Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
Brazil’s ban of X (formerly Twitter) for its alleged role in spreading false news and hate speech has rocked the online world. A Brazilian judge ordered the social media giant to be taken down in the country over a long-standing dispute with its founder Elon Musk.
Supreme Court judge Alexandre de Moraes made the order after Musk failed to name a legal representative in Brazil. This feud has been happening publicly for months after X did not comply with legal orders to block certain accounts which were accused of spreading hate and fake news. Fines equating to £2.5m were also levied.
In response, Musk said Brazil has an “oppressive regime”. The head of Brazil’s telecom regulator Anatel has said it has received a court order to suspend X. The platform is now illegal in the country, and anyone using VPN (virtual private networks) to access X can be fined up to the equivalent of £7,000 a day.
This is not the first time X has landed itself in hot water. There has been increasing scrutiny of social media platforms worldwide in recent years, with X often at the forefront of such debates. In
Abu Zabyan [Husayn ibn Jundub] informed us that “I heard from Usama ibn Zaydra, who said, ‘The Messengersa sent us towards [the tribe of] Al-Huruqah. We attacked them at dawn, defeating and driving them away. An Ansari man and I pursued one of their men. When we cornered him, he exclaimed, ‘La ilaha illAllah’ [There is no god but Allah]. Hearing this, the Ansari halted, but I struck him with my spear and
Successful Jalsa Salana Germany 2024 and prayers of Ahmadis of Sudan
During his Friday Sermon, delivered on 30 August 2024, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, said:
<< Continued from previous page
October 2023, officials from the European Union raised concerns about X being a significant source of misinformation. Vera Jurouva, Vice President of the European Commission, stated that X had the “largest ratio of mis/disinformation posts” among other social media platforms, emphasising the need for more robust efforts to combat this issue.
The good side of X
But here’s the thing: X isn’t all bad. In fact, quite the opposite. It’s actually been extremely helpful lately, especially in showing the suffering of Palestinians at the hands of Israel. In all honesty, X has played an integral role in disseminating real-time information with unfiltered on-the-ground coverage from Gaza, brought to the public domain by Palestinian users themselves. This new form of immediate, unmediated reporting has challenged the traditional monopoly of mainstream media outlets on narrative-shaping.
While established news organisations often present a carefully and meticulously curated view of events, X has enabled a more diverse range of voices to be heard. This has been particularly evident in the coverage of the various humanitarian crises taking place in the world, where X users have shared first-hand accounts and imagery that might otherwise not have reached a global audience through conventional media channels. This is important because it changes how we get our news. Before, we mostly relied on large news companies to tell us what was happening. What they said, we had no option but to blindly accept. Now, with X and other such platforms, we can hear directly from people who are there. It’s raw and real.
Not only this – it has also served as a means to rectify and correct fake news which has actually been spread on mainstream media, such as that of the reports of babies being beheaded by Hamas during the early days of the Palestine-Israel crisis. It turned out that there was no such thing, and had X not been in the picture, so many would have believed the reports broadcast by mainstream media.
Double-edged sword
You see, this is where the catch is. It’s a double-edged sword. The same freedom and unfiltered access to post whatever you like, which makes X so great for sharing real news and countering false narratives, also makes it equally easy for fake news to spread. Not just misinformation, but also outright hate speech – seen by the likes of Tommy Robinson and Donald Trump.
This Brazil situation shows us we’re at a turning point. X and other social media sites have their problems. There is no denying this. But they are also extremely important. They help us see what’s happening in the world in ways we couldn’t before. We shouldn’t just shut these sites down when there are hurdles. Instead, we need to make them better. We need to find a way to stop fake news without stopping people from sharing real, important information.
In the end, it’s about finding a balance. We want to stop harmful lies from spreading, but we also want to keep the good parts of social media. It’s not easy, but it’s important. This isn’t just about X or Brazil. It’s about how we all share and receive information in today’s world. Without following the Quranic injunction of objectively verifying any piece of news one receives, a healthy social media atmosphere – one free of misinformation –will never become a reality.
“With regard to Jalsa Germany, I would like to say that the non-Ahmadi [guests] who attended, as well as those attending for the first time, expressed very positive impressions and great happiness, and they also highly praised the [overall] atmosphere. Similarly, through this medium—via media coverage and news—Islam Ahmadiyyat’s true teachings and its message have reached several million people. In this respect, the Jalsa serves as a significant means of tabligh, reaching places where we ourselves cannot physically reach, thereby propagating and conveying the message of Islam. May Allah the Almighty bring forth blessed and farreaching results from this convention, and may He enable Ahmadis to continue to benefit from its [blessings] in a true and meaningful way. [Amin]
“Remain focused on prayers. May Allah the Almighty always envelop us in His grace and mercy.” [Amin]
After this, Huzooraa, led the funeral
Lajna Imaillah Finland holds its 8th annual ijtema
Rehana Kokab
Sadr Lajna Imaillah Finland
Lajna Imaillah Finland held its 8th annual ijtema on 10–11 August 2024 at the newly acquired premises, marking the site of Finland’s first Ahmadiyya mosque. Planning for the ijtema began several months in advance and I had the honour of supervising the process. The Talim and Nasirat departments of Lajna Imaillah Finland prepared the syllabus for the academic competitions, which included categories for Lajna members, nasirat, and children under seven years of age.
The first day commenced at 10:40am with the recitation of the Holy Quran, followed by the Lajna pledge and a poem. After the opening session, academic competitions for Lajna members and nasirat began. Competitions for the young children were held during the second session of the day.
The closing session started with another recitation from the Holy Quran, followed by a poem and a presentation highlighting Lajna Imaillah Finland’s achievements over the past year. I then had the honour of delivering the concluding speech, which was
prayer in absentia for a Sudanese Ahmadi, Imam Muhammad Bello Sahib, who had recently passed away. Huzooraa also requested prayers for the Ahmadis of Sudan, saying:
“These Ahmadis have also scattered into various parts of Sudan in order to save their lives and find peace, and even now in different areas, they are living in great hardship and poverty. May Allah the Almighty [...] strengthen the faith of [these] Ahmadis. May Allah the Almighty change their circumstances. As I mentioned, there is great unrest in the country; may Allah the Almighty bring an end to this disorder. May Allah the Almighty have mercy on these people and make them fulfil the rights of one another. May Muslims fulfil the rights of brotherhood towards each other, and may Allah the Almighty remove the discord within Islamic governments. May Allah the Almighty grant Ahmadis the ability to live a life of true peace and tranquillity.” [Amin]
<< Continued from previous page
killed him. When we returned and the incident was reported to the Prophetsa, he said, ‘O Usama! Did you kill him after he had said, ‘La ilaha illAllah’?’ I replied, he said it only to protect himself. However, he repeated [his question] so often that I wished I had not become a Muslim before that day.’” (Sahih al-Bukhari, Kitab al-magazi, Bab ba’thu n-nabiyyisa usamata bina zaydin ila l-huraqati min juhaynah, Hadith 4296)
Purity through Allah’s grace and prayer
“It is indeed a fact that no one can attain purity unless God Almighty Himself purifies them. Carnal desires can only be subdued through God’s grace and sincere zeal, both cultivated through prayer [du‘a]. And this strength is solely attained through prayer.” (Tafsir Hazrat Masih-e-Maud, Vol. 1, p. 658)
followed by the prize distribution ceremony. The ijtema was attended by members from four majalis across Finland, with a total attendance of 110, including 60 Lajna members, 14 nasirat, 34 children, and two guests.
Hazrat Mirza Ghulam Ahmadas, In His Own Words
Tolstoy and Ahmadiyya
How Messianic ambition met a Messiah
Ahmadiyya Archive and Research Centre
Hazrat Mufti Muhammad Sadiqra was one of the earliest companions of Hazrat Mirza Ghulam Ahmad, the Promised Messiahas, who had given up his career in the government service to serve his master. Alongside a number of other services, his proficiency in the English language got him the opportunity to become a window that opened into the Western world for Hazrat Ahmadas
John Hugh Smyth-Pigott’s claim of divinity, Dowie’s claim of being the Elijah, and details of the religious atmosphere of the West, were brought to the notice of Hazrat Ahmadas by Mufti Sadiqra. His role was what would today be termed as private secretary.[1]
In this role, he wrote extensively to influential figures of the Western world and introduced them to Hazrat Ahmad’sas teachings as the revivalist of faith – awaited by all religions to appear in the latter days. One such figure that Mufti Sadiqra came in contact with was Count Leo Tolstoy – more commonly known as a novelist but actually a man with deep religious aspirations.
A quick glimpse into Tolstoy’s life shows how he had journeyed through his life from being an Orthodox Christian to becoming a Christian anarcho-pacifist, to a self-styled socio-religious reformer. He was excommunicated from the Russian Orthodox Church for his “flawed” beliefs in 1901 – just two years before Mufti Sadiqra got in touch.[2]
Some scholars debate that Tolstoy was not excommunicated by the Church but had instead voluntarily parted ways with institutionalised Christianity. Whatever the case, the divorce had brewed over decades and did not just happen overnight; although his novella Resurrection is said to be the trigger.
Tolstoy, in his autobiographical accounts, refers to an episode of moral crisis in 1870, which he sees as a blessing in disguise that brought about spiritual awakening in his heart and soul. It was from this point onward that he lost faith in the orthodox Christianity’s dogma and ritual, and started paving way for his own personal understanding of Jesus and his teachings.
He laid out his personal beliefs in his work What I Believe (1884) where he emphasises on understanding Jesus’s ethical teachings with special reference to his Sermon on the Mount. Tolstoy understood the teaching of presenting the other cheek to have deeper meaning and a call to “non-resistance to evil by force”.
Tolstoy remained a Christian all his life despite having given up belief in orthodox
Christian dogma by the age of 18. He was in search of a better understanding of life – something that orthodox Christianity had failed to provide. The young, disgruntled Tolstoy may have broken religious bonds with the institutionalised church, but emotional ties remained intact and his wayward soul led him into a state of depression. This happened in 1877 – the moral crisis that he refers to, while the spiritual awakening came from reconnecting with Christianity when he visited Optina Pustin Monastery in the same year.
But this reconversion too did not last very long, and only a couple of years after, he was grappling with rationalising his faith.
Looking back at this bumpy journey of his spiritual life, he wrote in 1884:
“I have lived 56 years and, with the
exception of the last 14 or 15 years of my childhood, I was for 35 years of my life a nihilist in the literal sense of the word – that is to say, I was neither socialist nor revolutionary, in the commonly-accepted sense of the word: to me, nihilism signified the absence of all religion …”[3]
About what he had reached, he said:
“I believe in one incomprehensible and benevolent God; I believe in the immortality of the soul and in eternal retribution for our deeds; I do not understand the mystery of the Trinity and the birth of the Son of God …”[4]
Tolstoy’s autobiographical accounts lead one to realise that he was inspired by messianic aspirations where he envisaged “the establishment of a new religion suited to man’s level of development …”.
He expressed his desire quite openly to “work consciously to bring man back to religion, such is the basis of the idea which I hope will occupy my enthusiasm”.
