haman and instructed him to construct and prepare a tall edifice from stone as an observatory and telescopes so that it may open up the secrets of the heavens and thereby reveal the true nature of the God of Mosesas.
Similarly, it is related in Surah alMu’min:
That is, Pharaoh instructed his engineer Haman to build for him a tower so tall that it would manifest to him the secrets of the heavens and the truth about the God of Mosesas. This should not be taken to mean that this tower would reach up to the sky; rather, it was to be so tall that it brought the heavens into closer view. Pharaoh intended to place sophisticated telescopes at its summit by which to see the God of Mosesas
However, [at the end of the verse], Pharaoh explicitly says that he considers the God of Mosesas to be false. In other words, he was eager to quell the suspicion that his efforts were motivated by doubt and that perhaps he believed in the existence of the God of Mosesas. The building of this tower was not motivated by any doubt or misgiving on his part, but instead by a desire to prove that Mosesas was a liar.
Another verse of the Holy Qur’an also implies that the people of ‘Ad were renowned for the construction of tall buildings. Allah the Exalted says:
That is, God said to the people of ‘Ad: ‘you build magnificent structures on top of every mountain and construct huge factories and centres of chemistry and by this you think that you will live forever.’ In much the same way the Europeans of today also believe that their way of life will last forever. (Here Masania means factories and chemical works). God further says: ‘When you (the people of ‘Ad) take over a nation you annihilate their culture, and replace their civilisation with your own.’ (The meaning of Jabbar is to elevate yourself by subduing another, and a further meaning is to destroy the culture and civilisation of one nation and establish and replace it with your own). It is possible to interpret from the words
that weapons of war underwent significant development and refinement in this age. In fact some historians present forth the notion that the architecture of [ancient Babylonian buildings] found on mountain settlements depicts that the people of the time invented gunpowder and dynamite. In light of this, one can interpret the aforementioned verse to mean that [God said to the people of ‘Ad that] they invented destructive weapons of war by which they desired to eradicate other nations and establish their own civilisation and culture.
The Cornerstone of Western Civilisation
The cornerstone of contemporary Western civilisation is materialism, which itself is based on the principles of observation and experience. Consequently, this has fuelled the sentiment of an extreme form of nationalism.
True sacrifice can only be made when people believe in the existence of another world beyond this realm and forgo something for the sake of others, not for any worldly benefit, but rather for the attainment of spiritual good. However, those who reject the afterlife, [selfishly] seek everything for themselves alone.
Extreme forms of nationalism are born out of materialism. So too is luxury. The desire for more sophisticated means of leisure, food, drink and clothing also stems from materialism. When one views all profit and gain as attainable only in this life, it [perforce] leads to the view that all forms of pleasure ought to be enjoyed to the highest degree. Accordingly, in the West, materialism has reached an unprecedented level of growth.
The Differences between Roman and Western Civilisation
The difference between Roman and Western civilisations is that the Romans had a government ruled by law, which led their philosophy to focus more on specifics rather than general principles. Therefore, I [also] include the culture and philosophy of the ancient Greeks in my understanding of Roman civilisation. All branches of [Roman] philosophy were underpinned by this principle. A close look at the approach to medicine in ancient Rome reveals that it was based on general principles, which then inform the specific details of practice. First, general principles are proposed, and then specifics are derived from them. This philosophical outlook was also prevalent in their core theology and politics – that is of deducing specific rules from some general principles. However, since the foundations of the current Western civilisation are based on materialism, that is, the experience and observation of specific principles, therefore, all their emphasis is placed on these specific principles. The people of the West either deduce and derive specific rules from general principles, or they ridicule and deem general principles unnecessary and futile altogether. Ancient Greek physicians confined every illness within four categories of humours,9 using general principles of medicine to diagnose and treat the disease. However, a Greek physician confines every illness within four categories based on humours, diagnosing and treating diseases according to medical principles. However, a specialist in modern medicine identifies specific symptoms of each disease and treats them accordingly. They do not feel the need to link it to a specific series of a particular form of ailment.
The five movements and civilisations [I have mentioned] are the most important in the known history of the world. Their influence can be seen in all civilisations, sciences and cultures of the world. All other political [institutions] and philosophies are subordinate to them, albeit with minor variations. Some schools of thought have ostensibly freed themselves from the philosophical shackles of these five movements and formed their own philosophy, whilst others, despite having brought about minor changes, still embody the core principles of these earlier models.
The Reasons for the Success of the Great World Movements
The success of these five movements and civilisations was based on the fact that they brought with them a new message. Not only would they capture territories through wars of conquest, but they would also enslave the minds of the people there. Accordingly, whenever their political authority was eroded, their philosophical principles endured, and those who were once their subjects would go on to rule in the world according to these fundamental precepts, resulting in the continuity of thought and knowledge. In accordance with the decree of Allah, the founders of these movements ruled for a period of time and were then overthrown. However, their movements survived for many years and even today the influence of most of them is felt in a multitude of ways.
In contemporary India, the impact of the Aryans still resonates throughout every aspect of [public] life. To this day, Brahmans, and the Kshatriyas do not allow shudras to
get close to them. Recently, a number of newspapers reported a story from Madras, wherein the son of a Brahman married a chamaran 10 Consequently, they began to live by themselves after the groom’s parents made them move to a separate house. One day they resolved to test their son’s faith and see whether, in spite of his marriage, his dharma11 remained intact. So they invited him to their home and fed him a large amount of pickles. They either destroyed or hid all their water vessels. Once the son had eaten his fill, he naturally grew thirsty, but wherever he looked, he could not find any water. In a state of desperation, he hurried to his house, which was approximately a mile away. He ran the whole distance and on his arrival, he immediately told his wife that he was thirsty and instructed her to fetch him some water. She told him that though there was water in the house, the only available drinking utensil was hers, which he could use if he wanted to. Her husband, however, replied that this would go against the dharma. When his thirst became so unbearable that he felt as though he was on the periphery of death, he asked his wife to first take the water into her mouth and pour it into his, which she did. The parents who had been secretly observing the whole scene ran to him, proclaiming that thanks to Parmeshar12 the dharma of their son had not weakened.
This absurd story exemplifies the grotesque and deeply ingrained racial hatred that distinguishes the Aryan movement and shows that even to this day, its influence holds captive the hearts of millions of people, leading to enduring tensions between the Brahmans and the Untouchables of India.
Occasionally, the philosophical thought advanced by these movements undergoes certain developments as new ideas are woven into the fabric of the original idea. However, the central philosophical tenets remain as they were. Similar changes are taking place in present-day India. The protracted era of British rule and the development and growth of other Western nations have sown the seed of Western ideas in the country. Day by day they are further embedded and their shoots and branches grow in every direction. This is particularly true of the educated classes, whose entire way of life is dyed in the colours of Western ideals. They view everything from a Western perspective. The independence movement has sought to cast Western ideas aside, but in accordance with historical precedent, it has done so only superficially. For example, if the British were to leave India today, the means of government established by them, that is, its councils, parliaments and various administrative customs, would remain the same. [In the future], whenever the new speakers of councils will be confronted by a difficult question, they will first take a day or two to think over the matter. Meaning they will study the customs and methods of Western parliaments in order to arrive at a correct decision. Thus, any change brought about in India would amount to no more than as if in England, Mr Chamberlain replaces Mr Baldwin [as Prime Minister] or if, in the future, Major Attlee assumes his office. If, by the time of independence, no new movement is established, Western ideals will continue to govern, though they may take on an altered appearance. Despite his insistence on having cast aside Western
ideals, Gandhi, who is credited with being the originator of a new philosophy, still keeps as currency the principles he has apparently rejected. His entire way of thinking is influenced by the West. The cornerstone of Western civilisation is materialism, which promotes unscrupulous practices such as saying one thing and doing another. Accordingly, the followers of Gandhi make declarations of peace while secretly preparing for war. They stridently promote a policy of non-violence, while they slaughter great numbers of Muslims at every disturbance. Their principles are to be given lip service only, but not acted upon.
In truth, when under the influence of materialism a person denies the existence of the afterlife, there is nothing to prevent them from destroying those whom they consider to be adversaries. Indeed, they make every effort to discomfort their enemies. Congress may claim that they are adherents of Gandhi’s new philosophy, but in reality, their actions are pervaded by Western influences. As long as there is a place for materialist ideas in their hearts, they will re-enact the events of Europe on the Indian stage.
The success of the five great civilisations of the world stemmed from the fact that they were underpinned by a strong philosophy. Their founders would not only vanquish the territory of nations, but would enslave the hearts and minds of their inhabitants in such a way that even after the physical shackles of their rule had been broken, their authority would remain in place for hundreds and thousands of years.
Footnotes:
1. The word for Satan, as used in New Persian, which has a principal meaning of ‘evil or pure chaos’.
2. The word for God, as used in New Persian, which has a principal meaning of ‘Pure Divinity’.
3. Hast thou not seen how thy Lord dealt with ‘Ad- the tribe of Iram, possessors of lofty buildings, the like of whom have not been created in these parts — and with Thamud who hewed out rocks in the valley, and with Pharaoh, lord of vast camps? Who transgressed in the cities, and wrought much corruption therein. (Surah al-Fajr, 89: 7-13)
4. Tarikh ul Arab Qablal Islam, Jurji Zaydan [Publishers]
5. Genesis, New Revised Standard Version Updated Edition, 11: 4-8 [Publishers]
6. And Pharaoh said: ‘O Haman, build thou for me a lofty building that I may attain to the means of approach, the means of approach to the heavens, so that I may have a look at the God of Moses, and I surely think him to be a liar.’ (Surah al-Mu’min, 40:37-38) [publishers]
7. Do you build monuments on every high place seeking vain glory, and do you erect palaces as though you will live forever? And when you lay hands upon any one, you lay hands as tyrants. (Surah ash-Shu’ara, 26:129-131) [Publishers].
8. And when you lay hands upon any one, you lay hands as tyrants. (Surah ash-Shu’ara, 26:131) [Publishers].
9. The four humours proposed by ancient Greek physicians were blood, phlegm, yellow bile and black bile. These humours were thought to influence a person’s temperament and health, and an imbalance among them was considered the cause of disease. [Publishers].
10. The term Chamar refers to a caste within the Hindu social hierarchy, traditionally considered to be one of the lower castes or Scheduled Castes (formerly known as “Untouchables”).
11. Dharma is a term used for faith in Hinduism, which refers to moral duty, righteousness, and the natural order that maintains cosmic and social harmony.
12. In Hinduism, Parmeshar refers to the Supreme God or the Ultimate Divine Being.
(Translation by Fazl-e-Umar Foundation, English Section)
The Promised Messiah in defence of Islam Response to the attacks of Rev Imad-ud-Din and Nur-i-Afshan in 1894
Ata-ul-Haye
Nasir
Al Hakam
During his concluding address at the Jalsa Salana UK 2024, Hazrat Khalifatul Masih Vaa stated that in this era, we witness incidents where the opponents of Islam attempt to disrespect the Holy Prophet Muhammadsa and the Holy Quran, and “the same was the case during the time of the Promised Messiahas as well. In this regard, the Christian missionaries of that time were at the forefront.”
