In the blissful quiet of the night, when the world sleeps, lies a golden opportunity for believers – the Tahajjud prayer. This voluntary night prayer, though not obligatory, holds an extremely special place in Islamic tradition. Its importance is highlighted in both the Holy Quran and the sayings of the Holy Prophetsa. We have been taught that the time of Tahajjud is when Allah the Almighty descends to the nearest Heaven, urging his servants to ask anything of him so that he may grant them:
“Our Lord, the Blessed, the Superior, comes every night down on the nearest Heaven to us when the last third of the night remains, saying: ‘Is there anyone to invoke Me, so that I may respond to [their] invocation? Is there anyone to ask Me, so that I may grant him their request? Is there anyone seeking My forgiveness, so that I may forgive them?’” (Sahih al-Bukhari, Kitab at-Tahajjud, Hadith 1145)
In the Holy Quran, Allah the Almighty mentions that Tahajjud is a means of attaining an exalted rank, maqam-emahmud, in both this world and the hereafter:
on the importance of the Tahajjud prayer, and how it is a huge blessing and not to be taken lightly. He once said:
“And wake up for it (the Quran) in [the latter part of] the night as a supererogatory service for thee. It may be that thy Lord will raise thee to an exalted station.” (Surah Bani Isra’il, Ch.17: V. 80)
We find a plethora of narrations in which the Holy Prophet Muhammadsa expounds
“Hold fast to the night prayer, for it was the practice of the righteous before you, and a means of drawing closer to your Lord, and an eraser of sin, and a means of their prevention.” (Sunan at-Tirmidhi, Kitab adda’wat ‘an rasulillahsa, Hadith 3549)
It was always the desire of the Holy Prophetsa that everyone should partake from
this blessing, and he would often encourage others. Hazrat Alira, the cousin and sonin-law of the Holy Prophet, reported that one night, the Prophetsa visited him and his wife Fatima and said, “Why do you not observe the prayer (at night)?” (Sahih al-Bukhari, Kitab al-i’tisam bil-Kitab walSunnah, Hadith 7347)
In a similar way, Hazrat Salim bin Abdullahra stated that the Holy Prophetsa said regarding his father, “What
Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
Accountability for actions before and after embracing Islam
Hazrat Ibn Mas‘udra narrated that, “A man asked [the Holy Prophetsa], ‘O Allah’s Messengersa, will we be held accountable for what we did during al-Jahiliyyah [i.e., the preIslamic period of ignorance]?’ He responded, ‘Whoever performs good deeds in Islam will not be held accountable for what they did during al-Jahiliyyah. However, whoever does evil deeds in Islam will be held accountable for both their past and present deeds.’” (Sahih al-Bukhari, Kitab istitabati l-murtaddina wa l-mu‘anidina wa qitalihim, Bab ithmi mun ashraka billahi wa uqubatihi fi d-dunya wa l-akhirah, Hadith 6921)
an excellent man Abdullah is! If only he would perform Tahajjud.” Hazrat Salimra said that after this, (his father) Abdullahra used to sleep very little at night. (Sahih al-Bukhari, Kitab at-Tahajjud, Hadith 1121)
Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Imam Mahdi,
Katerina Kerdi| Unsplash
Hazrat Mirza Ghulam Ahmadas, In His Own Words
Falsehood is tantamount to idolatry
“Today, the state of the world has become very precarious. From every aspect and in every form, one can observe falsehood: false witnesses are being produced, false cases are being filed, and false certificates are being fabricated. When people speak on certain matters, they twist the truth [to suit their narrative].