This messianic idea dictated most part
of his latter life – the force of which led him to explore other religions like Islam, Bahaism, and Hinduism.
He had ended up believing that it was not reasonable to believe that “God had come down to earth and then gone back up to heaven”; nor was he ready to believe in resurrection, as he saw it “impossible to go up to heaven because there isn’t one, just our illusion of a canopy of heaven …”
In his quest for the true meaning of Christianity, he had realised that the actual beliefs had been corrupted by the institution of the Church to suit their political and economic agendas. What he didn’t realise was that he had reached very close to the teachings of Hazrat Ahmadas in this regard.
It was at this point that Mufti Sadiqra reached out to Tolstoy offering him the teachings of the Promised Messiahas who had demystified not only the Christian Jesus, but the orthodox Muslim one too.
For this brief study, we take three samples of Tolstoy’s correspondence before turning to his correspondence with the Ahmadiyya mission through Mufti Sadiqra
Tolstoy and the Baha’i faith
Tolstoy first heard of the Baha’i faith in 1901, although he had been familiar with Babism from earlier on, and also impressed by the Babi beliefs. We know this from his reply to a Gabriel Sacy, a Frenchman of Syrian origin, and a Baha’i.
Sacy, writing to Tolstoy on 13 May 1901, expressed his acceptance of Tolstoy’s concept of a unified faith. In doing so the Baha’i admirer of Tolstoy conforms to Tolstoy’s understanding of Christianity, rather going beyond in saying that Jesus “represents a very important Manifestation of the Divine Essence, destined to lead humanity towards progress”.
Tolstoy, replying to his newfound Baha’i friend on 10 August 1901, tells him that he has read everything on Babism, but “What is Baha’i?”
Tolstoy cannot keep his aspirations inconspicuous and tells Sacy that “your concept of messianism inspires me, as well as Babism to which you belong.” Tolstoy saw in Babism/Bahaism so much common with Christian anarchy, that, he thought, “… sooner or later they are destined to join forces.”
A few months later, Tolstoy is visited by another Baha’i, a Persian merchant, Mirza Azizullah Jadh-dhab Khurasani, who gives a detailed account of this meeting in his diary. Jadh-dhab arrived in Yasnaya Polyana on 17 September, and the meeting took place the following day on 18 September 1902.
Tolstoy showed a great deal of interest in the Baha’i faith, especially in whether it was being accepted by non-Islamic nations. Jadh-dhab, with an equal level enthusiasm, explained:
“Among Jews many have accepted the Baha’i Faith, in Hamadan, Yazd, Tehran, Khurasan (in Iran), likewise in the Caucasus and America. I myself am a Jew from Khurasan. Among the Zoroastrians many have become Baha’is, both in Iran and in Bombay. Among the Christians, there are some in America, Paris, Germany and London, as well as Egypt.”
At the close of the meeting, Tolstoy is asked what he thinks about Bahaullah.
“How could I deny him? I have wished to educate certain Russians, and I have been subjected to house-arrest, with Police installed in order to ensure no one visits me. Obviously this cause will conquer the whole world. I myself have already accepted Muhammad.”
Tolstoy here is referring not to Bahaism, but his own self-conceived messianic movement that will “conquer the world”. With the Bahais, he was merely testing the waters it appears, as in the following few years (1903-1906) he not only lost interest in Bahai faith, but developed a certain level of aversion towards it.
On 4 April 1904, a French lawyer, Hippolyte Drefus, sent Tolstoy his translation of Bahaullah’s Kitab-i-Iqan, entiltled Le Livre de la Certitude. Tolstoy’s reply must have shocked his Bahai admirers:
“Thank you for sending me the book by Bahaullah. I regret that I am obliged to say that reading this book has completely put me off Bahaullah’s teachings. This book merely contains insignificant and pretentious phrases which have no other purpose but to confirm the old superstitions which are completely devoid of any moral and religious content, in the true sense of the word.”
Tolstoy was most certainly trying to assess if Bahaism could provide him the ecology for his own messianic movement. Having seen no prospects, he wrote, on 31 July 1904, to his friend, the American
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat
6 - 12 September
6 September 1934: Hazrat Mirza Nasir Ahmadrh embarked on his journey to England to pursue higher studies at Oxford. Hazrat Muslehe-Maudra penned a thirty-page set of guidelines and instructions. Additionally, Hazrat Nawab Mubaraka Begumra wrote a heartfelt poem filled with prayers, commencing with the following lines:
The voyage concluded on 22 September, upon reaching his destination. (Tarikh-e-Ahmadiyyat, Vol. 6, p. 187)
6 September 1947: On this day, Hazrat Musleh-e-Maudra chaired a pivotal session of Majlis-e-Shura in Lahore to address the challenges that arose following the Partition of India. Over the course of about five hours, Huzoorra provided a comprehensive roadmap for the Jamaat to navigate these turbulent times. The session, held at Ratan Bagh, Lahore, was attended by around 150 delegates and resulted in the adoption of six key resolutions to address the situation concerning Qadian and the Ahmadiyya Muslim Jamaat at large. (Tarikh-e-Ahmadiyyat, Vol. 10, p. 46)
7 September 1927: On this day, a session of the Unity Conference in Simla took place at the hall of Brahmo Samaj Mandir under the chairmanship of Muhammad Ali Jinnah. During this session, Hazrat Musleh-e-Maudra delivered a significant address, advocating in favour of the Muslims’ demand for a separate electorate. (Tarikh-eAhmadiyyat, Vol. 4, p. 614)
7 September 1974: On this day, the National Assembly of Pakistan, through a constitutional amendment, declared Ahmadis as non-Muslims.
For a deeper understanding of this significant event, refer to Husain Haqqani’s book Reimagining Pakistan
and see “1953-1974: A story of a state turning against its citizens” at alhakam.org (6 September 2019, pp. 8-9).
7 September 2016: On this day, Hazrat Khalifatul Masih Vaa inaugurated the Subhan Mosque in Mörfelden-Walldorf, Hessen, Germany. (“New Ahmadiyya Mosque opened in Morfelden-Walldorf, Germany, by Head of Ahmadiyya Muslim Community”, www. pressahmadiyya.com)
8 September 1894: On this day, the Promised Messiahas notified Hazrat Haji Seith Allah Rakha Abdur Rahmanra through a letter that he had received his financial contribution. He shared that a new book, Anwar-ul-Islam, along with an important announcement regarding Abdullah Atham, was being printed with the support of his donation. In this letter, Hazrat Ahmadas kindly provided a summary of the book and details of the prophecy concerning Atham for Hazrat Seith Sahibra On the same day, the Promised Messiahas responded to a letter from Hazrat Munshi Rustam Alira, informing him of the favourable outcome ordained by God Almighty in the matter of Abdullah Atham. Huzooras mentioned that to clarify the entire situation, he had prepared an announcement, and 5,000 copies were being printed and would be sent to him soon. Hazrat Ahmadas encouraged him to rejoice, as God had manifested a clear sign in favour of Islam through the victory of the Muslim camp. (Maktubat-e-Ahmad, 2008, Vol. 2, pp. 331-333, 603)
8 September 1928: Hazrat Muslehe-Maudra delivered the concluding dars of the Holy Quran at the Aqsa Mosque in Qadian, marking the end of a month-long series of Quranic duroos. The dars extended from morning until noon. After
completing the final dars, Huzoorra led the congregation in silent prayer and distributed prizes to those who had achieved exemplary results in an examination based on the duroos. (Tarikh-e-Ahmadiyyat, Vol. 5, p. 59)
9 September 1966: On this day, Hazrat Khalifatul Masih IIIrh declared a spiritual jihad against harmful customs and innovations. He instructed:
“I direct the attention of the Nazarat Islah-o-Irshad to gather all the harmful customs and innovations found in various regions of our country and to ensure that our Ahmadi brothers and sisters remain free from these customs and innovations.” (Khutbat-e-Nasir, Vol. 1, pp. 375-386)
9 September 1983: On this day, during his tour of the Far East, Hazrat Khalifatul Masih IVrh delivered the Friday Sermon in Singapore. On the same day, Huzoorrh also laid the foundation stone for a new mosque there. This marked a historic first, as it was the first time any Khalifatul Masih had toured that region. (Khutbat-e-Tahir, Vol. 2, pp. 465-478)
9 September 1988: During the Africa tour, Hazrat Khalifatul Masih IVrh delivered his Friday Sermon in Tanzania on this day. On the same day, Huzoorrh also gave a lecture to students and faculty at the renowned University of Dar-esSalaam. (Silsila Ahmadiyya, Vol. 4, p. 850 and Khutbat-e-Tahir, Vol. 7, pp. 617–624)
The inauguration of Basharat Mosque, Pedro Abad, Spain, 1982
Hazrat Khalifatul Masih V addressing dignitaries, general public and community members at the Subhan Mosque inauguration ceremony
10 September 1982: On this day, Hazrat Khalifatul Masih IVrh inaugurated the Basharat Mosque in Spain by delivering the Friday Sermon and leading the prayer. Following the sermon, Huzoorrh took bai‘at. Later in the day, at 5:30pm, he addressed a press conference, and at 7pm, the formal inauguration ceremony took place. During this event, Huzoorrh delivered a speech to an audience of over 2,000 guests from 40 countries.
10 September 1983: During his tour of the Far East, Hazrat Khalifatul Masih IVrh was in Singapore on this day. Huzoorrh presided over the historic session of the first-ever Majlis-eShura of the Jamaat in Singapore, with delegates from Indonesia and Malaysia also in attendance. (Silsila Ahmadiyya, Vol. 4, p. 825-826)
11 September 1927: On this day, Hazrat Musleh-e-Maudra delivered a lecture at the Elphinstone Hall in Shimla and made the Muslims aware of their individual and national responsibilities.
For more details, see “Communal harmony, Unity Conference and Muslim rights: Hazrat Musleh-eMaud’s 1927 visit to Shimla” at alhakam.org (24 February 2023, pp. 13-16).
12 September 1931: On this day, Hazrat Musleh-e-Maudra attended the first day of a two-day session of the Kashmir Committee held in Sialkot. He participated in both days of the session. (Tarikh-e-Ahmadiyyat, Vol. 5, p. 482)
12 September 1959: On this day, the Noor Mosque in Frankfurt, Germany, was inaugurated by Hazrat Sir Muhammad Zafrulla Khanra. The foundation stone of this mosque had been laid earlier by Chaudhry Abdul Latif Sahib, the In-Charge of the German Mission, on 8 May 1959. The opening of the mosque received coverage from the German press, including publications like Frankfurter Rundschau. The mosque’s design was created by Mr Zafrullah Knaak, and the construction was completed under the supervision of Mr Schmidt. (Tarikh-e-Ahmadiyyat, Vol. 20, p. 525)
author Ernest Crosby:
“Dear friend, I was very interested by Bahaism, and I know all about it. I believe this sect has no future …”[5]
The fling of Bahais and Tolstoy, despite mutual flattery, fell flat – both saw no future for their agendas in each other. Tolstoy had his own messianic worldview where he was the central figure, and Bahaism had its own, where Tolstoy was not the central figure –nor was there room for anyone other than Bahaullah to take the centre stage.