Hazrat Amirul Momineenaa has very beautifully summarised the circumstances of the late 19th century. When Hazrat Mirza Ghulam Ahmadas of Qadian stood as a lone defender of Islam amidst the antiIslam rhetoric, an unprecedented storm of opposition erupted and it was as if the whole world had turned against him. In addition to the Christian clergymen, it was unfortunate that even the Muslim clergy began opposing him. The Muslim and Christian press also joined in a harsh onslaught against the Promised Messiahas
One of the prominent Christian missionaries, who fueled the anti-Islam rhetoric that was prevalent towards the later part of the 19th century was Rev. Imad-ud-Din Lahiz (1830–1900) who had converted to Christianity from Islam. He wrote various books against Islam, which consisted of harsh and disrespectful language against the Holy Quran and the Holy Prophet Muhammadsa. He was among those religious leaders to whom Hazrat Mirza Ghulam Ahmadas had invited in 1885 to come and witness the truthfulness of Islam at Qadian. A response from Imadud-Din was published in the 19 March 1885 issue of Nur-i-Afshan, though he did not accept the invitation.
For more details, see “Hazrat Ahmad’s claim to be the Promised Messiah and opposition from the religious clergy and press”, at alhakam.org (19 April 2024)
The current article endeavours to shed light on Imad-ud-Din’s opposition to the Promised Messiahas in his book Tauzin-ulAqwal, and some articles of Nur-i-Afshan based on this book’s content.
Tauzin-ul-Aqwal and Nur-i-Afshan’s articles
Rev. Imad-ud-Din wrote a book called Tauzin-ul-Aqwal in 1893, wherein he objected to the claims of Hazrat Mirza Ghulam Ahmadas, particularly his claim to be the Promised Messiah. Rev. EM Wherry has given a detailed review of this book in The Muslim Controversy, published by The
Christian Literature Society in 1905.
In his book, he commended all the Muslim clerics who were opposing the Promised Messiahas, particularly Muhammad Hussain of Batala. For instance, at the beginning of his book, he mentioned the edicts of kufr that were issued against the Promised Messiahas by the Muslim clerics, and wrote:
“Recently, I happened to see a major edict in regard to Mirza Sahib from those scholars of Islam who are in reality Muslims in accordance with the Quran and Hadith, and respectables of the time, that has been compiled by Maulvi Muhammad Hussain Batalvi with great hard work and diligence for the betterment of Islam.” (Tauzin-ulAqwal, p. 4)
On 5 January 1894, a Christian newspaper, the Nur-i-Afshan of Ludhiana, published an article that mentioned the claims and writings of the Promised Messiahas. The article was heavily based on Tauzin-ul-Aqwal and included harsh language against the Promised Messiahas
It was stated that the Muslims were awaiting a Mahdi, and thus some Muslims of Punjab have accepted Hazrat Ahmad’sas claim to be the Promised Messiah and Mahdi.
The article then referred to Rev. Imadud-Din’s book Tauzin-ul-Aqwal, and mentioned various excerpts from the Promised Messiah’sas books Fath-e-Islam, Izala-e-Auham and Taudhih-e-Maram
It was mentioned in this article that Hazrat Ahmadas has also claimed to be a Prophet, and then the following excerpt from Fath-e-Islam was quoted:
“He [God] informed me at the time of establishing this jamaat [community]:
claims. Towards the end, the article stated that the Muslim clerics, such as Maulvi Muhammad Hussain of Batala, have issued edicts of kufr against Hazrat Ahmadas, in order to reject his claims. (Nur-i-Afshan, 5 January 1894, pp. 2-3)
The article published in the next issue also consisted of very harsh language against the Promised Messiahas. In the beginning, it quoted two verses of the Bible, which state:
“And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever. Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.” (John 14:16-17)
It was stated that the Muslims believe that in these verses the advent of the Holy Prophet Muhammadsa was prophesied. And for this reason, it has been stated in the Holy Quran:
Prophet Muhammadsa, and wrote that there have been many Muslims who have declared themselves to be the “Ahmad” mentioned in the above-mentioned Quranic verse, and said that Mirza Ghulam Ahmadas of Qadian has also claimed to be that “Ahmad”.
The article goes on to refer to Rev. Imad-ud-Din’s book Tauzin-ul-Aqwal and stated that it is evident from that book that between the 15th and 19th centuries, there have been four Ahmads who came to India and focused on the revival of Islam, including Hazrat Sheikh Ahmad Sirhindirh – Mujaddid-e-Alf Thani, Hazrat Syed Ahmad Shaheed Barelvirh, Sir Syed Ahmad Khan, and Hazrat Mirza Ghulam Ahmadas of Qadian.
The article asserted that following in the footsteps of Hazrat Syed Ahmad Shaheed Barelvirh, Hazrat Mirza Ghulam Ahmadas claimed to be a Prophet and the Messiah.
“The earth is covered with the flood of error. You should prepare this ark in this time of flood so that whoever boards this ark would be delivered from being drowned and whoever will persist in denial will face death.” (The Victory of Islam [Fath-e-Islam], p. 18)
The article further wrote that the Muslims have excluded him from Islam due to his above-mentioned claims and writings, but Hakeem Maulvi Noor-udDinra, Ghulam Qadir Fasih and Maulvi Muhammad Ahsan Amrohi, in fact, 21 individuals who were present at the debate between Hazrat Ahmadas and Abdullah Athim in Amritsar, have accepted his
“And [remember] when Jesus, son of Mary, said, ‘O children of Israel, surely I am Allah’s Messenger unto you, fulfilling that which is before me of the Torah, and giving glad tidings of a Messenger who will come after me. His name will be Ahmad.’ And when he came to them with clear proofs, they said, ‘This is clear enchantment.’ (Surah as-Saff, Ch. 61: V. 7)
The article asserted that these Biblical verses did not prophesy about the Holy
The article continued by stating that the Promised Messiahas teaches the Muslims that “Islam cannot be revived merely by disseminating the superficial disciplines and translations of the Quran and Hadith, but rather, they ought to pay heed to the heavenly dispensation. Meaning that he has been divinely appointed as a Prophet and Messiah. The revival of Islam will take place through his obedience, not through their customary traditions.” (Nur-i-Afshan, 12 January 1894, p. 3)
The article was referring to the following excerpts from Fath-e-Islam, where the Promised Messiahas has written:
“Tajdid-e-Din [Revival of the Religion], in its complete and true sense, cannot be said to consist of such activities as disseminating translations of the Holy Quran merely in the manner of superficial formality and custom, or simply translating
and publishing religious books and ahadith of the Prophet in Urdu or Persian, or teaching the empty rituals—abounding with heretical innovations—that are becoming the norm of most religious leaders of the present time. On the contrary, the last-mentioned activity is actually a revival of satanic ways and is subversive to the Faith. Disseminating the Holy Quran and authentic ahadith throughout the world is undoubtedly a noble feat, but to do this work as ritual and formality through rational thought and deliberation, without truly submitting one’s ego to the Hadith and Quran, is such an empty and ostentatious service as can be rendered by any learned man. They have been rendered continually, but have nothing whatsoever to do with Mujaddidiyyat [i.e. the position of an Islamic Reformer].” (The Victory of Islam [Fath-e-Islam], p. 8 [footnote])
The Promised Messiahas further announced:
“I am the very one who was sent at the appointed time for the reformation of mankind so that the Faith might be firmly planted afresh within the hearts.” (Ibid., p. 10)
The article of Nur-i-Afshan further asserted that “the Sunni Muslims who rejected the Mirza have wisely acted in accordance with their religion, and Muhammad Hussain of Batala is commendable. Those who have joined Mirza Sahib in his ideas, act contrary to their religion and sane mind.” (Nur-i-Afshan, 12 January 1894, pp. 3-4)
Promised Messiah’sas response to Imad-ud-Din’s attacks on Islam
On 17 March 1894, the Promised Messiahas published an ishtihar titled “Ishtihar Mi‘yar al-Akhyar wa al-Ashrar”, in which he addressed the Christian missionaries, particularly Rev. Imad-ud-Din. Huzooras wrote that Imad-ud-Din has always claimed that the Holy Quran is not an eloquent Word, God forbid, and asserts in his books that it is no miracle and holds no eloquence at all:
“He is nowadays writing a commentary too, in which he will mention the same things and will make some other attacks as well based on his own knowledge and understanding. Those who read the books of the said Padre Sahib can testify as to how much he has disrespected the Holy Prophetsa and the Holy Quran in his writings. Is there any abuse that has not been given? Is there any kind of mocking that has not been expressed? Is there any heart-wrenching word that has not been uttered by him? In fact, he has done everything. [...] The Padre has recently published another book, titled Tauzin-ul-Aqwal, and in that too, he could not refrain from abusive language. He has mocked the eloquence of the Holy Quran. [...] Moreover, he has claimed in his magazine — which has recently been sent for the Parliament of the World’s Religions in America [Chicago Conference of 1893] and has been published now — that all of the prominent maulvies of Islam have joined the religion of Christianity, and this conversion is continuing further. [...] Unfortunately, I could not get this magazine on time, nor did the author send it to me. I was informed about it a few days ago. So, it is essential to respond to this storm as soon
as possible. [...] For this, I have recently written an Arabic magazine, Nur-ul-Haq In this magazine, there is narration of the blessings of the Holy Quran and the Holy Prophetsa, and refutation to some of the objections raised in Tauzin-ul-Aqwal.” (Majmu‘ah-e-Ishtiharat [2019], Vol. 1, pp. 476-480)
This response from the Promised Messiahas is another testimony to the fact that he was always at the forefront in defending Islam, its Holy Foundersa and the Holy Quran.
Response from Nur-i-Afshan
In response to the Promised Messiah’sas ishtihar, the Nur-i-Afshan published an article on 11 May 1894, authored by Rev. Fateh Masih, titled “Jawaab Ishtihar Mirza Ghulam Ahmad Sahib Qadiani”, wherein he used very vile language. (Nur-i-Afshan, 11 May 1894, pp. 6-7)
The same issue published another response from an unnamed person, titled “Janaab Mirza Qadiani Sahib ke waastay aik mufeed salaah”, in which he used inappropriate language, and then wrote:
“Mirza Sahib, you may strive hard and make every possible effort, but no one will acknowledge your Messiahship in India at least.” (Ibid., p. 7)
The author claimed that no one will accept Hazrat Mirza Ghulam Ahmadas to be the Promised Messiah. However, in this era, the opponents of Hazrat Ahmadas and the progeny of that author – if there is any – are witnesses to the fact that there are millions of people all over the world who follow Hazrat Mirza Ghulam Ahmadas as the Promised Messiah and Mahdi.
What was the need to respond to Imad-ud-Din?
Mentioning about the bitter attacks on
Islam by Rev. Imad-ud-Din and the need to respond to them, the Promised Messiahas has stated:
“The books written by Reverend Imadud-Din, Reverend Thakar Das, and Safdar Ali, the book Ummahatul-Mo’minin, as well as the journal of Reverend Riwarhi are all of this type. Any Muslim who does not possess a high degree of patience and forbearance will become emotional upon reading this literature because the harsh language it uses in place of scholarly discussion is difficult to tolerate. One honourable priest has written in his Lucknow-based newspaper that if the events of 1857 were to recur, it would be due to the books of Reverend Imad-ud-Din. It is worthy of note that Reverend Imadud-Din’s literature is inflammatory enough for an honourable missionary to have expressed this opinion. In light of the high emotions among Muslims, I recently wrote a somewhat stern response to these books
so that Muslims might derive some comfort by seeing that their grievances had been redressed. This did benefit Muslims and their pain was eased with these rebuttals.” (The British Government and Jihad [Government Angreizi aur Jihad], p. 38)
Conclusion
It was just a glimpse of how the early 1890s saw an unprecedented rise in the efforts from the Christian clergymen and press in opposition to the Promised Messiahas, and unfortunately, the Muslim clergymen were unable to recognise this great defender of Islam and caused great harm to Islam in those days. However, divine help and succour were with him at all times; hence, he continued to succeed in his mission to prove the magnificence of Islam and highlight the blessed character of the Holy Prophet Muhammadsa
A critical analysis and comparative study of the Book of Genesis – Part 2
Dr Abdur Rahman Bhutta Germany
Section 2 – The creation of man and woman (Genesis 1, 2)
In chapters 1 and 2 of Genesis, the creation of man and woman is described. It is said that the man was formed out of dust from the ground and the woman from the rib of the man. Let us analyse the story of man’s creation and see what we can learn from it.