“Now, one should ask those who do not recognise the need for this Jamaat whether this was the religion brought by the Holy Prophetsa. Allah the Exalted has declared falsehood to be filth, commanding us to avoid it:
“[‘Shun therefore the abomination of idols, and shun all words of untruth.’ (Surah al-Hajj, Ch. 22: V. 31)]. Here, falsehood has been equated with idolatry.” (Malfuzat [1984], Vol. 8, p. 349)
On one occasion during a virtual mulaqat with missionaries of Germany, Hazrat Khalifatul Masih Vaa was asked as to how one could become a sultan-e-naseer [helper] for Khilafat. Huzooraa replied:
“If you wish to become a sultan-enaseer of the Khalifa of the time, then this cannot be achieved without the help of supplications. And the best way of supplicating and of attaining nearness to Allah the Almighty is through nafl [voluntary] prayers.
“Undoubtedly you offer the compulsory prayers anyway, and if you do not, then you fall short of even being considered in the basic category of ordinary Muslims. However, after the fara‘iz, it is the nawafil that will enable you to gain nearness to Allah the Almighty and further opportunities to serve [the faith] and will bless your endeavours. They will also provide you with the opportunity to become a sultan-e-naseer of the Khalifa of the time.
“Thus, it is the duty of every missionary to offer the Tahajjud prayer for at least one hour a day – one hour a day is not difficult given the current circumstances. You could even offer Tahajjud for two hours these days. However, all of you should offer Tahajjud – even in normal circumstances – for at least one hour a day unless there is a reasonable cause that stops you such as an illness or old age. That is an exceptional case. Otherwise, this is vital, without which we cannot progress.
“You must pay special attention to this. Pay special attention towards the remembrance of Allah too, instead of daydreaming about visiting a certain shop because they have a certain product on sale, or about doing a certain worldly task, or about going and participating in a certain gathering. Instead of wasting your time, you should pay attention to improving your spirituality.
“You can only bring about a revolution by increasing your spirituality. Revolutions are never brought about through mere singing of taranahs [choral poems] and raising slogans, nor will you gain the blessings of Allah by [merely relying on] these things.
“Therefore, the first thing you must do is improve your spiritual conditions. […] Only when you will adopt these virtues will you attain success. If you manage to morally train people in the right way, then you will find such workers in the Jamaat who will be your helpers in your tasks, and this will make your endeavours easier.” (“Answers to Everyday Issues – Part 20” at alhakam. org [27 August 2021])
Pray for the Ahmadis of Pakistan
During his Friday Sermon, delivered on 6 September 2024, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, said:
“These days, especially remember the Ahmadis of Pakistan in your prayers. Pakistani Ahmadis themselves should also focus on prayers and giving sadaqat [alms]. May Allah the Almighty protect them and
when one prays, the third knot is undone and one gets up, energetic with a good heart in the morning; otherwise one gets up lazy and with a mischievous heart.” (Sahih alBukhari, Kitab at-Tahajjud, Hadith 1142)
How to wake up for Tahajjud
This is our jihad. We must fight our nafs and wake up in the night for this blessed prayer. As we enter the winter months, the nights are longer, making it a perfect time for us to build a habit of waking up for Tahajjud. In the same virtual mulaqat mentioned above, Huzooraa was also asked as to how one can easily wake up for the Tahajjud prayers on a regular basis. He gave the following answer:
save them from the evil of the opponents, and may He turn the wickedness of the evildoers back upon them. Additionally, pray for the general well-being of the world, that Allah the Exalted may save the world from strife and disorder.” [Amin]
manages to find ways to do those things. During your exam period in Jamia, you had to study and you stayed awake during the nights to prepare for the exams; you offer Tahajjud whenever you are concerned about something, right? This is all about mindset. If you can train your mindset to achieve this goal, then Allah the Almighty will help you.
“There are people who sleep for an hour and a half at night, and then wake up to offer the Tahajjud prayer and then sleep after the Fajr prayer for whatever time they have.
<< Continued from previous page
stated: “If our entire lives are spent in worldly engagements, what will we have accumulated for the hereafter? Make a special effort to wake up for Tahajjud and offer it with fervour and joy.” (Malfuzat [English], Vol.1, p.5)
Tahajjud is the best way to attain nearness to Allah and become a sultan-e-naseer of Khilafat
Considering how great the virtue of Tahajjud prayers is, and how heavy it weighs on the scale of good deeds, it is inevitable that Satan would make his utmost effort to deprive us from praying Tahajjud attaining its blessings.