Tolstoy and Islam
While in Jadh-dhab’s account we find Tolstoy admiring Islam and having “accepted” Muhammad, the prophet of Islam, his mercurial ideologies seem to have shifted soon after. A conversation between Tolstoy and his ardent admirer SD Nikolayev, heard and reported by Tolstoy’s doctor Makovitsky, explains Tolstoy’s ideas on Islam. Tolstoy is reported to have said:
“I consider Islam as a form of Christianity, which has emerged from apocryphal Christian traditions …
“Whatever has passed into Islam Christianity is good, whatever comes from Muhammad is coarse.
“… The doctrine of the Muslim sects of Babism is purely Christian.”[6]
We find here Tolstoy’s rejection of not only Islam, but Christianity and Babism too – Babism being the term he interchangeably uses for Bahaism.
Then lands on Tolstoy’s desk, in the early summer of 1904, a letter from Muhammad Abduh (1849-1905) – an influential ideologue of Islamic modernism, and later the Grand Mufti of Egypt.
Muhammad Abduh was a strong advocate of unity of all religions for he focused first on the sectarian divide within Islam before turning to other faiths. Christianity being the second largest religion in his homeland, he invested his thought into Christian-Muslim harmony and a prospective unity of both Abrahamic cousins.
A protégé of Jamal al-Din al-Afghani, Abduh stood for what is rightly termed today as political Islam. With a strong panIslamic worldview, Abduh saw Islam as the one faith that should dominate the world in every way – from faith to political ideology, from economics to societal structure, from legislation to judicial processes.
While attracting a following from within the Egyptian intellectual circles, Abduh’s ideology earned him a great deal of notoriety in the predominant clergy of Egypt who went so far as to declare him an infidel, and driving him to live a life of exile in Paris for a period of several years.
In his desperation to materialise his imagination of a world unified under his Islamic worldview, Abduh ended up not only exploring the Freemasonry but also signing up for it and becoming an active member of the Lodge.[7]
He must have come across Tolstoy’s works and messianic thought earlier, but he seems to have held back his admiration until 1904, when he first wrote to the anarcho-pacifist. His first letter reached Tolstoy through a friend, art historian Sidney Cockrell, and Tolstoy replied to the intermediary first:
“I have now received the Mufti’s letter
and I am very grateful to you for sending it to me. The Mufti’s letter is so Oriental in its praise that it is difficult for me to answer it. But I will try to do so and I am very glad to communicate with such an interesting person.”[8]
The following day, 13 May 1904, Tolstoy wrote directly to Muhammad Abduh, who was then the Grand Mufti of Egypt:
“I have received your good and overly praiseworthy letter and I hasten to reply to assure you that it has given me great pleasure in bringing me in into contact with an enlightened man, though of a different faith from that in which I was born and brought up, but of the same faith with me, for faiths are different and there are many of them, but there is only one faith, the true one. I think I am not mistaken in assuming, from your letter, that the faith I profess is the same as your faith, and consists in acknowledging God and his law, in loving one’s neighbour and doing others what one would like them to do to you. I think that all true religious principles flow from this, and that they are the same for Jews, Brahmins, Buddhists, Christians, and Mohammedans alike. I think that the more religions are filled with dogmas, precepts, miracles, superstitions, the more they divide people and even create unfriendliness, and, on the contrary, the more they are purified, the closer they reach the ideal goal of mankind
– common unity. That is why your letter was very pleasant to me, and I wish to remain in communication with you…”[9]
Historians and Tolstoyans seem not to find the trigger point of the correspondence between the two, and what might have led to it. This cannot be possible without looking into what sculptured the Muhammad Abduh as we know him.
Abduh was a close friend and confidant of Wilfrid Blunt – an English poet, traveller and horse-breed aficionado. Blunt, much like Tolstoy, remained unsettled in his sense of belonging to any faith – born and raised a Christian, turned atheist, supposedly accepted Islam, but sought the blessings of a priest on his deathbed.
Known to be an anti-imperialist, Blunt supported movements and uprisings brought about by Egyptian nationalists. He was close to Cromer, the Counsul-General of Egypt and promoted Abduh in the circles of the British bureaucracy of Egypt. Blunt
and his wife were both fanatic admirers of Tolstoy.
In his diary, later published as My Diaries, Blunt writes on 28 November 1895: “Today, I went to Cairo and saw Lord Cromer … He then talked of other matters and of the possibility of Mohammed Abdu being head of the Awkaf. This I, of course, strongly commended.”[10]
Abdu’s vision of a liberal Islam endeared him to the British, Lord Cromer (CounselGeneral of Egypt) in particular who held very strongly the opinion that Egypt could not catch up with the modern world without breaking ties with Islam. Abduh, vocal as he was about his political Islam, was certainly seen as helpful in such colonial agendas.
Blunt’s diary is full of intelligence provided by Abduh from the nationalist and Khedive circles, and passed on to the likes of Cromer.
Blunt and his wife Anne were also friends with Cockerell who visited the couple in Cairo in early 1904. During this visit, he was introduced to Abduh who, as known from Cockerell’s letter to Tolstoy on 2 May 1904, handed him a letter to be sent to Tolstoy.
This was happening at a time when Tolstoy had only just been excommunicated by the Russian Orthodox Church and was now fully active in setting up his movement to materialise his concept of a unified religion where his messianic ideals left him in charge of its global implementation. Cockerell, a diehard Tolstoyan, wrote in the aforementioned letter to Tolstoy:
“I was lately in Cairo and [Abduh] entrusted me with the enclosed letter to be forwarded to you …
“At a time when your brave statement about the unfortunate conflict in the East may have aroused the hostility of many, you may be supported the sympathy expressed by a wise man of another religion who has suffered because his principles have not always been shared by his countrymen.”[11]
So here we have proponents of Tolstoyan worldview trying to marry a reformist ideology to Tolstoy’s messianic ambitions.
Before closing this section, let’s have a quick look at the Grand Mufti’s flirtations with Tolstoy in the letter that Tolstoy replied to:
“Although we have not had the pleasure of meeting in person, your spiritual world is familiar to us. The light of your thoughts has shone upon us, and the sun of your ideas has risen in the heavens, which has linked you with enlightened minds.
“God has shown you the way to understand the mysteries of human nature, according to which He created men, and He has enlightened you as to the purpose to which He is guiding the human race.
“… By turning your eyes to religion, you have torn the veils of oblique traditions and come to understand the essence of monotheism.
“… You raised your voice to call people to what God had directed you to do, and you were the first to follow the path, drawing them along with you …”[12]
“The Mufti’s letter is so Oriental in its praise that it is difficult for me to answer it …,” said Tolstoy; the author finds it difficult to even copy it here.
The letter is flattery at its best (or worst rather) where Muhammad Abduh is searching for a scope in someone who,
Muhammad Abduh | Wiki Commons
in return, is seeking the same for his own messianic ambitions in Abduh’s ideology.
Only two letters are known to have been exchanged before the two revivalists lost touch. They could not find in one another the prospects of their respective desired outcomes.
Tolstoy and Hinduism
From Karl Marx and Engels to Tolstoy, India had remained a favourite model for analysing colonial rule – thanks to the diverse and pluralist nature of the Indian society.
Differing from the Marxian theory of India’s future, Tolstoy believed in India’s independence from Colonial rule but through peaceful means. For fruition of his global worldview – stemming from Christianity and creeping into world religions – Tolstoy saw in India a laboratory where his messianic ideas could potentially bring back gains.
The irony was that Tolstoy yearned for a socio-political-economic movement to be launched in the name of religion. This led to his correspondence with two Hindus, which had started off with what he titled “A letter to a Hindoo”.
Taraknath Das (also spelled Tarak Nath Das), a Bengali revolutionary and anti-colonial activist Hindu, had settled in Canada and started a journal titled Free Hindustan. While trying all possible means for his independence movement, Das decided to reach out to Tolstoy and use his global influence.
Das wrote a letter to Tolstoy on 24
May 1908 asking to intervene in the Indian question:
“… You did immense good by the literary works about Russia. We pray to you that if you have time at least to write an article about India and thus express your views about India!
“By the name of the starving millions I appeal to your Christian spirit to take up the cause.”[13]
Tolstoy replied through a long treatise and titled it A letter to a Hindoo, published Das’s Free Hindustan.
While Das was expecting a revolutionary solution from Tolstoy, he was on the contrary advised that the solution to India’s problem lay in a non-violent retaliation: “Forcible resistance to evil-doers involves such a contradiction as to utterly destroy the whole sense and meaning of love”, Tolstoy had written back.[14]
Tolstoy’s reply might not have met Taraknath Das’s expectations, it most certainly touched the heart of Mohandas Karamchand Gandhi, then a young lawyer in South Africa trying to carve a way through colonial atrocities – both in South Africa and back home in India.
Gandhi was in London when he stumbled upon this correspondence, published in December 1908. He was already an admirer of Tolstoy for his fictional works, but more so for The Kingdom of God is Within You –a spiritually motivated work of Tolstoy.
This letter of Tolstoy, closer to home as it was, inspired Gandhi to write to Tolstoy, hence starting a long trail of correspondence to span a period of two years – until November 1910, when Tolstoy died.
From his first letter to Tolstoy, dated 1 October 1909, Gandhi seems deeply influenced by the idea of non-violence in the face of violent suppression: “… some of us at least have seen most clearly, that passive resistance will and can succeed where brute force must fail.”[15]
Tolstoy must have found a loyal disciple in Gandhi when, in the same letter, Gandhi advises Tolstoy to tread with political correctness:
“I would also venture to make a suggestion. In the concluding paragraph you seem to dissuade the reader from a belief in reincarnation…
“Reincarnation or transmigration is a cherished belief with millions in India, indeed in China also.
“… My object in writing this is not to convince you of the truth of the doctrine,
but to ask you if you will please remove the world ‘reincarnation’ from the other things you have dissuaded your reader from.”[16]
Tolstoy, in his reply dated 7 October 1909, wholeheartedly accepts Gandhi’s offer to have A letter to a Hindoo translated into Indian vernacular and publicised widely. In doing so, he also incorporates Gandhi’s proposal for political correctness: “… of course, I would accommodate you, if you so desire, to delete those passages in question. It will give me great pleasure to help your edition. Publication and circulation of my writings, translated into Indian dialects, can only be a matter of pleasure to me.”[17]
By the spring of 1904, Gandhi was identifying himself as a “devoted follower” of Tolstoy in his letter dated 4 April.
By the summer of 1910, Gandhi had created, with his friend H Kallenbach, a shelter home for passive resisters in South Africa, and named it Tolstoy Farm – known from Gandhi’s letter of 15 August 1910.
This sample of Tolstoy’s outreach to India through Gandhi, is yet again not only correspondence, but an attempted collaboration between two “mahatmas” – or venerable, great souls – both yearning for a messianic objective.