(2a) The creation of man from dust
It is common knowledge that all earthly beings are made of earthly elements, and man is no exception. The food that we use to nourish our bodies comes, directly or indirectly, from the earth. (Five Volume Commentary of the Holy Quran, Surah alHijr, Ch. 15: V.27, pp. 1594-1597) We are also told in the Bible that eventually our bodies are destined to go to the ground and mix with dust. (Ps. 90:3, 104:29-30, Ecc. 12:7)
The Holy Quran also mentions that man is created from dust (Surah Aal-e-‘Imran, Ch.3: V.60; 7:13). However, nothing can be made or moulded out of the dry dust or sand unless it is mixed with water. Modern scientists, who are working hard to find the origin of life, now agree that life began in a muddy and stagnant mixture of clay and water on the seashores.
For millions of years, this smelly and blackish mud fermented in the blazing heat of the sun, resulting in the production of amino acids, which serve as the building blocks of proteins and living tissues. As the next step, this muddy mixture was splashed onto the hot rocks, where it dried up to make plates of various sizes and thus the amino acids were preserved in these plates of clay and silicon. So life started on land, which, after billions of years, resulted in the creation of man. (Hazrat Mirza Tahir Ahmadrh, Revelation, Rationality, Knowledge & Truth, 1998, pp. 372-374)
On the issue of creation of man from the ‘muddy and dried clay’, the Holy Quran says:
“When thy Lord said to the angels, ‘I am about to create man from clay, ‘And so when I have fashioned him in perfection, and have breathed into him of My Spirit, fall ye down in submission to him.’” (Surah Sad, Ch.38: V.72-73)
Again, it says:
“And, surely, We created man from dry
ringing clay, from black mud wrought into shape.” (Surah al-Hijr, Ch.15: V.27)
(2b) What does the creation of man from dust mean?
In declaring the creation of man from dust, clay and mud, there is a deep message underlying it. The clay or dust, when dry, cannot be given any definite shape but when mixed with water and made into ‘mud’, it can be moulded into any shape or form. To say that man has been created from ‘mud’, is to point out the fact that the man has been given a docile nature and that he, like the pliable mud, can mould himself into any good shape. He has a natural disposition to adapt to any situation, good or bad.
Moreover, the divine revelation is likened to the ‘heavenly water’. The ‘muddy’ creation of man, therefore, emphasises the fact that for his moral and spiritual development and progress, he needs to obey and follow divine guidance, and that he should always seek divine help in this field. Otherwise, without this ‘heavenly water’, his moral and spiritual faculties might dry up and disintegrate. (Five Volume Commentary of the Holy Quran, Surah Ale-‘Imran, Ch.3: V.50, pp. 495-497, Surah al-Hijr, Ch. 15: V.27, pp. 1594-1597)
(2b-i) What does ‘breathing of spirit’ mean?
It may be mentioned here that “breathing the spirit” does not mean that the man was physically dead at that time, and that he became physically alive only when the ‘spirit’ was breathed into him. It means that God, having developed man’s physical and mental capabilities (having ‘fashioned’ him), instilled in him the faculty of spiritual progress so that he may have communion with God.
And it is this faculty that made man a real ‘human’, and put him above all the other creatures. The word ‘spirit’ can mean life, soul, angel, inspiration, revelation or any other divine command. Here in the above quoted verse, it refers to the ‘breathing of soul’, thus making man a spiritual being. As such, he is expected to develop and display his moral and spiritual faculties; and the angels are appointed to assist him in his struggle to progress in this field. (Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, Tafsir-e-Kabir, 1986, Vol. 7, Surah ashShu‘ara’, Ch.26: V.2, pp. 9-10)
(2c) Man’s creation as the ‘image of God’ and its significance
In the first chapter of Genesis, it is mentioned that man has been created in ‘the image of God’ (Gen. 1:27). It may be mentioned that the Holy Prophetsa of Islam is also reported to have said that: “Allah created Adam in His image [suratihi].” (Sahih al-Bukhari, Kitab alisti’zan, Bab bad’i s-salam, Hadith 6227)
This is indeed a very fine and fitting expression that highlights the singular status of man in the universe and points out the real purpose of his creation. It makes him the crown of creation and shows that he has the ability to imitate divine attributes to varying extents. He has been gifted with extraordinary intelligence and wisdom, through which he can improve his physical, mental and social levels of life, and can dominate the other creatures of the world.
(2c-i) The ‘image of God’ in the real sense of the word.
However, what makes the man ‘an image of God’ in the real sense of the word, is the faculty that has been granted to him to improve and progress in the moral and spiritual fields. And it is this faculty in particular that raises him above all the other creatures – even above the angels. Using all these faculties, man is expected to obey God so sincerely, love Him so dearly and follow His commandments so devotedly
that he may be seen as a model of sacrifice and submission to the will of God.
At this stage, God’s attributes begin to reflect in his person and through his personality, the people around him enrich themselves with a living faith in their God. (Five Volume Commentary of the Holy Quran, Surah adh-Dhariyat, Ch.51: V.57, pp. 2995-2996) They rally around such a divine personality and follow him to improve their spiritual status. In this sense, the Prophets of God are the ‘images of God’ par excellence. Their followers are expected to be like them. They should try to be ‘images of God’ according to their own individual moral and spiritual calibre. At this point, one is reminded of a saying of the Holy Prophetsa of Islam about the purpose of man’s creation. He is reported to have said that God told him:
“I (God) was a hidden treasure and I intended to be recognised, so I created mankind.” (Tafsir Ruh al-Ma‘ani, and Tafsir al-Razi, Surah Adh-Dhariyat, Ch.51: V.57)
(2c-ii) Man’s ultimate objective: to be ‘a slave of God’
The ultimate object of man’s creation, mentioned in the Holy Quran, is exactly on the same lines. God says:
“And I have not created the Jinn and the men but that they may worship Me.” (Surah Adh-Dhariyat, Ch.51: V.57)
It is necessary to explain that the Arabic word translated as ‘worship’ is derived from
Aaron Burden | Unsplash
the word ‘‘abd’ which literally means ‘a slave’. To worship God, therefore, involves obeying Him like a slave and serving Him to one’s full capacity. It requires one to submit to the will of God so closely and completely as to receive the impression of His attributes on one’s personality, and then to manifest these divine attributes in one’s day-to-day affairs of life.
In the Bible, this state of man’s submission to God’s will is shown as a ‘father-son’ relationship, and the people are encouraged to serve God as ‘a son serves his father’ so that they may become ‘sons of God’. In the Bible, God is introduced and presented to the people of Israel as ‘their father’. (Mat. 5:9,45. 6:4,6,8,9,15,18)
In the Holy Quran, however, this ‘father-son’ relationship is raised a step higher and is presented as a ‘master-slave’ relationship. Islam, therefore, requires from its devoted followers a total and unconditional submission to the will of God under all circumstances, no matter how difficult. (Five Volume Commentary of the Holy Quran, Surah Adh-Dhariyat, Ch.51: V.57, pp. 2995-96)
We know that a son has his own personal rights, and he also inherits what belongs to his father. He can, on reasonable grounds, argue with his father, disagree with him; and even disobey him if and when the situation so demands. But a slave has no rights of his own; he has to obey his master under all circumstances, good or bad.
And if the master is ‘The Master of the universe and a Gracious and Merciful King of the heavens and earth’, who would not like to be a slave of such a Master? So, all that the slave has to do is serve his Master honestly, sincerely and to the best of his ability. Such a slave has nothing to fear or lose; he might, in fact, end up far better than a ‘careless son’.
(2d) The woman created from ‘the rib’ of man
In Gen.2:15-22 we are told that “God took the man and put him in the garden of Eden to till it and keep it.” Then God thought that it was not good for man to be alone and decided to make ‘a helper fit for him’. So out of the ground, God formed birds, beasts and cattle and presented them to the man, but none of them was found to be a ‘helper fit for man’. Then the Lord God took one of the ribs of man and made that rib into a woman and brought her to the man. So in this way, ‘a helper fit for man’ was found at last.
(2d-i) Literally, the creation of woman from the rib, makes no sense
This story is quite confusing and questionable from many angles. It is said that God was looking for “a helper fit for man”, and God made birds and beasts and presented them to man. The man named those creatures but did not find any of them suitable for him as a helper.
Now in this context, the question is: Did God think those birds and beasts were suitable helpers for man? If not, why did He present them to man in the first place? What was God trying to propose to the man? And do we understand that God
would not have created the woman if the man had found any cow, camel or goat to be useful and helpful in his work to till the ground and to give him company in that loneliness? Would there have been any need to create the women in that case?
Obviously there would have been no need to create the woman if a ‘suitable helper’ could be found in the animal kingdom. The extreme step of removing the rib of the man and turning it into a woman was taken only as an emergency because “no helper fit for man” was found from among the birds and animals. One wonders why could God not create the woman from the ground as He had done the man and the other creatures. Taken literally, the whole affair makes no sense and looks absurd.
(2 Dii) The story is contradictory
The other contradiction that we have is that in Gen. 1:24-25 we read that “God made the beasts of the earth according to their kind and cattle according to their kind […].” And then we are told in the next verse that “God said, “Let us make man in our image… So God created man in His own image.” (Gen.1:26-27 ). Here it is clearly mentioned that different kinds of animals were created before God made man in His own image. But in Gen. 2:15-19 we are told the opposite. There we read that God created the animals after the creation of man. Let us have a look:
“The Lord God took the man and put him in the garden of Eden […]Then the Lord God said, ´It is not good that man should be alone; I will make him a helper fit for him`. “So out of ground, the Lord God formed every beast of the field and every bird of the air.”
(Gen.2:15-19)
(2d-iii) There were women around; why create one from man’s rib?
Coming back to the creation of woman, we have read that man was alone in the garden of Eden and God wished to provide him with a ‘suitable helper’. Finding none out of the animals on earth, God had to create a woman out of the rib of man. The obvious inference is that when man lived in the garden, there was no woman on earth and the first woman to be created was Eve.
But on the contrary, we read in the first chapter that when God created man, He had “created them both male and female.”
We read:
“So God created man in His own image, in the image of God, He created him; male and female, he created them. And God blessed them and said to them, ‘Be fruitful and multiply and fill the earth […].”
(Gen.1:27-28)
So we see that long before man came to live in the Garden of Eden, God had already “created men, both male and female so that they may multiply and fill the earth.” The creation of men and women, therefore, was already a part of the divine plan and the creation of woman in the Garden of Eden could not be incidental to the loneliness of the man. There were people around at that time and God could have provided a suitable match for Adamas out of his close blood relations, calling her “his own flesh.”