Tolstoy and Ahmadiyya Islam
We place Tolstoy’s correspondence with the Ahmadiyya missionary, Mufti Muhammad Sadiqra, at the last as it differs in attitude and approach from the three aforementioned religious movements that came in touch with the great writer and thinker of his time – the time that happened to coincide with the budding of the Ahmadiyya community. What brought about this correspondence, initiated obviously by Mufti Sadiqra, is hard to put a finger on. However, we can loosely identify the reasons behind this initiative.
In replying to the Russian Orthodox Church of excommunication, Tolstoy wrote a response titled My reply to the Synod
He addressed the charge sheet brought against him, and that led to his excommunication in detail, but to quote a paragraph from it should suffice to state where Tolstoy stood in terms of his belief:
“Then it is said that ‘I deny God worshipped in the holy trinity, the creator and designer of the universe; I deny Lord Jesus Christ, God-man, redeemer and savior of the world, who suffered for us men and for our salvation, and was raised from the dead; I deny the immaculate human conception of Lord Christ, and the virginity, both before his birth and after his birth, of the Most Pure Mother of God.’
“In regards that I deny the incomprehensible trinity and, having no meaning in our times, the fable of the fall of the first man, as well as the blasphemous story of a God being born of a virgin to redeem the human race – that is perfectly true…”[18]
He went on to describe that he did not believe in all the superstitions attached to the rituals like baptism and eucharist, and also that he found the concept of resurrection unreasonable.
Seeing in Tolstoy a true Christian who, if guided, should ultimately become a true Muslim, Mufti Sadiqra seems to have written to him.
The collection of Tolstoy’s letters includes his replies but not the letters written to him by Mufti Sadiqra. However, Mufti Sadiqra recorded his initial letter in his quasi-autobiography, Zikr-i-Habib:
“Your Highness!
“I read your religious views in the recently published British Encyclopaedia vol. 33. I am glad that real gems can be found bowing to the manifestation of the true deity even in the darkness created by the concept of Trinity in Europe and America. Your thoughts about true ‘well being’ and prayer are exactly the same as of a true Muslim believer. I completely agree with you that Jesus Christ was a spiritual teacher but to consider him god or to worship him like a god, is the greatest disbelief.
“Furthermore, I wish to inform you with great pleasure that the discovery of the tomb of Jesus proves substantially that he died a natural death. The tomb has been discovered in Kashmir. This research has been publicised by Hadhrat Mirza Ghulam Ahmad, the greatest protector of the unity of God, and to whom the Lord Almighty has given the title of the Promised Messiah because he is replete in his love for the one true God.
“Allah appointed him, as a person from God, an inspirer and a reformer of the age and God’s true messenger. God will bless all those who will believe in this prophet. Whosoever will deny him, will face God’s wrath.
“I am sending you in separate packet, a picture of this holy person from god along with the picture of the tomb of Jesus. On receiving your reply, I would be glad to send you more books.
“I remain your well wisher,
“Mufti Muhammad Sadiq of Qadian 28 April 1903”[19]
The same issue of Review of Religions includes a reply from Tolstoy:
“Dear friend! Your letter along with Mirza Ghulam Ahmad’s picture and a sample of the magazine Review of Religions has been received. To engage in the proof of the death of Christ or in the investigation of his tomb, is a futile effort because an intelligent man can never believe that Jesus is still alive… We need reasoned religious teaching and if Mr Mirza presents a new reasonable proposition then I am ready to benefit from it. In the specimen number, I approved very much two articles, ‘How to get rid of the Bondage of Sin’ and ‘The Life to Come’, especially the second. The idea is very profound and very true. I am most thankful to you for sending me this and am also grateful for your letter.
Yours Sincerely, Tolstoy, from Russia. 5th June 1903.”
While I have not been able to trace the wording of the reply reproduced in the above cited issue of the Review of Regions, I have however come to know that Tolstoy’s letters have been reproduced and translated by more than one source. Mufti Sadiq’s letter and Tolstoy’s reply were published first in the Urdu language newspaper Al Hakam in 1907 as an Urdu language rendering. The ones reproduced in Review of Religions are a retranslation from the Urdu version as that is all that was available to them at that time.
The slight discrepancy in the text can be down to this factor, as the ellipsis occur at the place they belong, as we can now confirm from the original, published
Gandhi at Tolstoy Farm | Wiki Commons
Mohandas Karamchand Gandhi in 1909 | Wiki Commons
correspondence by the Russian State Library, by State Publishing House of Fiction.
For the purpose of this paper, I will refer to the letter published by the Russian State Library:
“
То Mufti Muhammad Sadig [sic].
“Dear Sir, I received your letter as well as the leaflet with the portrait of Mirza Ghulam Ahmad and lately a specimen number of the “Review of Religions”.
“The proofs of the death of Jesus and the pretended discovery of his tomb are quite useless because no reasonable man can believe in resurrection. What belongs to the man Mirza Ghulam Ahmad, w[h]ich you call the promised Messiah, all what you write about him and what is written in the leaflet has no interest whatever for me.
“We need no Messiah, we need only reasonable religious teaching and if Mirza Ahmad can teach men some new and reasonable doctrine I will be very glad to profit by it, but I know nothing of it. In the “Specimen Number” I approved very much two articles: “How to get rid of sin” and “The life to come”, especially the second. The idea is very profound and very true.
“Thank you very much for sending this specimen, as well as for your letter.
“Yours truly
“Leo Tolstoy
“5 Juny [sic] 1903.”[20]
It is quite evident from Tolstoy’s reply, as confirmed by Piotr Stawinski, that he was not acquainted to the Ahmadiyya community, its founder and his beliefs –otherwise there was no reason for criticising the belief in resurrection.
The next reply from Tolstoy, to Mufti Sadiqra, is dated 23 August 1903:
“Mufti Muhammad Sadig [sic].
“Dear sir,
“I received your letter and the 12 № of the Review of Religions and thank you for both. Many articles are very interesting, but I am sorry that they are for the most part polemic against the Churches. I don’t say that they are not convincing, but I think that they are useless. I read also ‘The teachings of the promised Messiah’. It is quite true that they don’t contain anything quite against reason but I have not found in them anything new or expressed better than it was expressed before.
“I quite agree with you that the greatest evil of our time is the absence of true religion, and I think that every person
which has in itself a religious feeling must try to communicate it to his neighbours by all means, especially by a good life. And that is all what we want and therefore ought to do in our time.
“Yours truly Leo Tolstoy.
“23 August 1903.”
The correspondence seems to have went on into 1908 where Mufti Sadiq, like a perseverant missionary, continued to send the Review of Religions to Tolstoy. There also seems a change of heart when he writes back:
“Dear Sir,
“I thank you for the Review of Religions.
“I am very interested in your work.
“Do you know the doctrine of Baha Ullah and what do you think of it?
“Yours truly
“Leo Tolstoy.
“2 February 1904.”[21]
Tolstoy’s in-house physician, DP Makovitsky kept a diary of his sayings and musings. Through these diaries, we see Tolstoy referring to the Review of Religions and admiring the works published therein, albeit sometimes with a pinch of salt.
On 17 May 1905, Tolstoy is recorded to have remarked:
“In the Review of Religions, there is an article about marriage among Mohammedans (when Nikolayev arrives, it will be necessary to tell him to translate this article). Their highest (ideal) is monogamy, and only for the weak is regulated polygamy allowed. The author asserts that they are superior to church Christians who have real polygamy. And a particular good article about the lack of attention to women’s shame on the part of doctors.”[22]
He remained in the spell of the article and the Makovitsky’s entry in 25 May 1905 reads:
“L.N. [Tolstoy] again praised the article in the Review of Religions on the Mohammedan view of marriage, against the hypocrisy of Christian monogamy.”[23]
Tolstoy refers to the same articles of the Review of Religions in November, and Makovitsky records on 9 November 1905:
“What solemnity, dignity, tranquillity to the Mohammedans (Tartars and others) have? In the Review of Religions, Mohammedan journal (a wretched journal, everything polemicizes against Christianity, and they have some kind of prophet), there were a number of articles against Christian false monogamy. Among the Mohammedans, the rule is monogamy, but in certain cases, due to weakness (the rich), polygamy is allowed. But on the other hand, they do not have houses of tolerance, like Christians.”
On this occasion, Tolstoy’s interlocutor, Sukhotin, asks: “But they are bachelors, aren’t they?”
To which Tolstoy replies: “And this is marriage. Polygamy. How surprised they will be in a hundred years that houses of tolerance could exist!”[24]
On 14 April 1907, Tolstoy’s interest in the Ahmadiyya magazine seems to have grown:
“L. N. instructed me to ask Chertkov to send his (L. N.’s) works to the editor of the Mohammedan Review of Religions (Quadian, district Gurdas pur India)…”[25]
This interaction between Tolstoy and the Ahmadiyya Muslim community continued, insofar as the author has been able to find,
until at least 1908.
Conclusion
In the models of correspondence discussed above, the reader will notice that what caught Tolstoy’s attention in any religion was its plausibility to turn into the world order that he was imagining.
His heightened interest in Bahaism seems to be out of the flexibility that it provided to its believers, but as soon as he saw the scholastic tightening of loose ends in Kitab-i-Iqan, he lost interest.
If Muhammad Abduh stood for an Islam where one could feel free to wander into the lodges and sign up as a Freemason, Tolstoy was happy to use it as a springboard to dive into the waters of his own messianic ambitions. But Abduh had his own similar agendas, and Tolstoy was not there to follow.
Gandhi’s politically charged Hinduism appeared as one option but there seemed no room for a Russian prophet to lead the children of Mother India.
The first three of the above wrote extremely flattering letters to Tolstoy and were able to ignite his interest. On the other hand, the Ahmadiyya missionary’s correspondence had not even a trace of sycophancy and went straight down to inviting him to Islam as revived by Hazrat Ahmadas
Tolstoy’s disinclination towards the Ahmadiyya Islam is evident from when he remarks with great distaste: “… they have some kind of prophet.”
It is not surprising to note the reaction of someone with his own messianic ideology to reject another who actually quite boldly claims to be the Messiah of the age.
When Mufti Sadiqra mentions his correspondence with Tolstoy, was he after the latter’s endorsement for the Ahmadiyya Islam? Most certainly, that does not seem to be the case. He only mentions him as one
of the prominent persons whom he had reached out to in propagating the message of Islam Ahmadiyya.
Footnote:
[1] Details: Mufti Muhammad Sadiq, Zikri-Habib, accessible at www.alislam.org
[2] Tolstoy’s Religion in The Open Court, Vol. 28, 1, pp. 1-12
[3] Details: What I believe by Leo Tolstoy [4] Ibid
[5] Above quotes and further details: Leo Tolstoy and the Baha’i Faith by Luigi Stendardo
[6] Ibid. p. 37
[7] Afghani and Freemasonry in Egypt by A Albert Kudsi-Zadeh, Journal of the American Oriental Society, Vol. 92, No 1, pp. 26-30
[8] Tolstoy, Letters, Vol. 75 [9] Tolstoy, Letters, Vol. 75, 1956 [10] My Diaries by Wilfrid Blunt, p. 209 [11] Tolstoy, Letters, Vol. 75
[12] Ibid
[13] Letter to a Hindoo: Taraknath Das, Leo Tolstoy and Mahatma Gandhi, ed Christian Bartolf, Gandhi Information Zentrum, Berlin, 1997
[14] Ibid
[15] Ibid
[16] Ibid
[17] Ibid
[18] My reply to the Synod by Leo Tolstoy [19] First published in Al Hakam, Qadian, 30 June 1903, later rendered into English by the Review of Religions, February 2002 [20] Tolstoy, Letters, Vol 74 [21] Ibid. Vol. 75
[22] U Tolstogo 1904-1910 by DP Makovitsky
[23] The reference above seems to be to Review of Religions, Vol. 4, no 5, Objections against polygamy refuted, p. 164 – 174 [24] Ibid
[25] Ibid. parenthesis as in original
Hazrat Mufti Muhammad Sadiqra
100 Years Ago... Accounts of 1924: Engagements in London—Part I
Hazrat Sheikh Yaqub Ali Irfanira (1875–1957)
Engagements of
Hazrat Khalifatul Masih II
The second week of Huzoor’s[ra] stay in London has now passed. Despite these days being considered a holiday season in London, during which people often travel to seaside resorts, Hazrat Khalifatul Masih II’s[ra] engagements have continued to increase steadily.
Although Huzoor[ra] was unwell this week […], he was still unable to sleep more than three or four hours a day. Meetings with various individuals, consultations on essential matters regarding the tabligh of Islam in foreign countries, reviewing translations of the conference paper, and making necessary revisions to its content, have all contributed to a workload that would overwhelm any ordinary person.
This week, Hazrat Khalifatul Masih[ra] did not leave his residence even once and remained occupied with his work from early morning until midnight to 1 am.
Huzoor’s[ra] health gradually improved, and he was feeling much better; however, the news of the martyrdom of Nematullah Khan of Kabul on 3 September [1924] once again had an impact on him.
The newspapers in London have shown significant interest in Hazrat Khalifatul Masih’s[ra] arrival, and various articles have been published across different publications. In this manner, the name of the Promised Messiahas is gaining prominence in this land, (where, according to Khwaja Kamaluddin Sahib, even mentioning his name was considered a deadly poison). All strength is granted by Allah the Almighty. Below, I have recorded the diary of these days in detail:
Conversation with the [Daily] Star’s correspondent
On the morning of 28 August 1924, a correspondent from the [Daily] Star newspaper had the honour of meeting Hazrat Khalifatul Masih[ra]. The purpose of his visit, as explained by Huzoor[ra], was as follows:
Reason for Europe’s tour
“I had no personal intention to come here. I am here because Allah the Almighty willed for me to come. The world desires peace and tranquillity, which cannot be achieved without connecting with Allah the Almighty. I believe that the initiative for the religious conference was divinely inspired and intended to draw people’s attention
toward religion, and recognising it as such, I have come to participate.
Future peace in the world through the Holy Quran
“I believe that the future peace of the world can only be achieved through the teachings of the Holy Quran. However, I must also mention that there are many misunderstandings about the teachings of the Quran, not only among those who do not follow it but also among its followers. Nevertheless, I am confident that all these misunderstandings will be dispelled, and the world will eventually unite, with everyone living together in brotherhood.
Desire to establish virtue and piety in the world
“The terms ‘East’ and ‘West’ are relative. In the eyes of God Almighty, all places are one, and this should also be the attitude of His true devotees. We must all strive together to establish virtue and piety in the world. When we begin to do so, a common purpose will gradually lead us toward common means, resulting in as much unity as possible, considering the diversity of various regions. Therefore, I hope that:
Expectations from England
“[We expect that] England, which has always stood for freedom, will not only allow us to work freely but also assist us in presenting this truth to the world, which we believe is the only means of salvation. Particularly, the newspapers of England, which are perhaps the country’s most significant support, will also help us in our cause.”
On the same day, the [Daily] Star newspaper published a note containing excerpts from Huzoor’s[ra] interview.
Weather in London
The weather in London is as unpredictable as a fickle human being. Generally, the weather remains cloudy. During my interactions with European officers in India, they would often ask about the weather, and I used to wonder if they were doing so merely to pass the time. However, after coming to London, I have realised the significance of this concern. The daily newspapers here feature the weather prominently under the headline “Today’s Weather.”
The [Daily] Star’s correspondent also enquired about the weather, to which Huzoor[ra] responded:
“Your weather does not bother me in the slightest. We are here to work, and the clouds and rain help us remain absorbed in our tasks.”
The moral aspect of Western civilisation
Regarding the moral aspect of Western civilisation, Hazrat Khalifatul Masih[ra] remarked to the [Daily] Star’s correspondent that, as far as integrity and courtesy are concerned, the West is ahead of Eastern civilisation, but from a religious perspective, it lags far behind the East.
Reception for correspondents
On 28 August 1924, at 4pm, Mr Nayyar[ra] hosted a reception for the correspondents of various newspapers. In addition to the correspondents, Colonel Sir Younghusband, a distinguished member of the local scientific society and president of the Geographical Society, attended the event, along with Miss Sharples, the Secretary of the Religious Conference.
Huzoor’s message to
the people of
England through the press
Hazrat Khalifatul Masih[ra] had written this message in Urdu, and the translation and reading of this message, a task of remarkable honour and distinction, were undertaken by the highly respected Chaudhry Zafrulla Khan Sahib[ra] (Barrister), Amir of the Ahmadiyya Jamaat Lahore. Chaudhry Sahib[ra] has an exceptional command of the English language and is such an eloquent speaker that he can translate extemporaneously without hesitation. His speech is endowed with an inherent charisma and impact, and he speaks in such a manner that his words seem to blossom like flowers from his mouth. Chaudhry Sahib[ra] attributes this eloquence and ability of translation entirely to the prayers, special attention, and training of Hazrat Khalifatul Masih[ra]. He often says that “This speech and translation are not mine, but Huzoor’s[ra] If I were to attempt this translation on my own, it would take me days.”
The truth is that this is the spirit that attracts the bounties and blessings of Allah the Almighty. May God Almighty grant all our youth and us a share of Chaudhry Sahib’s[ra] enviable faith. Amin
The eloquence of Chaudhry Sahib[ra] has also been specifically mentioned by the newspapers here. Hence, Chaudhry Sahib[ra] translated and delivered Huzoor’s[ra] message extemporaneously, despite the fact that it was written only half an hour before the reception. The message is as follows:
“I seek refuge with Allah from Satan, the accursed.
“In the name of Allah, the Gracious, the Merciful.
“We praise Him and invoke blessings on His Noble Messengersa
“By the grace and mercy of Allah.
“He alone is the Helper.
Love for humanity and England’s tour
“I have come to England because of the love and affection I have for humanity, which I believe is the result of the blessed company of the Founderas of the Ahmadiyya Jamaat and the teachings of Islam. I also believe in the prophecies made by the Founderas of the Ahmadiyya Community, which indicate that the West will soon accept the truths brought by him, who claimed to be the Promised Messiah, Mahdi, and the Promised One of all religions.
Prophecy regarding England
“When he was alone and had no followers, and the Hindus, Muslims, and Christians— who were naturally opposed to him—were against him, and the government also viewed him with suspicion due to his claim to be the Mahdi, it was at that time that he foretold that Allah would spread his name to the corners of the world. He specifically mentioned that people in England and other Western countries would accept his claim and embrace Islam—the Islam (that Continued on next page
he had come to revive and cleanse of the errors introduced by those who presented it without divine revelation).
“It has now been 34 years since that prophecy, and today, nearly one million people around the world accept him. Moreover, several people in European countries and America have also believed in him. Therefore, based on past events, I am confident that the remaining part of the prophecy will also be fulfilled. The Islam that the Promised Messiahas revived—pure from human interpretation—will ultimately spread, and England will receive light from a person who lived in a country under its rule, just as Rome received divine light 1900 years ago from a prophet in one of its territories. Though this may seem difficult, who could have imagined that the Reformer from Nazareth [Jesusas] would prevail over the world?
“Allah the Almighty always uses those whom the world considers lowly and weak so that His glory may be manifest and people do not mistake Him for needing human assistance.
Anticipation
“I hope that the people of England will seriously consider the claim of the person who said that Allah spoke to him just as He spoke to the earlier Prophets. I assure them that if they turn their attention to him, they will find the glory of God within themselves and hear His word just as the disciples of the earlier Prophets heard it and felt it.
The Promised Messiah as the Prince of Peace
The Promised Messiahas claimed to be the Prince of Peace and that under his hand the world would unite, and peace would be established. Therefore, it is the duty of every peace-loving person to consider his claim, so that their indifference does not delay the
cause for which he strives.
How can true brotherhood be established?
“No true brotherhood can be established without a foundation based on a relationship with God, for the bond between brothers is through the father, and only those who recognise the father can recognise His rights. In this age, the Promised Messiahas is the only person who claims that he can unite humanity with [God] in this world. Not only does he claim this, but thousands of those who have followed his teachings have heard the word of Allah just as the disciples of the earlier Prophets did. The author of this message is one of them.
The attention of the people of England and the English press
“I hope that England will kindly assist our mission and that all those who genuinely desire the love of God will, without concern for ridicule or reproach, turn their attention toward it. The English press, which upholds freedom, will assist us in achieving that true freedom without which ‘children’ cannot unite with their ‘Father’. Even those who oppose our views should at least consider that our objective and theirs are the same: to establish virtue in the world and create a true brotherhood by re-establishing the connection between man and God, which results in peace.
“When we reflect on the unity of this purpose and work within our own spheres, this unity will inevitably compel us to adopt common means, bringing us together.
Focus on the Eastern question
“Since our purpose is to establish virtuous relationships between God and His servants and between people themselves, I also request the people of England to pay greater attention to the Eastern question. Despite efforts, the East and the West are growing
increasingly apart, and if this matter is not addressed soon, the consequences will not be good for the world. Wise people should not focus solely on the present state of affairs but should consider what such conditions ultimately lead to. The life of nations is not limited, so they must look not only at the immediate future but at the distant future as well. The world cannot remain as it is; if there is no change, remember that either both civilisations – new and old – will be destroyed, or at least one of them will perish. But why not strive so that both may survive?
How the East and West can unite
“Kindness and foresight can bridge this gap, but this cannot be achieved by governments; it will not happen until the nations themselves turn their attention to it. Those who look to governments for this task are shortsighted. Governments do not act on their own; it is the nations that move them. A tremendous power is at work in the world. Why not use it for our benefit? A river, when its waters are utilised effectively, irrigates millions of acres, but if left unchecked, it destroys thousands of villages and claims hundreds of lives. So let us all strive for improvement and become builders rather than destroyers.”