So the impression given in this ‘man’s rib’ story, as if Adamas and Eve were the first
human beings to be created, is not correct. (Hazrat Mirza Bashir-ud-Din Mahmud Ahmad, Tafsir-e-Kabir, 1986, Vol. 1, Surah al-Baqarah, Ch.2: V.31, pp. 294-295)
(2d-iv) Adamas was not created directly from the dust
It must be understood that when it is said that man has been ‘created from the dust’, it only means that the organic matter which served as the starting point of man’s physical life was created from the dust. And then onwards this living matter, passing through various stages of development for billions of years, ultimately resulted in the creation of human beings. The fact that man, and all other creatures too, were basically created from dust, is confirmed by the common observation that all these forms of life eventually become dust after their death. (Ibid., p. 290-293)
But when we talk of the man who lived in the Garden of Eden some six thousand years ago, we talk of Adamas who was the progenitor of our modern generation, who was morally and spiritually fully developed and who was appointed by God as His first Prophet for the guidance of the people around him. Of course, he had his own opponents who, as we shall see later, created problems for him. But let us first solve the riddle of ‘creation of woman out of the rib of man’.
(2e) ‘Creation of woman from the rib of man’, the real meaning
As already mentioned above, there were women around when Adamas was living in the Garden of Eden and, therefore, there was no need to remove the rib of man to create one. We are told that Adamas was asleep when this ‘rib operation’ was undertaken; and this gives credence to the view that this incident could well be a vision that Adamas had seen during his sleep.
Anyway, in view of all the above-cited contradictory and confused statements, this incident cannot be taken literally and has to be interpreted so that its symbolic message may be understood. Before we proceed further, it may be helpful to know that the Holy Prophetsa of Islam has also passed similar remarks about the ‘creation of women’ in general. He is reported to have said:
“Treat women nicely, for a woman is created from a rib, and the most curved portion of the rib is its upper portion, so if you try to straighten it, it will break, but if you leave it as it is, it will remain crooked. So treat women nicely.” (Sahih al-Bukhari, Kitab ahadithi l-anbiya, Bab khalqi adama salawatullahi alayhi wa dhuriyyatihi, Hadith 3331)
(2e-i) The moral and message of this symbolic expression
Now, in the light of the above-cited saying of the Holy Prophetsa of Islam, it becomes clear that by calling ‘the creation of woman from the rib of man’, the attention of the husbands has been drawn, in a symbolic way, to the sensitive position that their wives hold in their hearts and homes.
The husbands are reminded that:
1. The ribs are a very important part of their bodies. They, therefore, should treat and take care of their wives as an important part of their own body.
2. The ribs lie very close to the heart, underscoring the essential and cherished role a loving wife plays in a man’s heart and home, alongside other important family and societal connections.
3. The ribs make a bony cage that houses the essential organs of man and protects them. And the women, by their nature, are known to be the ‘homemakers’. It is the woman who really makes ‘the home’ where her husband and her kids feel at home; and find peace of mind and pleasure of heart, which is so essential for the prosperity of the entire family.
4. Last, but not least, the ribs are made naturally curved and flexible so that they can take all the external pressure and safeguard the underlying organs from the stress, strain and strife of life.
The woman too, like ribs, takes all the brunt and blows of life with a natural spirit of sacrifice and patience for the welfare of the entire family. The security of her home, and to keep it intact, is always her chief concern; and she guards it rather jealously. But emotionally, she is very weak and sensitive; and can get hurt easily. Moreover, as a fair and frail sex, she has a natural trait of self-respect and personal dignity, which she does not like to compromise. And, therefore, any man who, while dealing with his wife, does not take into consideration her natural traits and trends, and tries to ‘straighten her’ while ignoring her sensitivities, runs the risk of breaking her heart, and his home. (Hazrat Mirza Bashir-ud-Din Mahmud Ahmad, Tafsir-e-Kabir, 1986, Vol. 1, Surah al-Baqarah, Ch.2: V.31, p. 303)
So we see that a beautiful advisory statement, issued so wisely in symbolic words, came to be taken literally, and then to justify this literal ‘creation of woman from the rib’, a senseless excuse was invented that God had ‘to create the woman from the rib of man’ because He could not find any “helper fit for man” from among the animal kingdom.
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Remembering Daood Douglas Summers Devout English Ahmadi
Ataul Mujeeb Rashed Missionary-in-Charge UK
Whenever Allah Almighty sends a Prophet to guide and lead humanity, He, by His grace, grants the Prophet devoted believers who wholeheartedly dedicate themselves to him. These believers follow the Prophet’s guidance in every respect, thereby achieving high ranks in spirituality and service to the faith. The best example of this extraordinary transformation is seen in the blessed life of the Holy Prophet Muhammad, peace and blessings be upon him.
In this era, an example of such a spiritual revolution and selfless devotion can be seen in the blessed life of Hazrat Mirza Ghulam Ahmad, the Promised Messiah, peace be upon him, who was granted the high status of a subordinate Prophet under the shadow of the Holy Prophet Muhammadsa. Allah Almighty also bestowed upon him a large circle of devoted companions who revived the memories of the early centuries of Islam.
While mentioning the propagation of Islam, Hazrat Mirza Ghulam Ahmad, the Promised Messiahas, also gave this glad tiding:
“I saw [in a vision] that I was standing on a pulpit in the city of London and was setting forth the truth of Islam in the English language, in a very well-reasoned address. Thereafter, I caught several birds who were sitting upon small trees and were of white colour and their bodies resembled the bodies of partridges. I interpreted this vision as meaning that though I would not be able to travel to that country, my writings will be published among them and many righteous English people will be attracted by the truth.” (Izala-e-Auham, pp. 515-516, Ruhani Khazain, Vol. 3, p. 377)
By the grace of Allah Almighty, the glad tidings given to the Promised Messiahas have been and continue to be fulfilled.
Introduction
This brief article aims to honour the memory of a late English Ahmadi. When I arrived in the UK in 1983 as the imam of Fazl Mosque London and the Missionary-in-Charge for the UK, I was introduced after some time to a very sincere English Ahmadi friend named Daood Douglas Summers. His date of birth was 5 November 1916, and he passed away on 25 December 1988, at nearly 72 years of age. He is buried in the Jamaat’s cemetery in Brookwood.
When I was introduced to him, his residence was not far from Fazl Mosque. He had converted to Islam Ahmadiyyat quite some time ago. Although his wife was not
Ahmadi, his three sons frequently visited Fazl Mosque with their father and had an interest in Islam. We would engage in ongoing discussions and questions. Daood Summers had a strong desire for his three sons to remain connected with Ahmadiyyat as they grew up and to actively serve Islam.
A fond journey after Islamabad’s first gathering
In 1984, upon the instruction of Hazrat Khalifatul Masih IVrh, the UK Jamaat was blessed with the opportunity to purchase a large piece of land in Tilford, which was named “Islamabad” under the guidance of Huzoorrh. Shortly after the purchase, despite the place being in a very dilapidated condition, which had been an old and broken-down school dining hall, Ansarullah UK was granted the opportunity to hold an event there within a few days. This was the first gathering held at Islamabad, where Huzoorrh participated and delivered a speech. After this inaugural event at Islamabad, a bai‘at (oath of allegiance) ceremony was also held. Following the prayers and meals, the attendees returned to their homes.
When I stepped outside the hall, where the event was held, I saw Daood Summers standing quietly alone. I approached him and greeted him with Salam. He was very pleased and mentioned that although he had managed to come with a friend, he now had no way to return, and it was getting dark. I reassured him not to worry, as I was alone in my car and offered to take him with me. He said his home was quite far away, near Gatwick Airport. I told him not to worry, as I knew the way to the airport. And I told him to then direct me from Gatwick; it would be fine. Hearing this, he was very happy; his eyes brightened, and a smile appeared on his face.
Reciting “Bismillah,” he got into the car with me, and we both set off from Islamabad into the darkness of the night. It was quite a long journey, and it was just the two of us in the car. When our conversation began, it continued uninterrupted. In his unique and straightforward manner, he shared his experiences openly. As I drove, I listened to everything with attention and interest. Throughout the journey, he spoke very candidly about his life. Generally, he was a quiet person, but that day, I thoroughly enjoyed his candid conversation. I continued driving while he narrated various stories. It turned out to be a very pleasant journey. As we approached Gatwick Airport, I mentioned that I knew the way up to here, and now he could guide me to his
home. He provided directions, and within a few minutes, we were in front of his house. He expressed heartfelt gratitude and invited me inside for tea, but it was quite late. I politely declined with thanks and returned to my home.
This is a brief account of the journey that is etched in my heart. The memory of his goodness, piety, and gentle, pleasant conversation remains alive in my heart. He did not engage in any frivolous or unnecessary talk but shared sincere and heartfelt stories. He was a very righteous and prayerful elder. I will always remember this journey. May Allah grant him a high rank in Paradise, Amin!
Eagerness to read the Holy Quran in Arabic
I often met with the esteemed Daood Summers. He would walk to the mosque, usually arriving well before the Zuhr prayer. He would come to my office, share his old memories, and ask religious questions. He was a very quiet, pious, and sincere Ahmadi. His routine was to generally sit in the mosque after Zuhr, perform nawafil (voluntary prayers), and remain engaged in the remembrance of Allah until Asr.
One day he came to my office and happily shared the news that he had decided to start reading the Holy Quran in Arabic. He told me that he had arranged a programme with an Ahmadi friend, Dr Mujeebul Haq Khan Sahib, to sit in his car for a while every day after Zuhr prayers and take a lesson in the Holy Quran from him. He also mentioned that he had begun this noble endeavour with the Qaida Yassarnal Quran Hearing this delightful news made me extremely happy. He was English and completely unfamiliar with Arabic, making his enthusiasm all the more commendable. I congratulated him and then asked, “Summers Sahib! Do tell me, how did you come up with this noble idea? You don’t know Arabic, and you are also over 60 years old.” Hearing this, he explained, “Actually, a few days ago, I was reflecting on my circumstances. It suddenly occurred to me that I was getting older. I do not know when I might pass away and stand before Allah. Along with this, it suddenly struck me that if Allah were to ask me, ‘Mr Summers! Tell me, did you read that letter and message of Mine, that I sent to the whole world, including you, named the Holy Quran?’ Then what answer will I give to Allah? If my response were, ‘O God! Your message was in Arabic, and I do not know Arabic;’ this excuse would not be acceptable. Allah would say that you could have sought help
from someone! Reflecting on this situation, I immediately decided and resolved to start with the Qaida Yassarnal Quran with the help of an Ahmadi friend and, after completing it, begin reading the Holy Quran.”
I was very pleased to hear all this. I stood up and once again extended my heartfelt congratulations to him. After that, the Quranic education program for Daood Summers Sahib began. He kept informing me intermittently that he had read so many pages of the Qaida today, completed the Qaida, and then started the Holy Quran. He would update me that he had finished one Juz, then five Juz, and eventually eight Juz. One day, he joyfully announced that he had completed 10 Juz of the Holy Quran. However, a few days later, I received the sad news of the passing of our respected English Ahmadi, Daood Summers. Inna Lillahi wa Inna Ilayhi Raji‘un
Even today, I remember the courage, determination, effort, and dedication of the esteemed Daood Summers and pray for the elevation of his ranks. I am certain that he must have presented himself before Allah with a contented heart and become a recipient of Allah’s pleasure. May Allah grant him His nearness and elevate his ranks further through the blessing of reading the Holy Quran, despite his old age. Ameen! This incident provides a memorable lesson for both the children and adults of the Jamaat!