Gifts to the press correspondents
The impact of this message was evident on the faces of the press correspondents. They were presented with the book titled “A Present to the Prince of Wales” as a gift, and some of them requested Hazrat Khalifatul Masih[ra] to sign their copies. It is customary here to collect the signatures of prominent individuals on the books or photographs they give as gifts. The more distinguished the person, the more such a gift is cherished as a mark of pride and honour, becoming a valuable heirloom and asset for their families. Consequently, even Colonel Sir Younghusband and the secretary of the religious conference expressed this wish
sincerely, and Huzoor[ra] inscribed these two phrases on each book in the following way: “Mirza Mahmud Ahmad “Khalifatul Masih.” – Yaqub Ali Irfani
(Translated by Al Hakam from the original Urdu, published in the 27 September 1924 issue of Al Fazl)
German Chancellor presented with the message of Islam Ahmadiyyat
On 19 August 2024, Jamaat-e-Ahmadiyya Germany had the opportunity to present the message of Islam Ahmadiyyat to the Chancellor of Germany, Olaf Scholz, at an event held in Vechta City.
The Stoppelmarkt in Vechta is a traditional fair that dates back to the 14th century and is known for being the oldest fair in the region. The term “Stoppelmarkt” originates from 1577, when, because of the plague, the fair had to move to a stubble field on the outskirts of the city.
This year’s Stoppelmarkt in Vechta not only brought the usual festive spirit but also saw the presence of notable figures like Olaf Scholz, Chancellor of Germany, along with some mayors and MPs.
The Mayor of Vechta, Mr Kristian Kater, is a good friend of the Jamaat and extended an invite to join the fair on the opening day.
Aware of Chancellor Scholz’s attendance and mindful of the ongoing conflict in Palestine, we pondered how best to convey the Jamaat’s perspective, should the opportunity arise. It was clear that presenting Hazrat Khalifatul Masih V’saa book, World Crisis and the Pathway to Peace, was the most fitting action, given its profound relevance to the current global turmoil. Hence, I resolved to present this book to Chancellor Scholz.
On the day of the event, after the main speech, I approached the Chancellor to present the book. Despite the large crowd and stringent security measures, I managed to reach a barrier where his team was
stationed. When asked about my intentions, I expressed my desire to meet Chancellor Scholz. Initially told it was not possible, I introduced myself as a missionary of the Ahmadiyya Muslim Jamaat. Upon hearing this, his secretary moved the barrier, allowing me to pass.
I presented the book to Chancellor Scholz, explaining that it was authored by our Imam, Hazrat Mirza Masroor Ahmadaa He responded, “I know of your Community and your Caliph well.” I also informed him about our Jalsa Salana Germany 2024, to which he offered his good wishes.
I sincerely hope and pray that Chancellor Scholz, as well as other German and world leaders, reads the book and takes heed of the warnings and guidance offered by Hazrat Khalifatul Masih V, may Allah be his Helper. << Continued
Syed Salman Shah Missionary, Germany
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
9 August 2024
Muhammadsa: The Great Exemplar
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
Before the Jalsa Salana, accounts related to the Battle of Muraisi‘ were being mentioned. It was stated that Abdullah bin Ubayy made deplorable comments about the Holy Prophetsa and demonstrated his hypocritical ways. Hazrat Mirza Bashir Ahmadra writes about this incident in the Life & Character of the Seal of the Prophetssa:
“At the end of this war, the Holy Prophetsa remained in Muraisi‘ for a few days. However, during this stay, an untoward incident took place, which almost led to the outbreak of civil war between the weaker Muslims. However, the wisdom and magnetic influence of the Holy Prophetsa saved the Muslims from the dangerous outcomes of this mischief. It so happened that a servant of Hazrat Umarra named Jahjah went to the mainspring in Muraisi‘ to fetch some water. Coincidentally, another person named Sinan, who was from among the confederates of the Ansar, arrived at the spring as well. Both of these individuals were ignorant commoners. An altercation ensued between the two of them at the spring, and Jahjah struck Sinan. That did it, and Sinan began to scream and shout, ‘O People of the Ansar! Come to my aid, I have been beaten.’ When Jahjah saw that Sinan was calling his people to aid him, he also began to call for his own, ‘O Muhajirin, come hither, run!’ When the Ansar and Muhajirin heard this voice, a multitude of them rushed towards the spring with their swords in hand, and before they knew it, quite a large horde of people had gathered. Certain ignorant youngsters were about to attack each other, but a few wise and faithful Muhajirin and Ansar arrived on the scene in time, who immediately separated the people and reconciled them. When the Holy Prophetsa received news of this, he stated that this was a manifestation of ignorant conduct and expressed his displeasure. In this way, the matter was settled. However, when news of this occurrence reached Abdullah bin Ubayy bin Sulul, who was also present in this ghazwah, this evil man desired to revive the disorder. He greatly incited his followers against the Holy Prophetsa and said, ‘This is all your own fault, it is you who have granted refuge to these strangers and allowed them to rule upon you. You still have an opportunity to relinquish
your support for them and they shall leave themselves.’ Eventually, this wretched man went so far as to say:
(The Holy Quran, 63:9)
“‘Just wait and see, now when we arrive to Medina, the most honoured man or people shall exile the most disgraceful person or people from the city.’ At the time, a sincere young man from among the Muslims named Zaid bin Arqamra was present. Upon hearing these words regarding the Holy Prophetsa from the mouth of Abdullah, he became restless, and conveyed news of this incident to the Holy Prophetsa through his paternal uncle. At the time, Hazrat Umarra was sitting in the company of the Holy Prophetsa and upon hearing these words, he became inflamed in anger and indignation. He submitted to the Holy Prophetsa, ‘O Messengersa of Allah! Grant me permission, I shall behead this hypocritical and seditious man.’ The Holy Prophetsa responded, ‘Let it be, Umar! Would you like people to spread the news that Muhammad kills his own followers?’ Then, the Holy Prophetsa summoned Abdullah bin Ubayy and his followers, and enquired of them as regards this matter. They all swore that they had not said such things. Some from among the Ansar also interceded and submitted, ‘Perhaps Zaid bin Arqam may have been mistaken.’ On this occasion, the Holy Prophetsa accepted the statement of Abdullah bin Ubayy and his followers, and rejected the submission of Zaidra. Upon this, Zaidra was deeply grieved, but Quranic revelation was later sent down in confirmation of Zaidra, and the hypocrites were declared to be liars. The Holy Prophetsa summoned Abdullah bin Ubayy and his followers to inform them of this confirmation and instructed Hazrat Umarra to order an immediate departure. It was noon, and generally, the Holy Prophetsa would not depart at such an hour, because, due to the climate in Arabia, this was a time of intense heat and it was extremely difficult to travel at this time. However, in light of the prevalent circumstances, the Holy Prophetsa considered it best to depart at once. Therefore, according to his command, the Muslim army prepared to depart immediately. It was perhaps on this
very occasion that Usaid bin Hudair Ansari, who was a very renowned chieftain of the Aus tribe, presented himself before the Holy Prophetsa and submitted, ‘O Messengersa of Allah! You do not normally march at this time of day. What has happened today?’ The Holy Prophetsa said, ‘Usaid! Have you not heard the words of Abdullah bin Ubayy? He says that, “Once we arrive at Medina, the most honoured individual shall cast out the meanest.”’ Usaidra spontaneously said, ‘Indeed, O Messengersa of Allah, you may certainly throw out Abdullah from Medina. By God! It is you who are the most honourable and it is he who is the most disgraceful.’ Then, Usaidra went on to submit: ‘O Messengersa of Allah! You are aware that prior to your arrival Abdullah bin Ubayy was very revered amongst his people, and they were about to accept him as a king, but this was mixed to dust when you arrived. Due to this reason, his heart harbours jealousy towards you. Do not care for his nonsense, and forgive him.’” (The Life and Character of the Seal of Prophets, Vol. 2, pp. 428-431)
In another narration, it is recorded that when the son of Abdullah bin Ubayy found out about all of this and came to know of Hazrat Umar’sra statement, He presented himself before the Holy Prophetsa and said:
“O Messengersa of Allahsa! If you intend to execute my father on account of the news that has reached you, then give the order to me. By Allah, I will bring you his head before the people leave this gathering. By Allah, the people of Khazraj know that among them, there is no one better than me in kind treatment of their parents. O Messengersa of Allahsa! I fear that if you order someone else to kill my father, then I will not be able to tolerate seeing my father’s murderer walking amongst the people without killing him and then entering the fire. (In other words, he said that if someone else kills his father, he may in turn kill that individual out of anger.) The forgiveness of the Holy Prophetsa is most excellent and the kindness of the Holy Prophetsa is most magnificent.”
Having heard him, the Holy Prophetsa said: “O Abdullah! I neither intend to kill him, nor have I ordered anyone to do so. We will most certainly treat him with kindness as long as he remains among us.” Abdullah said, “O Messengersa of Allahsa! The people
of this town had agreed on crowning my father [as their leader]. Then, Allah the Almighty brought you here and He lowered him [in ranks] and elevated us through you. There are some people with him who visit him frequently and remind him of the things over which Allah the Almighty has already prevailed.” This was the statement of Abdullah bin Ubayy’s son. (Subul alHuda wa ar-Rashad, Vol. 4, Dar Al-Kotob Al-ilmiyah, Beirut, pp. 348-350)
Hazrat Mirza Bashir Ahmadra states: “[…] the son of ‘Abdullah bin Ubayy, whose name was Habbab, but the Holy Prophetsa changed it to ‘Abdullah […]” (The Life and Character of the Seal of Prophets, Vol. 2, pp. 428–431)
In any case, in accordance with the instructions of the Holy Prophetsa the return journey commenced. Further details in relation to this have been recorded as follows: The remainder of that day, the entire night, and the start of the following day were all spent by the Holy Prophetsa in continuous journey. As the sun was troubling the people, the Holy Prophetsa set up camp and as soon as they dismounted, they fell asleep. Throughout this entire journey, not a single person dismounted his ride unless it was to answer the call of nature, or to offer prayers. The Holy Prophetsa would urge his mount to move on ahead and use the whip for its hind legs. The Holy Prophetsa undertook this lengthy journey so that people would forget what Abdullah bin Ubayy had done the previous day. (Subul al-Huda wa ar-Rashad, Vol. 4, Dar Al-Kotob Al-ilmiyah, Beirut, p. 350)
It is mentioned in a narration that the Holy Prophetsa was travelling that day while Zaid bin Arqamra was on his mount beside him. The Holy Prophetsa could see his face. The Holy Prophetsa would dig his heels into his mount for it to speed up. At that moment, he began to receive revelation. Hazrat Zaid bin Arqamra relates, “I witnessed that an uneasiness overtook the Holy Prophetsa, his forehead was full of sweat, and the front legs of his mount started to buckle, to the point that they nearly collapsed, (i.e., they nearly gave way). I realised that the Holy Prophetsa was receiving revelation, because this was his condition when he would receive revelation. I became hopeful that news testifying to my truthfulness would be
sent down.”
Hazrat Zaid bin Arqamra continues, “When this condition of the Holy Prophetsa passed, the Holy Prophetsa took hold of my ear whilst I was on my mount, until I got up from my seat. The Holy Prophetsa stated, ‘Young man, your ears were loyal and Allah testified to your truthfulness, (i.e., the revelation was indeed regarding him).’” (Subul al-Huda wa ar-Rashad, Vol. 4, Dar Al-Kotob Al-ilmiyah, Beirut, p. 354)
In another narration, Hazrat Zaid bin Arqamra states, “I was travelling alongside the Holy Prophetsa and I had my head lowered out of sorrow. The Holy Prophetsa came towards me; he gently tapped my ear and smiled. In exchange for this one smile, I would not be happier if I were to be given an eternal life.” He said that he was so joyful seeing this smile that it was more valuable to me than my entire life.