A lesson in generosity and faith
Our respected English brother, Daood Summers Sahib, was a very pious, noble, sincere, and quiet person. I also remember
100 Years Ago... Accounts of 1924: Port Said to Jerusalem – Part II
Hazrat Sheikh Yaqub Ali Irfanira (1875-1957)
Pyramids of Egypt
The pyramids of Egypt are considered one of the most awe-inspiring wonders of Egypt. The name is attributed to their antiquity, as the word “haram” (مَرَہٰ) refers to something ancient. These are conical structures, essentially serving as the tombs of the Pharaohs of Egypt. Archaeologists currently estimate their antiquity to be around 6000 years. However, as the excavation of ancient relics in Egypt continues, it is possible that these pyramids will be deemed even older. Some books on the pyramids suggest that they also served as observatories. Nevertheless, it is widely agreed that these are tombs. Hazrat Khalifatul Masih II[ra] himself visited these pyramids and even entered one of them, though he did not inspect it from the inside. His visit was merely for exploration. Among our travel companions, Bhai Sheikh Abdur Rahman Qadiani Sahib[ra] and Dr Hashmatullah Sahib[ra] entered and examined it. A more detailed account of the pyramids will be provided in my travelogue, insha-Allah
Women
Educational progress is indeed a commendable achievement, but if it manifests as a beautiful calamity, then ignorance is preferable. The sight of women’s immodesty and lack of purdah in Egypt deeply saddened Huzoor[ra]. This
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another incident of his virtuous character, which is etched on my mind. Daood Sahib was very regular in paying his financial contributions. In his later years, his financial situation was quite weak, but despite this, after pledging allegiance, he remained very consistent in making his contributions.
There came a time when he had some outstanding contributions to pay. Coincidentally, this was around the beginning of the month of Ramadan. The local jamaat would give some money as a gift to less privileged and elderly members on the occasion of Eid al-Fitr. Summers Sahib’s name was on this list. I remember inviting him to my home one day. We had a conversation, and then I gave him an envelope, explaining that it contained some money as a gift for him from the Jamaat in
reaction is natural for someone who bears the enormous responsibility of guiding and reforming the Muslim ummah. It is impossible for him to overlook even the minor aspects of their conduct. Hazrat Khalifatul Masih[ra] has carefully considered the social, cultural, and moral conditions of Muslims. Outwardly, he may appear to be walking in the market, but he is constantly pondering the state of Muslim trade – how much of it remains in their control, how far they have fallen behind, and how they might advance.
In Egypt, women roam the streets and markets brazenly, and their coverings and purdah have become a thing of allurement in itself.
Departure from Egypt
On the day of our departure from Egypt, we were sent to meet a distinguished lawyer, whose name I will not mention at this point. On 30 August 1924, he waited for nearly four hours, first at the residence and then at a nearby hotel, to meet with Hazrat Khalifatul Masih[ra], but eventually departed after leaving his card. As there was not enough time to meet him personally, Huzoor[ra] instructed me, Hafiz Sahib[ra], and Chaudhry Sahib[ra] to meet with him, which we did. The lawyer received us with great courtesy and expressed his intention to join the Ahmadiyya Jamaat. May God grant him the ability to do so. Surely, someone very rightly said:
[“My God, who discerns true worth, is drawing people of the world towards me.”]
Indeed, angels are planting seeds of recognition and acceptance of God’s messenger among the virtuous. Naturally, we were delighted by the lawyer’s statement, especially since the editor of Al-Mahrousa suggests that Ahmadiyyat cannot spread in Egypt. This incident shows how hearts are being prepared for Ahmadiyyat. We thank God for this blessing and request our friends to pray for the progress of the community in all Muslim lands, particularly in Egypt, as some have asserted that there is no room for Ahmadiyyat here.
Nonetheless, we departed from Egypt for Jerusalem, and Hazrat Khalifatul Masih[ra] graciously allowed his humble servant, Mahmud Ahmad, to accompany him to Qantara, so that Huzoor[ra] could provide him with essential instructions regarding our work in Egypt, as earlier he did not get the opportunity to do so due to his busy schedule.
Caliph’s engagements
Hazrat Khalifatul Masih[ra] has been so occupied during this journey that it amazes my travel companions that how could I assume Huzoor[ra] would get ample opportunity to relax during the tour [of Europe]. There is hardly a moment when Huzoor[ra] is free. In fact, compared to the busy schedule of this journey, we now consider the great responsibilities of Qadian as a time of ease for him. Whether stationary or travelling, he is constantly engaged in preaching and outreach, to the extent that even meals and essential personal needs are sometimes delayed. After giving Mahmud thorough instructions for a long time, we changed trains at Qantara and departed for Jerusalem.
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honour of Eid. I asked him to accept it.
Daood Summers hesitated to take it. I explained that it was a gift, and a gift should be accepted. Hearing this, he agreed to take it and thanked the Jamaat. Then, in the next moment, he asked, “Is all this money mine now, and am I authorised to spend it as I wish?” I replied, “Yes, you are completely authorised; now this money is yours, and you can spend it however you like.” Hearing this, a smile appeared on his face, and the clouds of hesitation lifted.
He immediately took out the envelope he had put in his pocket and opened it. It contained a substantial amount of money. He said, “First, please take out the amount for my fidya because I could not fast.” Then he added, “Also, take out my fitrana.” I was deeply moved by this act of faith. He then asked what other categories he could contribute to. I guided him, and my heart
was filled with admiration for his generosity and spirit of sacrifice as he allocated the entire remaining amount to various contributions, not keeping a single penny for himself. He kept the empty envelope in his pocket.
Witnessing the spirit of sacrifice from this devoted and selfless English Ahmadi filled me with immense gratitude to Allah Almighty. All praise belongs to God! Allah has blessed the Ahmadiyya Jamaat with such dedicated and sincere members, and even today, Alhamdulillah, there is no shortage of such devout individuals. The example of Daood Summers Sahib’s sacrifice is one that will forever remain etched in my mind, and surely, it serves as an exemplary model for others to remember and emulate.
Hazrat Khalifatul Masih V’saa prayer
The final point of this account is that, by the grace of Allah, this noble spiritual soul also had the honour that long after his burial in the Brookwood community cemetery, on an occasion when Hazrat Khalifatul Masih Vaa went for the burial of another elder, Mustafa Thabit Sahib, during the preparation of the grave, Huzooraa inspected the other graves in the cemetery. I remember that during this time, Huzooraa asked me where the grave of Daood Summers Sahib was. When I pointed it out, Huzooraa kindly went near his grave, raised his hands, and led a prayer for his forgiveness. The members present on the occasion also joined.
May Allah bless Daood Summers Sahib with a place in Paradise and raise his rank in His closeness. Amin!
(Translated from Urdu by Jalees Ahmad, London)
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Maqam-e-Ludd – Lod
Lod is a junction where we changed trains again to reach Jerusalem. This is the same Lod that some of our Muslim opponents believe will be the site where the [Promised] Messiah will slay the antichrist. The interpretation of Lod in Ahmadiyya literature is well-known among our friends. The true meaning is clear, but it would not be surprising if, at some point, God fulfilled this prophecy in its literal sense to satisfy the superficial understanding of some Muslims. However, I cannot help but share my personal experience and conviction. Surely, God Almighty has blessed Hazrat Khalifatul Masih[ra] undertake this journey, passing through significant locations that will undoubtedly become memorable in Ahmadiyya history. Insha-Allah, those who live to see it will witness that Ahmadiyyat will be a glorious part of this land.
Caliph’s loyalty
Before detailing the events in Jerusalem, I must mention two things; otherwise, I would be committing a grave omission, that shed light on the great character of Hazrat Khalifatul Masih[ra]. In 1913, Huzoor[ra] composed a poem stating:
[“I am not among the unfaithful; I am among the loyal.”]
Those unfamiliar with the truth may dismiss it as mere poetic expression, but those aware of the facts can see this reality reflected in his actions. Hazrat Khalifatul Masih’s[ra] loyalty is a long and delightful story, but I will share a couple of incidents from this journey. I had the opportunity to travel with him previously and witnessed this noble trait: in travel, he always prioritises the comfort and well-being of his companions over his own. This is not the place to recount past events, but I will share two recent incidents from this journey.
Port Said customs house
We arrived at Port Said at night, and the first task upon disembarking was to pay the health tax at the quarantine office. After that, we proceeded to the customs house. Paying the health tax was a simple matter of handing over money, but the customs house was quite an ordeal. After enduring a gruelling 15-day sea journey, we naturally longed for rest upon reaching land. However, at the customs house, we had to wait a considerable amount of time as the belongings of numerous passengers were inspected to ensure no taxable or prohibited items were being brought into the country. This process involved a thorough search, even to the extent of conducting personal searches of men and women, with women being searched by a female officer. It was a distressing thought for us that Hazrat Khalifatul Masih[ra] would have to endure the inconvenience of waiting. Khan Sahib[ra] respectfully suggested that Huzoor[ra] take leave, but he replied, “I will take everyone with me.” The love and compassion in these words for his servants
can only be truly felt in the heart.
The associates wanted Hazrat Khalifatul Masih[ra] to go and rest, but he would not be at peace until his travel companions had also rested. The love of a mother is proverbial, but the love that our Imam[ra] has for each member of his community surpasses any worldly affection or maternal bond. This is because his love transcends all worldly relationships. It is for this reason that we cannot be perfect in our faith until we love our Imam[ra] more than all other [worldly] relationships. This principle is also reflected in the Conditions of Bai‘at. Despite repeated requests, Hazrat Khalifatul Masih[ra] gave the same reply: “Do I need rest more than anyone else? We will all go together.” This action was not merely a lesson; it is ingrained in his nature. On journeys, he always prioritises the comfort of others over his own.
In this very Port Said, when disembarking from the ship and boarding the launch boat, Hazrat Khalifatul Masih[ra] would constantly check to ensure that everyone was safely aboard before he would proceed. Chaudhry Muhammad Sharif Sahib[ra] and Mian Reham Din[ra] were seated in front, and since Huzoor[ra] could not see them, he anxiously enquired about their whereabouts. Only after personally seeing them did he allow the boat to depart. It is essential for each of us to cultivate this spirit of care and concern for others.
Another incident
When we departed from Jerusalem for Damascus, we stopped at a station named Samakh. The train halted there for an extended period. The station had a small restaurant that usually offered bread, eggs, and canned fruits. However, due to the large number of passengers, the bread quickly ran
out, although more bread was later brought in from outside. Our group, travelling in third class, was the first to send cash to purchase food.
When Hazrat Khalifatul Masih[ra] was about to have some food, he inquired whether the other companions had also given ice [to cool water]. Upon receiving a negative response, he instructed, “First, ensure they receive ice.” This apparently seems like a minor issue – whether or not ice was given – as in travelling, comfort and convenience are but divine favours, and one should not embark on a journey expecting the usual comforts. Thanks to Huzoor[ra], we travelled in great comfort. Hazrat Khalifatul Masih[ra] did not approve of using the ice himself until others had received it. Consequently, ice was sent to us.
We have witnessed this natural endowment in our Imam[ra] of practically prioritising the comfort of others over his own, an attribute that strengthens our faith.
Stay in Jerusalem
The events and accounts of our stay in Jerusalem can be divided into two categories. First, we visited some of the important and famous sites, and second, we observed the local conditions and environment for the propagation and spread of Ahmadiyyat in this region.
The renowned places visited by our Imam[ra] include:
– The Convent of Prophet Elijahas
– The tombs of Prophets Ibrahimas, Yaqubas, Ishaqas, and Yusufas, as well as the tomb of Hazrat Sarahra, where he carried out prayers
– Bethlehem
– Prayers were offered in Al-Aqsa and Umar Mosque
– The church was also visited, where it
is said that Hazrat Umar[ra] was requested to pray on its stairs. This church contains the sites associated with the crucifixion of Prophet Jesusas
The accounts of the inspection of these sites require detailed descriptions and shall be included in my travelogue, insha-Allah The most notable event worth writing about is the prayers offered by our Imam[ra] at AlAqsa and Umar Mosque.
Prayer in Al-Aqsa Mosque
Before praying in Al-Aqsa Mosque, our Imam[ra] read the list of names, prepared during the voyage, comprising the friends who had requested prayers. Hazrat Khalifatul Masih[ra] read the entire list and then performed a two-rak‘at congregational prayer. Each position of the prayer was prolonged, and the supplication was extensive. Upon entering the Umar Mosque, our Imam[ra] offered a prostration and engaged in a long supplication. Both prayer sessions were profoundly moving. Those of us who participated in the prayers were overwhelmed by a sense of humility and devotion, and an intense emotion that seemed to have come like a bolt from the blue. I attribute this to our Imam’s[ra] spiritual attention and its impact upon us. It felt as though the angels were carrying the prayers upward for acceptance, and the gates of heaven were open. By the grace of God Almighty, we are confident that the fruits of these prayers will manifest in the form of the spread of Ahmadiyyat and the success of the community in Jerusalem.
– Yaqub Ali Irfani.
(Translated by Al Hakam from the original Urdu, published in the 16 September 1924 issue of Al Fazl)
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
19 July 2024
Muhammadsa: The Great Exemplar
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
In the previous sermon, accounts relating to the Battle of Banu Mustaliq were being mentioned. There are further details mentioned in books of Ahadith and history. Regarding this expedition, it is recorded in Sahih al-Bukhari that when the Holy Prophetsa attacked the Banu Mustaliq, they were caught off guard. They were giving water to their cattle at a spring. The Holy Prophetsa ordered for the combatants to be killed and for the children to be captured. This was the day that Juwairiyahra came to the Holy Prophetsa. The narrator states that this incident was related to him by Hazrat Abdullah bin Umarra who was part of the army on that day. (Sahih al-Bukhari, Kitab al-‘Itq, Bab Bab mun malka mina l-‘arabi raqiqan..., Hadith 2541)
Whilst narrating details of the Battle of Banu Mustaliq, biographers and historians have recorded both narrations in a way which gives the impression that in the narrations of Sahih al-Bukhari there is a contradiction in the way the battle was fought. This is because the narration of Sahih al-Bukhari states that the Muslims attacked in a way that caught them off guard, whereas there were contrasting narrations present at the time Allama Ibn Hajar wrote the commentary of Sahih alBukhari. Allama Ibn Hajar has reconciled these two narrations by stating: “It is quite possible that when the Muslim army suddenly descended upon the spring and surrounded them, they stood their ground for a short while, after which they formed ranks and fought. The Muslims were victorious and the Banu Mustaliq were defeated.” In other words, the Banu Mustaliq were heedless in the initial attack, just as Imam Bukhari has stated. Subsequently, they formed their ranks and a battle ensued between the two armies, as historians have written.
In The Life & Character of the Seal of the Prophets, Hazrat Mirza Bashir Ahmadra has also reconciled these two incidents mentioned in Sahih al-Bukhari and by other historians in the following manner:
“There is a narration regarding this ghazwah in Sahih al-Bukhari, where it is related that the Holy Prophetsa attacked the Banu Musṭaliq at a time when they
were unaware and giving water to their animals. However, if one contemplates, this narration is not in contradiction to the account related by historians. Rather, both these narrations relate to two different times. That is to say, when the Muslim army reached close to the Banu Mustaliq, at the time, since they were unaware that the Muslims had reached so close (even though they were definitely aware that the Muslim army was about to arrive), they were still at ease in an unorganised state. It is this very state to which Bukhari has made mention. However, when they received news that the Muslims had arrived according to their previous preparation, (because they had made preparations for the battle), they immediately aligned in battle array and prepared to fight. The historians have alluded to this second state. ‘Allamah Ibn Hajar and other research scholars have reconciled these two varying narrations in this very manner, and it is this elucidation which seems to be correct.” (The Life & Character of the Seal of Prophets, p. 428)
One Companion by the name of Hazrat Hisham bin Subabahra was martyred during this expedition. Only one Companion was martyred and that too was by mistake. He was martyred at the hands of a Muslim. His name was Hazrat Hisham bin Subabahra Hazrat Ausra, a Companion from the Ansar mistook him for an idolater, and killed him mistakenly. Hazrat Hishamra was from among the tribe of Hazrat Ubadah bin Samitra. The martyrdom of Hazrat Hisham bin Subabahra came to pass as he was in pursuit of the enemy. When he was returning, a fierce storm was blowing, and the air was filled with dust. During these circumstances, he encountered the Ansari Companion Hazrat Ausra. However, he was unable to recognise him and presumed that he was an idolater, so he attacked and martyred him.
Hisham’s brother, who was residing in Mecca at the time and whose name was Miqyas bin Subabah, came to Medina and accepted Islam. Furthermore, he asked for the blood money for the killing of his brother, who was killed in error. Upon this, the Holy Prophetsa had Hazrat Ausra pay the blood money for the killing of Hishamra
to his brother Miqyas bin Subabah, which he accepted. However, after taking the money, Miqyas killed Hazrat Ausra for having slain his brother, returned to the Quraish, and became an apostate. It seems as though he came having planned to do this. In response to this rebellious conduct, which was even against the Arab traditions, whereby he still killed him despite having taken the blood money, the Holy Prophetsa decided that he be killed as recompense for this unjust killing. Consequently, Miqyas was killed during the Conquest of Mecca by a Companion named Numailahra. (Sirat Ibn Hisham, Dar al-Ma‘rifah, Beirut, 2000, p. 248; Al-Waqadi, Kitab al-Maghazi, Vol. 1, ‘Alam al-Kutub, Beirut, 1984, pp. 407408)
There are narrations which mention the support of angels during this battle. Umm al-Mu’minin Hazrat Juwairiyahra relates, “The Holy Prophetsa came to us whilst we were at Muraisi’. I heard my father saying, ‘Such a large army has arrived, which we do not have the capacity to face.’ I myself witnessed so many people, weapons and horses that I did not have the words to describe it.” Hazrat Juwairiyahra continues, “When I accepted Islam, the Holy Prophetsa married me, and we returned; it was then that I saw the Muslims and they were not in such great numbers as I had initially perceived during the battle. I understood that this was the awe that Allah the Almighty causes to overcome the hearts of the idolaters. An individual from among the Banu Mustaliq – who later became a Muslim – would say, ‘We saw white men riding on Ablaq (i.e., black and white) horses. We had neither seen them before nor after.’” (Sirat Encyclopaedia, Vol. 7, Darussalam, Riyad, pp. 164-165)
In relation to the spoils of war, it is written that from the spoils there were 2,000 camels, 5,000 goats, and c to 200 households of prisoners. (Subul al-Huda wa al-Rashad, Vol. 4, Dar Al-Kotob AlIlmiyah, Beirut, p. 346)
Some historians have written that there were over 700 captives. (Sirah alHalabiyyah, Vol. 2, Dar al-Kutub alIlmiyyah, Beirut, p. 379)
The Holy Prophetsa appointed Hazrat
Buraidah bin Husaibra to oversee the captives. All the wealth, possessions and weapons were handed over to him. The animals were also brought there. He then appointed his servant Hazrat Shukranra to oversee them.
Hazrat Mahmiah bin Jaza’ra was appointed to manage the khums and the share for the Muslims. He took out the khums from all of the wealth. Khums, according to Allah’s command, is 1/5 of the spoils of war which is set aside for Allah and His Messengersa, his close relatives, and the overall requirements of the Muslims. The captives were distributed among the people, as well as the possessions, animals, sheep and goats. (Al-Waqadi, Kitab alMaghazi, Vol. 1, ‘Alam al-Kutub, Beirut, 1984, p. 410; Sirat Khatam al-Nabiyyin [Urdu], p. 88)
As I previously mentioned, the incident of Hazrat Juwairiyah’sra marriage to the Prophet Muhammadsa is also recorded.
“Among the prisoners taken captive belonging to the Banu Mustaliq, was Barrah, the daughter of Harith bin Abi Darrar, the chief of this tribe. She was married to Musafi‘ bin Safwan, who died in the Ghazwah of Muraisi‘. According to custom, these prisoners were divided amongst the Muslim warriors, and as per this division, Barrah bint Harith was given into the guardianship of Thabit bin Qaisra In order to secure her freedom, she settled an agreement of mukatabat with Thabit bin Qaisra that if she paid such and such amount as a ransom, she would be set free. After this agreement, Barrah presented herself before the Holy Prophetsa and related the entire account. She told the Holy Prophetsa that she was the daughter of the chief of Banu Mustaliq, and requested assistance from the Holy Prophetsa in order to pay the value of the ransom. The Holy Prophetsa was deeply touched by her story. Perhaps with the thought that as she was the daughter of a chieftain of a renowned tribe, and through a relationship with her, preaching would become easier in this tribe, the Holy Prophetsa intended to free her and marry her. As such, the Holy Prophetsa sent a proposal himself and upon her agreement, he paid the value of her ransom
and married her. When the Companions noticed that their master had endowed the honour of marriage to the daughter of the chief of Banu Mustaliq, they considered it disrespectful to the Holy Prophetsa to keep his spousal relatives as prisoners. In this manner, a hundred households, i.e., hundreds of captives, were immediately released without ransom at once. It is for this reason that Hazrat Aishara would say that Juwairiyahra proved to be immensely blessed for her people. As a result of this relation, and benevolent treatment, the people of Banu Mustaliq were very quickly influenced by the doctrine of Islam, and entered into his circle of followers.” (The Life and Character of the Seal of Prophets, Vol. 2, pp. 443-444)
Another narration also mentions that Hazrat Juwairiyah’sra father, Hazrat Harithra, came to the Holy Prophetsa with the ransom for his daughter and, after paying the ransom and freeing her, he himself embraced Islam. Then, she was married to the Holy Prophetsa It is mentioned in Sirat Ibn Hisham that when the Messengersa of Allah returned to Medina from the Battle of Banu Mustaliq, the father of Hazrat Juwairiyahra, Harith bin Abi Dirar, came to him to pay the ransom for his daughter. When he reached the valley of ‘Aqiq, he particularly liked two camels from among the camels he had brought as ransom for his daughter and hid them in a narrow passage in the valley of ‘Aqiq. He then went to the Holy Prophetsa and said, “O Muhammadsa, you have captured my daughter. This is her ransom.” The Holy Prophetsa asked him, “Where are the two camels that you hid in the such-and-such passage in the valley of ‘Aqiq?” Being greatly affected by this, Harith replied, “I bear witness that there is none worthy of worship except Allah, and you are the Messenger of Allah.” He said, “By Allah, it is Allah alone who informed you about this, as there was no one else there except Harith and the two camels.” During this period, Harith and several of his tribesmen, including his two sons, embraced Islam. (Ibn Hisham, Al-Sirah al-Nabawiyyah, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 673-674)
One narration describes how Hazrat Juwairiya’sra brother, Abdullah bin Harith, brought money to secure the release of his fellow tribesmen from the Banu Mustaliq. On his way, he concealed his camels and a servant from Abyssinia at a distant location. Abdullah then approached the Holy Prophetsa and requested the release of the prisoners. The Holy Prophetsa agreed but enquired about what Abdullah had brought as a ransom. Abdullah replied that he had brought nothing. The Prophet Muhammadsa then asked Abdullah, “Where is the young camel and the servant of dark complexion you hid in such-andsuch place?” Upon hearing this, Abdullah immediately declared, “I bear witness that Allah is One and that Muhammadsa is His Messenger.” He further explained that he was alone when he had hidden the wealth he had brought as ransom and that no one else had come to inform the Holy Prophetsa before him. Following this, he embraced Islam. (Al-Isti’ab Fi Ma’rifah al-Ashab, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 20)
Hazrat Mirza Bashir Ahmadra writes
in The Life & Character of the Seal of The Prophets about this incident:
“Another narration which is related with regards to the marriage of Hazrat Juwairiyahra is that when her father presented himself before the Holy Prophetsa to seek her release, he became a Muslim due to the Grace of the company of the Holy Prophetsa. Then, upon receiving a proposal (of marriage) from the Holy Prophetsa, he gladly and happily married his daughter off to the Holy Prophetsa himself.” (The Life and Character of the Seal of Prophets, Vol. 2, pp. 444-445)
Hazrat Juwairiyahra related: “Three days before the Holy Prophet’ssa arrival, (while he was on his way to the Banu Mustaliq) I saw in a dream that the moon emerged from Yathrib and landed in my lap. I was reluctant to share my dream with anyone until the Holy Prophetsa arrived. When we were imprisoned, I became hopeful that this dream may come true. When the Messenger of Allahsa freed me and married me, by God I did not say anything about the freedom of my people (i.e., she did not plead on behalf of her people for them to be released). Instead, the Muslims freed them independently. I was unaware of this and only learned of their freedom later from a cousin, upon which I praised Allah the Almighty.” (Subul alHuda wa al-Rashad, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 347)
Ibn Hisham records that the Holy Prophetsa set the dowry for his marriage to Hazrat Juwairiyahra at 400 dirhams. (AlSirah al-Nabawiyyah, Dar Al-Kotob AlIlmiyah, Beirut, p. 674)
The Holy Prophetsa returned to Medina from this expedition triumphant and successful, having stayed outside of Medina for a total of 28 days. (Subul al-Huda wa alRashad, Vol. 4, Dar al-Kutub al-Ilmiyyah, Beirut, p. 354)
The rebellious and public expression of hypocrisy by Abdullah bin Ubayy bin Sulul, the Chief of the Hypocrites, during the return from the Expedition of Banu Mustaliq, is also noted in historical accounts.