He then says, “Hazrat Abu Bakrra then met me and asked, ‘What did the Holy Prophetsa say to you?’ I responded, ‘He did not say a word to me, but he tapped my ear and smiled at me.’ He then said, ‘Glad tidings to you.’ Then Hazrat Umarra met me and I said the same as I had to Hazrat Abu Bakrra.” (Sunan at-Tirmidhi, Abwabu tafsiri l-qur’an, Bab wa min surati l-unafiqin, Hadith 3313)
It is mentioned in a narration that when Surah al-Munafiqun was revealed, the Holy Prophetsa called for Zaid. He then recited those verses and said:
“Verily Allah has testified to your truthfulness.” (Sahih al-Bukhari, Kitab alTafsir, Bab Qauluhu “Wa Ia qeelalahum ta‘alaw…” Hadith 4904)
Hence, after the revelation of Surah alMunafiqun, Hazrat Ubadah bin Samitra passed by Ibn Ubayy but did not send greetings of peace upon him. Then, Aus bin Khauli passed by him, and he too did not greet him with the greetings of peace. Seeing this, Ibn Ubayy said, “What is it that the two of you are colluding?” Hearing this, these two Companions approached him and rebuked and reproached him severely over this act, saying that the Holy Quran had revealed something which proved his word to be false. Aus bin Khauli said, “I shall never speak of you again until I am certain that you have forsaken your ways and have sought repentance from Allah. We continued to curse Zaid bin Arqam on your account, that you had spoken falsely about a man from your own people, until Zaid’s truthfulness came to light, and the seal of the Quranic verses was placed over your lies.” (Kitab al-Maghazi Waqidi, Vol. 1, Dar Al-Kotob Al-ilmiyah, Beirut, p. 356)
When the Holy Prophetsa instructed his Companions to depart, Abdullah bin Ubayy’s son Hazrat Abdullahra went in front of the Companions and stood upon the path for his father. When he saw his father, he stopped him and said, “I will not let you go until you attest that you are the most disgraced and Muhammadsa is the most honoured.” The Holy Prophetsa was passing by and said, “Let him go. By my life, we shall most certainly treat him with kindness so long as he remains among us.”
(Al-Tabaqat al-Kubra, Part 2, Dar Al-Kotob Al-ilmiyah, Beirut, p. 50)
Hazrat Mirza Bashir Ahmadra writes the following in relation to this:
“Abdullah bin Abdullah bin Ubayy was so incensed against his father that when the Muslim army set back for Medina, Abdullahra stood before his father and blocked his passage, saying, ‘By God! I shall not permit you to return, until you confess with your own tongue that the Holy Prophetsa is most honoured and you are the most disgraced.’
“Abdullah pressed his father to such an extent that finally he was compelled to say these words, upon which Abdullah left him free to proceed. When the return journey began, the remainder of that day, the entire night, and the start of the following day, were all spent by the Muslim army in continuous march. When the camp was finally set up, the people were so terribly exhausted that they all fell into a deep sleep. Hence, in this manner, through the wisdom of the Holy Prophetsa the people’s attention was diverted away from this unpleasant incident and redirected to something else for quite an extended period of time.
“Thus, through His Grace, Allah the Exalted safeguarded the Muslims from the mischief of the hypocrites. In actuality, it had always been the effort of the hypocrites to spur a state of civil war and internal division amongst the Muslims, and if it was possible, to lower the position of the Holy Prophetsa in their eyes. However, Islam and the magnetic personality of the Holy Prophetsa had created such a bond of unity amongst the Muslims, that no conspiracy could fracture it. Such feelings of respect and veneration, loyalty and faithfulness, and love and affection had taken root in the hearts of the Muslims for the Holy Prophetsa, that it was not in the power of man to shake these emotions. As such, just contemplate this occurrence alone. Abdullah bin Ubayy, chief of the hypocrites, attempted to capitalise on a temporary conflict between two common Muslims, somehow sow the seed of dissension and discord between the Muslims, and injure the love and awe of the Holy Prophetsa. However, he was met with absolute failure, and was made to drink from the goblet of humiliation at the hands of his own son in such a manner that he perhaps never forgot it until his last breath.” (The Life and Character of the Seal of Prophetssa, Vol. 2, p. 431)
It is written in another narration that after this incident, whenever Abdullah bin Ubayy would say something like this, his people would reprimand him and tell him to desist. When the Messengersa of Allahsa learned of this, he said to Hazrat Umarra, “Umar, what do you say now? If on that day I had commanded for him to be killed like you had advised me, people would have started thinking ill of me and turned away. Now, if I were to ask any of those same people to kill him, they will certainly do it since the truth has become selfevident.” Hazrat Umarra recounts that “by God, I realised that the opinion of the Holy Prophetsa is far more blessed than my own.” (Ibn Hisham, Al-Sirah al-Nabwaiyyah, Dar Al-Kotob Al-ilmiyah, Beirut, p. 672)
Whilst mentioning the Battle of Banu Mustaliq and the incident with Abdullah bin Ubayy, Hazrat Musleh-e-Maudra writes:
“Because the Meccan disbelievers were bent upon mischief and friendly tribes were turning hostile, the hypocrites among Muslims had also ventured on this occasion to take part in the battle on the Muslim side.
They probably thought they might have a chance to do some mischief. The encounter with Banu Mustaliq was over in a few hours. The hypocrites, therefore, did not have any chance to do any mischief during the battle. The Holy Prophetsa, however, decided to stay in the town of Banu Mustaliq for a few days. During his stay, a quarrel arose between a Muslim of Meccan origin and a Medinite Muslim over drawing water from a well. The Maccan happened to be an ex-slave. He struck the Medinite, who raised an alarm, crying out for fellow Medinites—known as the Ansar. The Meccan also raised an alarm and cried out for fellow Meccans— i.e. the Muhajirin. A commotion erupted. Nobody enquired what had happened. (There were heightened emotions and a fight began. This is how disorder spreads) Young men on both sides drew their swords. ‘Abdullah bin Ubayy bin Sulul thought it a Godsend. He decided to add fuel to the fire. Addressing the Muslims of Medina he said: ‘You have gone too far in your indulgence to the Muhajirin. Your good treatment of them has turned their heads, and now they are trying to dominate you in every way.’
The speech might have had the effect which Abdullah desired. The quarrel might have assumed serious proportions. But it did not. Abdullah was wrong in assessing the effect of his mischievous speech. Believing, however, that the Ansar were being persuaded, he went so far as to say:
“‘Let us return to Medina. Then will the most honoured among its citizens turn out the most despised.’
“By the most honoured citizen, he meant himself and by the most despised, he meant the Holy Prophetsa (God forbid). As soon as he said this, believing Muslims were able to see through the mischief. It was not an innocent speech they had listened to, they said, but the speech of Satan, who had come to lead them astray. A young man stood up and reported to the Holy Prophetsa through his uncle. The Holy Prophetsa sent for ‘Abdullah bin Ubayy bin Salul and his friends and asked them what had happened. Abdullah and his friends denied that they had taken any such part as had been attributed to them in this incident. The Holy Prophetsa said nothing. But the truth began to spread. In the course of time Abdullah bin Ubayy bin Sulul’s own son, ‘Abdullah, also heard about it. Abdullah at once saw the Holy Prophet sa, and said, “O Messengersa of Allahsa, my father has insulted you. Death is his punishment. If you decide so, I would rather have you command me to kill my father. If you command someone else, and my father dies at his hands, I may be led to avenge my father by killing that man. Maybe I incur the displeasure of God in this way.”’ (This had also impacted the people of that area to a degree, and so he said it would be best if he were commanded to kill his father.) However, the Holy Prophetsa said, ‘I have no such intention. I will treat your father with compassion and consideration.’ When Abdullah compared the disloyalty and discourtesy of his father with the compassion and kindness of the Holy Prophetsa, his faith only increased further. In the same way, his anger towards his father also grew in proportion. When the army reached close to Medina, he stopped his father on the way and said he would not let him go any farther on the road to Medina until he had withdrawn the words
he had used against the Holy Prophetsa. ‘The lips that said, “The Prophet[sa] is despised and you are honoured,” must now say, “The Prophet is honoured and you are despised.” Until you say this I will not let you go further.’ Abdullah bin Ubayy bin Salul was astonished and frightened and said, ‘I agree, my son, that Muhammad is honoured and that I am despised.’ Young Abdullah then let his father go.” (Dibacha Tafsirul Quran, Anwar-ul-Ulum, Vol. 20, pp. 265-267)
During this journey, an incident took place where the Holy Prophet’ssa camel went missing at a certain spot where they had set up camp. The details of this event are as follows: Upon returning from the Banu Mustaliq, the Prophet Muhammadsa stopped at a spring called Fuwayq al-Naqi or Baqa. Baqa is located on the upper side of Naqi, and Naqi is situated 40 kilometres south of Medina. In any case, the Muslims let their animals graze at this location, and during this time, a strong sandstorm arose. Due to this storm, the Prophet Muhammad’ssa camel Qaswa went missing. The Muslims began searching for it in every direction.
Zaid bin Nusait Ansari was also part of one of the groups; he was a hypocrite. Also part of this group were Hazrat Abbad bin Bishr bin Waqshra, Salama bin Salamara, and Usaid bin al-Hudair. Zaid bin Nusait was from the Jewish tribe of Banu Qainuqa, and was considered one of the Jewish scholars who had seemingly become a Muslim, but remained Jewish at heart. This hypocrite (i.e., Zaid bin Nusait) said, “Why are people running around?” They said that they were searching for the Holy Prophet’ssa camel, which went missing. Nusait said, “Why does Allah not inform him that it is in such and such location?” The Companions found his statement strange. They said, “O enemy of Allah the Almighty! May the Lord Almighty destroy you. You are a hypocrite.” When he made this statement, the believers realised that this statement was replete with hypocrisy. They said, “You are a hypocrite.” Then Hazrat Usaid bin al-Hudairra turned to him and said, “If I did not fear the reaction of the Holy Prophetsa, I would have put this spear straight through you. O enemy of God, if you had this hypocrisy in your heart, then why did you come out with us?” He replied, “I came out to gain worldly provisions.” His intent became exposed. Sarcastically, he said, “By God, the Holy Prophetsa informs us of much greater matters. He informs us about heavenly matters, so why would it not be possible for him to inform us about the camel?” He said that the Holy Prophetsa says that Allah the Almighty bestows great prophecies, and gives him knowledge of the unseen, why does He not give news about the camel? He began making such hypocritical statements. Those who were present there rushed towards him and said, “By God, if we had known that you had such thoughts in your heart, we would not have spent even a moment together with you. Now we cannot stay together.” Out of fear, he fled from there, afraid that the Companions might attack him. They threw his belongings that he left there outside [the camp]. In any case, he ran away, hiding from the Companions, he went and sought refuge with the Holy Prophetsa By that time, revelation had already descended upon the Holy Prophetsa from
the heavens, regarding what he had said. While that hypocrite was listening, the Holy Prophetsa said, “One of the hypocrites is rejoicing over the misfortune that the Holy Prophet’ssa camel has gone missing. He says, ‘Why does Allah not inform him that it is in such and such place, because I swear by my life, Muhammadsa has informed us about matters far greater than this.’” The Holy Prophetsa said, “No one knows the unseen except Allah the Almighty.” The Holy Prophetsa said all this while the hypocrite was sitting there. The Holy Prophetsa then said: “Allah the Almighty has informed me about where the camel is. It is in such and such a ravine, with its reins entangled in a tree. Go in that direction.” The noble Companions went in that direction and found it exactly as the Holy Prophetsa had told them. When the hypocrite saw this, he was dumbfounded. He quickly went to the Companions, who were previously with him. When he approached them, the Companions said, “Do not come near us.” He said, “I want to say something to you.” He went closer to them and said, “I ask you in the name of Allah the Almighty, has anyone from among you gone to the Holy Prophetsa and informed him of what I said?” They replied, “No, by God. We have not even left this gathering.” He said, “I have seen the people discussing what I said, and the Holy Prophetsa informed them of this matter.” Then that person told them everything that the Holy Prophetsa had said, and that the camel had been found. He said, “I had doubts about the Holy Prophetsa, but now I testify that he is indeed the true Messengersa of Allah the Almighty. It is as if I have accepted Islam today.” After this incident, he said that he wholeheartedly accepted Islam. The Companions said, “Go to the Holy Prophetsa so that he may seek forgiveness for you.” Thus, he went to the Holy Prophetsa and sought forgiveness and confessed his sin. (Subul al-Huda wa arRashad, Vol. 4, Dar Al-Kotob Al-ilmiyah, Beirut, pp. 351-352; Sirat Encyclopedia, Vol. 7, Darussalam, Riyad, p. 194; Kitab alMaghazi, Vol. 1, Dar Al-Kotob Al-ilmiyah, Beirut, pp. 358-359)
Ibn Ishaq narrates that some people believe that Zaid (i.e., the hypocrite) repented, while others say that he did not repent. (Al-Isabah fi Tamyiz al-Sahabah, Vol. 2, Dar Al-Kotob Al-ilmiyah, Beirut, p. 512)
In any case, there are a few more incidents related to this, which will be mentioned in the future.
At this time, I wish to request prayers for the conditions in Bangladesh. There was an uprising against the government there and the government was overthrown; however, disorder persists. It is said that there were some improvements yesterday. Because of this, factions in opposition to the Jamaat have taken advantage and are causing harm to Ahmadis. Some of our mosques were vandalised and burned; Jamia Ahmadiyya and other Jama’at buildings were damaged after they were attacked and things were burned. Some Ahmadis have been severely injured; they were beaten up and suffered injuries. Many Ahmadi houses have been damaged and burned. Regarding some houses, it is
Editor-in-Chief:
Qaasid
reported that they have been razed to the ground. Some had their possessions burnt. There is absolute lawlessness, and Ahmadis have now suffered loss in that area twice: once before during their Jalsa and now in this incident. However, their faith has not wavered in the slightest. By the grace of Allah, they are firm in their faith. And they have said that they will bear this for the sake of Allah the Almighty. May Allah the Almighty bestow his mercy and blessings, keep Ahmadis under His protection and seize the opponents.
Similarly, pray for the circumstances of Ahmadis in Pakistan, as difficult circumstances are prevailing there as well. May Allah the Almighty protect them against every evil. These days, clerics and those seeking their own benefit have become more active in opposition to Ahmadis. They are committing cruelties in the name of Allah the Almighty and the Holy Prophetsa May Allah the Almighty ensure the means for them to be seized swiftly.
Pray for the Muslims in Palestine as well; may Allah the Almighty seize those committing injustices against them and may these cruelties come to an end. Pray generally for the Muslim world. May the cruelties that they are perpetrating against one another come to an end. May they become those who truly establish a connection with Allah the Almighty and may they accept the Imam of the Age, for this is the only path to their survival and salvation. However, these people fail to understand this.
At this time, I will also lead two funeral prayers and I will make mention of those deceased. The first mention is of Zakaur Rahman Sahib Shaheed, son of Chaudhary Abdur Rahman Sahib of Lala Musa, District Gujrat. He was recently martyred during the days of Jalsa [UK]. On 27 July, at around 9:30 am, two unknown individuals entered his clinic and opened fire, resulting in his martyrdom.
[Surely, to Allah we belong and to Him shall we return.]
He was 53 years old. According to the details, Dr Zakaur Rahman Sahib Shaheed had opened his clinic as per his routine and he was sitting there when two unknown and masked individuals arrived at 9:30am on a motorcycle; one of them entered the clinic while the other remained standing outside the clinic. The person who entered the clinic opened fire on respected Dr Sahib, as a result of which he was struck by three bullets; one of them struck him in the chest near his heart, one in his stomach, and one struck his hand. After the incident, both perpetrators managed to flee. Upon hearing the firing, respected Dr Sahib Shaheed’s neighbour went to the clinic and found Dr Sahib in an injured state. Dr Sahib Shaheed tried to tell his neighbour something; however, he vomited blood and passed away.
[Surely, to Allah we belong and to Him shall we return.]
At the time of his martyrdom, he was alone in Pakistan as his wife was in the UK attending the Jalsa Salana [Annual
Convention]. Ahmadiyyat was established in Dr Zakaur Rahman Sahib Shaheed’s family through Hazrat Hafiz Ahmad Dinra, a Companion of the Promised Messiahas from Chak Sikandar, who was also amongst the 313 Companions. The deceased martyr’s great paternal grandfather, respected Naik Alam Sahib, who was Hazrat Hafiz Ahmad Din Sahib’sra nephew, did bai’at on 10 June 1901 after which he also had the honour of pledging allegiance directly at the hand of the Promised Messiahas during his journey to Jhelum.
There was another martyr in his family as well; Khalil Ahmad Solangi Sahib, who was martyred in Lahore and was the cousin of the late Dr Zakaur Rahman Sahib. The deceased martyr had the opportunity to serve the Jama’at in various capacities. He served as the Finance Secretary for Lala Musa, District Gujrat for an extended period of time. At the time of his martyrdom, he was serving as the local president. He was regular in offering financial contributions and he would help the poor and needy. As a form of tabligh [propagation], he would bring his friends to visit the headquarters when he was young and the conditions were better.
Writing about Dr Zakaur Rahman Sahib Shaheed, the Amir of the Gujrat District says: “The deceased martyr possessed many good qualities, of which making financial sacrifices was prominent. His quality of obedience to Jamaat officials and, most of all, Khilafat-e-Ahmadiyya was also very evident. He would meet everyone happily and with a smile on his face. He was brimming with the passion of serving humanity. Dr Sahib Shaheed would often treat the poor for free. He was in good standing with the non-Ahmadis in his area, which was mentioned by the non-Ahmadis themselves after his martyrdom, and some non-Ahmadis even attended his funeral.”
Amir Sahib writes, “Prior to Eid-ulAdha in 2024, Dr Sahib mentioned to me that some government officials had come to him and said that his life was in danger and that until Eid he should not sit at his clinic.” However, he was brave and continued sitting at his clinic. The deceased is survived by his wife, respected Nagina Rafiq Sahiba, one son and three daughters. Two of his daughters are married and one daughter is studying in Germany. May Allah the Almighty elevate the martyr’s station, grant patience to his family, and enable his children to carry on the legacy of his virtues.
The second funeral announcement is for Saeedah Bashir Sahiba, the wife of Malik Bashir Ahmad Sahib. She also passed away recently at the age of 83.
[Surely, to Allah we belong and to Him shall we return.]
The deceased was a musiah [part of the Al-Wasiyyat scheme]. She is survived by one son and two daughters. She was the mother of Malik Ghulam Ahmad Sahib, a missionary in Ghana, who, due to being in the field, was unable to attend his mother’s funeral and burial.
Her son, Ghulam Ahmad Sahib – who is a missionary – narrates that Ahmadiyyat entered their family through
her grandfather, Hazrat Malik Allah Bakhsh Sahibra, a Companion of the Promised Messiahas. He was a devout and righteous person who, upon witnessing the solar and lunar eclipses, travelled on foot from Lodhran to Qadian to pledge allegiance. His mother was also fortunate to receive the affection of Hazrat Amma Jan, Hazrat Nusrat Jahan Begum Sahibara. Ghulam Ahmad Sahib shares that his mother used to tell them about the love she received from Hazrat Amma Jaanra in Rabwah. She said, “I stayed with her, and for some reason. For some reason, I did not like eating bread. Despite the hardships, Hazrat Amma Janra used to give me money to buy a roll from the market, which I would then eat with milk.” She also recalled, “Once, when I was crying as a child, Hazrat Amma Jaan lovingly sat me on her lap, comforted me, and fed me with her own hands.”
Ghulam Ahmad Sahib further mentions that his mother was raised like an orphaned child, but the pure company of Hazrat Amma Janra, Hazrat Khalifatul Masih IIra, and other elders had a profound impact on her. She was regular in offering Tahajjud [pre-dawn voluntary prayers] throughout her life and was diligent in her regular prayers. Not only did she maintain her own prayers, but she also encouraged her children to do the same. Despite her weak eyesight, she would complete the entire recitation of the Holy Quran two or three times during Ramadan. She had a deep love, loyalty, and sincerity towards the Khilafat. She would listen to the sermons and addresses of the Khalifa with great attention and in complete silence.
One of her notable qualities, as mentioned by her son, was that she strongly disliked speaking to others in a loud voice. If the children ever spoke loudly, she would admonish them. Her son states that he always observed her as a true and faithful companion to her husband, and she instilled in her children the importance of regular prayers, taught them Yassarnal Quran [a basic book for learning to read the Quran], and then taught them the Holy Quran. She deeply embedded the love for the Khilafat and the Jamaat’s system in their hearts. She often expressed her desire to visit the mosque in Sialkot so that she too could offer prayers in the blessed places where the Promised Messiahas had offered prayers. Ghulam Ahmad Sahib mentions that, coincidentally, he was posted to Sialkot, so he took his parents to Sialkot. His mother offered prayers and nawafil [voluntary prayers] with great emotion in every part of the mosque and expressed her gratitude to Allah the Almighty for fulfilling her heartfelt wish.
She was very devout in her prayers, remained content with the will of Allah the Almighty, and was completely detached from the impurities and desires of the world. She was a sincere and exemplary woman in every respect. May Allah grant her forgiveness and mercy. May her virtues continue in her children and future generations.
(Official Urdu transcript published in the Daily Al Fazl International, 30 August 2024, pp. 2-6 Translated by The Review of Religions.)
Muin Ahmad | Executive Editors: Ataul Fatir Tahir, Aqeel Ahmed Kang | Research: Awwab Saad Hayat, Iftekhar Ahmed | Associate