Details indicate that after the conflict with the Banu Mustaliq ended, the Muslims remained at the well of Muraysi, which had very little water. Every bucket drawn was only half full. Sinan bin Wabr Juhani, a confederate of the Banu Khazraj, came to the well at a time when a group of Muhajirin and Ansar were present. Sinan bin Wabr Juhani lowered his bucket to draw water, and so did Jahja bin Mas’ud Ghifari, the servant of Hazrat Umarra bin al-Khattab. The buckets of Sinan and Jahja collided and both of them clashed over this. As there was little water, it was not enough for both of them. Jahja struck Sinan, upon which he began to bleed. Sinan called out for help from the Ansar and Jahja called out to help from the Muhajirin. According to one narration, he called out to the Quraish. A group from among both tribes came and drew their swords. The commotion almost got out of hand, but when the Holy Prophetsa was informed, he came and ended the matter. Nonetheless, there are some other narrations that have more details.
According to a narration of Sahih alBukhari the reason for this quarrel was that one person among the Muhajirin
kicked an Ansari man in the back. Upon this, the Ansari man said: “O Ansar, come and help me.” Similarly, the Muhajir called out: “O Muhajirin, come to my aid.” The reason they fought was because of the pond from where the Ansari man’s camel was drinking. The Holy Prophetsa came and said: “Why do I hear cries like the ones from the Era of Ignorance? What are you doing? These are all foolish acts.” The Holy Prophetsa was informed of the entire incident. The Holy Prophetsa said: “You should abandon all those things that disrupt brotherhood. Everyone should try to help their brother, whether they are the oppressor or the oppressed. If they are the oppressor, then they should stop him, and if they are being oppressed, you should help them.” A group of the Muhajirin spoke to Hazrat Ubadah bin Samitra and a group of the Ansar spoke to Sinan, upon which he gave up his right. The entire matter was mentioned to the Holy Prophetsa and it was explained that Sinan gave up his right. Abdullah bin Ubayy was sitting with ten hypocritical friends of his. Hazrat Zaidra bin Arqam was also there but he was very young. According to some narrations, he had not yet reached adolescence, whereas others state he had. When Abdullah bin Ubayy heard the cry of Jahja calling out to the Quraish, he became enraged and said: “By God! I have not witnessed a day such as this. By God, from the moment the Holy Prophetsa set foot in Medina I detested this faith. But my people overruled me and accepted Islam. Now the Quriash have become rulers over us and they now outnumber us in our own town. They have shown ingratitude to our favours. The people of the Quraish are akin to the proverb (and he made a vulgar analogy) ‘You feed a dog and when it gets bigger it turns around and devours you.’” He further said: “I wished that I had died before hearing a cry like the one from Jahja. I am a witness to all this and cannot bear it. By Allah! If we reach Medina, the most honourable man in Medina will cast out the most dishonourable.” Then, turning to his people who remained there, he said: “You have wronged your own selves. You allowed them to stay in your town and now they have settled here. You set out a portion of your own wealth for them and now they have become affluent. By God! Even now, if you stop yourselves from doing this, they will leave your town and go settle somewhere else. These people are not content despite all that you’ve done for them.” He tried to incite them that the Muhajirin were not pleased despite all the favours they did for them and even said that they had put themselves at death’s door in order to accommodate them. They were killed for the sake of the Holy Prophetsa and they had orphaned their own children for him and because of this, their numbers were depleted, whereas their numbers increased.
When Hazrat Zaid bin Arqamra heard Abdullah bin Ubayy say that “upon reaching Medina the most honourable person would expel the most dishonourable person,” he immediately stood up and said, “you are the most dishonourable and lowly person among your people and Muhammadsa is the one who is going to be granted victory and honour from the Gracious God and is supported by the
Muslims.” Thus, he displayed his sense of honour]. Ibn Ubayy replied, “Keep silent, I was just merely saying this in jest and as a joke.” In actuality he became fearful. After hearing this, Zaid bin Arqamra went to the Holy Prophetsa; at the time a group of Muhajirin and Ansar were sitting in the company of the Holy Prophetsa. Zaidra informed the Holy Prophetsa of everything Ibn Ubayy had said.
According to a narration of Sahih alBukhari, Zaid bin Arqamra told this to his uncle and he then informed the Holy Prophetsa. The Holy Prophetsa immediately called for Zaidra. The Holy Prophetsa did not like what Zaidra had said and the complexion of his blessed countenance changed. The Holy Prophetsa stated, “O young man! Perhaps you are angry with Ibn Ubayy.” Zaidra replied, “O Messengersa of Allah! By Allah, I heard him say this.” The Holy Prophetsa then stated, “Perhaps you were mistaken in what you heard.” Zaidra replied, “O Messengersa of Allah! By Allah, this is not the case.” The Holy Prophetsa then stated, “Perhaps there is some confusion on your part in this matter.” Zaidra once again submitted, “O Messengersa of Allah! This is not the case.” These words of Ibn Ubayy spread amongst the army and this became the main subject point of their conversations. On the other hand, the Ansar began to rebuke and scold Zaidra and said that he had levelled an allegation against the chief of his own people and that he had attributed a statement to him which he had not uttered. Zaid’sra uncle also expressed his concern and said, “What were you thinking? The Holy Prophetsa has considered you a liar and has become displeased with you.” Zaidra replied, “By Allah, I heard exactly what he said. By Allah, there was no one dearer to me than Abdullah bin Ubayy amongst the people of Khazraj. If I heard this being said by my own father, even then I would have informed the Holy Prophetsa (i.e., the words uttered by Abdullah bin Ubayy). I would not care for anyone.” He had a very strong faith and stated that even if his father had uttered such words, he would have still informed the Holy Prophetsa. He then further stated, “I am hopeful that Allah the Almighty will send divine revelation to the Holy Prophetsa and confirm what I have said.” Zaidra had become extremely sorrowful over this situation and stated, “I had never been as sad as I had become at this situation. I remained at home.”
Here, home refers to the camp they had set up, not his actual home in Medina, because this entire incident took place outside of Medina. Zaidra did not come before anyone in order to avoid them. He was scared that people would say that he had spoken a lie. On the other hand, when the Ansar heard the instruction of the Holy Prophetsa and his response to Zaidra, some of them got up from there and went to Abdullah bin Ubayy and informed him of this. Aus bin Khauli stated, “O Abu Habab (this was his appellation); if you said this, then let the Holy Prophetsa know so that he may seek forgiveness for you. Do not deny this lest a Divine revelation be revealed and declare your falsehood. However, if you have not said this, then go to the Holy Prophetsa and give your justification and swear on oath that you did not say such
a thing.” Abdullah bin Ubayy swore on oath that he did not say such a thing. He then went to the Holy Prophetsa. The Holy Prophetsa stated, “O Ibn Ubayy! If you said this, then seek repentance.” He began making oaths, stating that whatever Zaidra had said was untrue.
According to another narration, when Abdullah bin Ubayy learnt of this, he went to the Holy Prophetsa himself and swore by Allah that he had not said whatever Zaidra had told him. According to a third narration, the Holy Prophetsa himself called for Abdullah bin Ubayy and his friends and they all swore that they did not say such a thing. Upon this, the Ansar members who were present there stated that perhaps the young boy was mistaken and did not properly recall what Ibn Ubayy had said. They said this in defence of Ibn Ubayy as he was considered very honourable and of a high standing among his people. Some people felt that Zaidra was telling the truth, whilst others thought ill of him. Some people were of the opinion that even though Zaidra was of a young age, he was indeed telling the truth. In any case, most of the elders considered him to be in the wrong.
Hazrat Umarra bin al-Khattab narrates, “When the incident related to Ibn Ubayy took place, I went before the Holy Prophetsa. The Holy Prophetsa was sitting under the shade of the tree and a servant of a darkened complexion was massaging his back. I asked, ‘O Messengersa Allah, are you experiencing pain in your back?’
The Holy Prophetsa replied, ‘The previous night, my camel caused me to fall off from it.’ After this initial conversation, I spoke of the actual matter at hand and said, ‘O Messengersa of Allah, grant me permission to smite Abdullah bin Ubayy’s neck and kill him.’ The Holy Prophetsa replied, ‘If I instruct the Companions to kill him, they would kill him but many people in Medina will not approve of this.’ I submitted, ‘O Messengersa of Allah, instruct Muhammad bin Maslamah to kill him.’ The Holy Prophetsa replied, ‘I do not want people to go around saying that I am killing my Companions.’ I then submitted, ‘Then you should tell people to depart from here.’ The Holy Prophetsa agreed.”
According to another narration, the Holy Prophetsa himself stated to Hazrat Umarra to announce that they were going to depart from there. This was a day and a time when the Holy Prophetsa would usually not travel. The Holy Prophetsa also felt that Abdullah bin Ubayy had indeed said this that he would expel the most dishonourable person; therefore, the Holy Prophetsa announced to go back to Medina and see what Abdullah ibn Ubayy would do. In any case, Hazrat Umarra states that he then announced amongst the people to return.
At the time, the temperature was searing. It was his practice to begin travelling when the weather was cooler, however, when he received news of Ibn Ubayy, he departed. The first person he encountered was Sa’d bin Ubadah, whilst some reported that it was Usaid bin Hudair. They said, “Peace be on you, O Prophet, and the mercy and blessings of Allah.” The Holy Prophetsa replied, “And upon you be peace, and the mercy and blessings of Allah.” They submitted, “O Messengersa of Allah, you
have begun your journey at a time – amidst this heat – which does not accord with your usual practice.” The Holy Prophetsa replied, “Have you not heard what your companion has said?” They enquired, “Which companion?” to which the Holy Prophetsa said, “Abdullah bin Ubayy has said that upon his return to Medina, the more honourable person will cast out the most dishonourable person from Medina.” They replied, “O Messengersa of Allah, cast him out of Medina if it is your desire, because he is exceedingly disgraceful while you are especially honourable. Honour is reserved for Allah, for you, and for the believers.” They further submitted, “O Messengersa of Allah, be lenient towards him. By Allah, it was Allah the Almighty Who brought you to Medina at a time when his people were preparing to crown him as leader. Allah the Almighty brought you to Medina, and he believes that you have snatched his leadership from him.” (Sahih al-Bukhari, Kitab tafsiri l-quran, Hadith 4904 and 4905; Huda al-Sari Muqaddamah Fath al-Bari, Qadimi Kutub Khana, Karachi, p. 468; Sirat al-Halabiyyah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 389; Fath al-Bari Sharh Sahih al-Bukhari, Vol. 8, Al-Maktabah al-Salafiyyah, p. 645; Sirat Encyclopaedia, Vol. 7, Darussalam, Riyad, p. 182; Subul al-Huda wa al-Rashad, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 348-350; Subul al-Huda (Translation), Vol. 4, Zawiyah Publishers, Lahore, p. 782; Ibn Hisham, Al-Sirah al-Nabawiyyah, Dar AlKotob Al-Ilmiyah, pp. 670-671)
Nonetheless, the Holy Prophetsa believed that Zaid was telling the truth and that Abdullah was lying. At the time, however, the Holy Prophetsa remained silent out of prudence and said, “Let us go to Medina and uncover who is dishonourable and who is honourable.” In the end, it was established that Abdullah bin Ubayy was at fault for having said such things. I will also mention the details written on this by Hazrat Mirza Bashir Ahmadra in the future.
Next Friday will see the start of Jalsa Salana UK. Pray that Allah the Almighty blesses all aspects of this event and enables all volunteers to fulfil their duties whilst demonstrating high morals and a passion for sacrifice. May He also keep the guests who have travelled here under His protection. May Allah the Almighty protect all those who are travelling here, those preparing to travel and those who will arrive soon.
I will mention some deceased members and also lead their funeral prayers.
The first mention is of Salimah Bano Sahiba, wife of Hamid Kausar Sahib, who is serving as the Nazir Da’wat ilallah in Southern India. She passed away recently.
[Surely, to Allah we belong and to Him shall we return.]
She was a musiah [part of the AlWasiyyat scheme]. Muhammad Hamid Kausar Sahib writes, “She was the daughter of the late Abdul Ghani Sahib of Bhaderwah, Jammu Kashmir, who pledged allegiance through Maulvi Muhammad Hussein Sahib in 1935. Until the partition of India took place, he travelled to Jalsa Salana Qadian every year on foot through mountainous and icy terrain, while some
of his journey was on horse cart. He very passionately listened to the addresses of Hazrat Musleh-e-Maudra.” He further writes about his wife: “The allowance we received as life-devotees was minimal, however, she always remained content within her means. She hosted guests as well and would say that Allah the Almighty has blessed this minimal allowance in extraordinary ways. She was content with what she had and never complained.” This is a lesson for those people who complain at times. Kauser Sahib further writes, “I was transferred from Srinagar from my first posting to Mumbai, and she served there as president of Lajna Imaillah. Thereafter, I was transferred to Kababir. Upon moving, she said it was difficult for her to learn Arabic, and so she would learn the basics of conversation. She very swiftly picked up the language and played a vital role in the education and moral training of the women.”
For 11 years, from 1986 to 1997, she served as president of Lajna Imaillah in Kababir. She organised the institution of Lajna Imaillah there. She also initiated the annual ijtema. Hazrat Khalifatul Masih IVrh also praised her and said that the annual ijtema of the women’s association in Kababir is taking place (the Ijtema’ was taking place at the time) and that this was their fifth ijtema’. He further said that the whole of the women’s association in Kababir consisted of Arab women with the exception of one woman who is from Kashmir, India, however, she has also become like the Arabs. She became one of them and then ensured their moral training.” He further states, “Then, in 1998, I came back to Pakistan and she came back with me. Until her health and the conditions permitted, she would go to Bait-ud-Dua, Masjid Mubarak, Bait al-Zikr and Bahishti Maqbarah almost every day to offer prayers.”
Sharif Odeh Sahib, the national president of the Jamaat in Kababir, writes, “She was appointed as the first president of Lajna Imaillah. For six consecutive years, she served in this capacity (her husband stated a longer period, whereas here, six years are mentioned). Nevertheless, she served in this capacity as long as she remained there). Through various religious lectures and activities, she played a key role in the moral training and education of the women. Her kind treatment and excellent morals paved the path for her to successfully forge good relationships. She learnt to converse in Arabic quickly, and she assimilated into the youth of the Community there as though she was one of them.”
He further says, “For the past twenty years, from her return to Qadian to her demise, she maintained contact with the women of Kababir. Whilst in Kababir, she cared for the guests of the Promised Messiahas. She was especially hospitable. She was watchful over the cleanliness of the Jamaat’s centre as well.”
She is survived by one daughter and two sons. One of her sons, Ataul Majid Mubashir Kausar, is serving as a missionary in MTA Al-Arabia in Qadian. Her daughter, Bushra Kausar, is in Holland and wife of Dr Aimen Odeh. She is serving as National Secretary Khidmate-Khalq in Lajna Imaillah in Holland. Her
younger son, Sharif Kauser — in fact, her older son, Mubashir Kauser, is serving in MTA Al-Arabia here in the UK. Sharif Kausar is a missionary serving in Qadian and is also Naib Sadr of Majlis Khuddamul Ahmadiyya, as well as Additional Head of the Audio and Video Department. May Allah the Almighty bestow His forgiveness and mercy upon the deceased and enable her children to carry on her virtues.
The second mention is of Noorul Haq Mazhar Sahib of Lahore. He was the father of Raghib Ziaul Haq Sahib who is a missionary in Tanzania. He recently passed away.
[Surely, to Allah we belong and to Him shall we return.]
By the grace of Allah the Almighty he was a musi
Raghib Ziaul Haq Sahib writes, “Ahmadiyyat was introduced to his family through his grandfather Munshi Muhammad Din Sahib who, along with his uncle, expressed interest in doing bai’at in 1905 and this interest led him to go to Qadian, although he went on to do bai’at later. He also had the honour of offering prayers behind the Promised Messiahas He requested to pledge allegiance however it was announced that the Promised Messiahas was feeling unwell and so the bai’at could not take place on that day. Thus, he returned and then later pledged allegiance at the hand of Hazrat Khalifatul Masih Ira
In 1974 he was living in a home which he rented, and opponents set the house on fire as a result of which everything in the house burned down. No one would offer him refuge; then an Ahmadi gave him refuge in his home.” He says, “My father got by in that small home with patience and gratitude. He never uttered a word of complaint, nor did he lament that everything he had was burned. In turn, sometime later Allah the Almighty enabled him to build his own home and he would always say that Allah the Almighty granted all of this to him in return for his sacrifices in 1974.
In 1974, he was on security duty at the mosque in Mughalpura when nonAhmadis attacked the mosque. They struck him in the head with an iron rod, which injured him and this scar remained on his head for the rest of his life.” He says, “I have always seen my father offer tahajjud [predawn voluntary prayers] with fervency and he would be particular about offering his prayers. His home served as the Prayer Centre, and he would lead the five daily prayers. He would advise everyone at home to recite the Holy Quran and offer their prayers.” He says, “Once the cleric from the local town delivered a speech saying that Ahmadis have a different Quran and that they offer prayers differently.” He says, “At that time one of our non-Ahmadi neighbours was sitting in the mosque and he stood up and said, ‘Maulvi Sahib, you are wrong because on our street there is only one home from which the sound of the Quran being recited can be heard and that is the home of Noorul Haq. He recites the same Quran which we recite.’”
These days, clerics are so feared that no one could even say this. In any case, he was
renowned as an honourable elder in his town. During his final illness, even staunch opponents of Ahmadiyyat visited him to see how he was doing. He was extremely generous and caring towards the poor. He would send rations to the needy without telling anyone. He is survived by one son and three daughters. One of his daughters, Amatul Mateen, is the wife of Aleem Mahmood Sahib, who is a missionary and due to being in Ghana, she was unable to attend the funeral nor was she there at the time of his passing. His son, Raghib Ziaul Haq, is serving as a missionary in Tanzania and due to being in the field of service, he was unable to take part in his father’s funeral. May Allah the Almighty grant the deceased forgiveness and mercy and grant everyone patience and forbearance.
The next mention is of Amatul Hafeez Nighat Sahiba, wife of the late Muhammad Shafi’ Sahib of Rabwah. She also passed away recently. The deceased was a musia
Editor-in-Chief:
She was the mother-in-law of Mubarak Tanvir Sahib, who is a missionary in Germany. Her daughter Amatul Jameel Ghazalah is the National Vice President of Lajna Imaillah Germany.
Amatul Jameel Sahiba writes, “My mother was regular in keeping fasts and offering prayers. She possessed lofty qualities and was a pious individual. If ever anyone requested her for prayers, she would consider doing so compulsory for herself and would begin praying with complete concern while being invested and with pain in her heart. She had a bond of extreme loyalty with Khilafat, and she also taught the same to her children. She would be at the forefront of serving the Jamaat and she practically taught us that true value lies in service to the faith. She served Lajna Imaillah in various capacities. She had a passion for propagating the faith. She would walk to distant places in order to propagate the faith when there was not
as much opposition, and it was permissible to do Tabligh. She continued propagating during a time when lawsuits were not filed for doing so. She would organise medical camps and would distribute homoeopathic medicines. Through her efforts, Allah the Almighty enabled about 50 people to do bai’at, in other words, people joined the Jamaat through her efforts. Although by worldly standards she was not very educated, she had a passion for obtaining knowledge. She would read religious books and would be able to have knowledgeable conversations and she would speak to everyone according to their own level of understanding. She never let a person in need leave her house empty-handed. She always advised women that rather than begging they should try to earn a living. She housed many underprivileged girls in her home and saw to their education and then also happily bore the expenses for their marriages. She always treated them
with great kindness.”
Ghazala Sahiba says, “When I went to meet her, she said, ‘You are a life-devotee, which is why I will not hold you back; you should return after your leave is complete.’ I also intended to call my brother when her illness became severe; however, she said, ‘No, he is a life-devotee; leave him be.’” She is survived by two sons and two daughters and many grandchildren, all of whom are serving the Jamaatin one way or another. She created a very virtuous atmosphere in her household. By the grace of Allah the Almighty both of her sons-in-law are serving the Jamaat.
May Allah the Almighty grant her forgiveness and mercy and enable her progeny to carry on the legacy of her virtues.
(Official Urdu published in the Daily Al Fazl International. Translated by The Review of Religions.)
Qaasid Muin Ahmad | Executive
Editors: Ataul Fatir Tahir, Aqeel Ahmed Kang
Research: Awwab Saad Hayat, Iftekhar Ahmed
Jalees Ahmad, Ata-ul-Haye Nasir