The Holy Prophetsa said in an authentic narration:
“Satan puts three knots at the back of the head of any of you if he is asleep. On every knot he reads and exhales the following words, ‘The night is long, so stay asleep.’ When one wakes up and remembers Allah, one knot is undone; and when one performs ablution, the second knot is undone, and
“This depends on how deep your relationship is with Allah the Almighty and how much love you have for Him. You do manage to take time for other things. Do you not? If the Isha prayers are offered at 10 pm or 10:30 pm in Germany, and the morning prayers are offered at 2:30 am, or 2:45 am or 3 am […] in fact, sehri is a lot earlier here in the UK whilst it is an hour later in Germany. There is a difference of approximately 30-45 minutes.
“So, sleep for two hours, or one and a half hours, then wake up to offer prayers and then go to sleep again for an hour or two after offering the Fajr prayer. One has to make their own routine.
“If one has a yearning or passion to do something within their heart, then one
“You will have to manage time for this. After all, you have the whole day available to you besides this. You can sleep for an hour in the afternoon in order to catch up on sleep. This is not a difficult matter. One can actively perform worship in their youth. You people are young. This is your time [to do this]. This is the time to reap as much benefit as you can from this. Do your best to fulfil the rights of worship to your maximum capacity.
“‘To be pious in one’s youth is the way of the prophets. In old age, even a ferocious wolf becomes virtuous.’” (“Answers to Everyday Issues – Part 20” at alhakam.org [27 August 2021])
A Caliph & a Māori King A legacy of peace
Asif Munir, Missionary, New Zealand
On 30 August, New Zealand and the Māori community experienced a profound loss with the passing of their Māori King, Tuheitia Paki, at the age of 69. His death led many to gather at Turangawaewae Marae (pronounced too-rahng-ah-whywhy), a site of immense cultural and historical significance. A Marae is a communal or sacred place that serves both religious and social purposes. This site has welcomed world leaders such as Queen Elizabeth II and Nelson Mandela with warmth and respect.
I had the privilege of visiting Turangawaewae Marae to offer my condolences. As I sat among the Māori community, listening to speeches in Māori, I felt a profound sense of connection despite not understanding the language. For us Ahmadi Muslims, this place holds special significance. It was here in 2013 that our beloved Huzooraa was invited by King Tuheitia and his people. During this visit, Huzooraa presented King Tuheitia with a historic gift: the first-ever Māori translation of the Holy Quran, known as ‘Kurānu Tapu’. This translation was a milestone achieved through the dedicated efforts of the late Shakeel Ahmad Munir Sahib, who spent over 20 years learning the Māori language.
The impact of this meeting was so profound that King Tuheitia also attended the opening of our first mosque in New Zealand, Baitul Muqeet, which was inaugurated by Huzooraa himself. This unprecedented visit was a powerful display of the mutual respect between the Māori King and Huzooraa
Māori culture has been preserved remarkably well. The role of the Māori King, while not politically authoritative, symbolises unity among the Māori people. Although not all Māori tribes recognise the King as their ruler, he remains a respected leader and a prominent figure. His interest in meeting with Huzooraa was a significant gesture, reflecting a shared commitment to understanding and peace.
Many Ahmadis around the world vividly remember the profound moment in 2013 when the iconic Māori Haka was performed in the presence of Huzooraa at this very Marae. The Haka is often performed to welcome important visitors or dignitaries. It is a powerful and energetic expression of respect and hospitality. Reflecting on this moment, I felt deeply humbled, knowing that a Khalifa had once stood on the same ground where I was now present.
Huzooraa has often spoken about the importance of sharing the Holy Quran’s message of peace and unity. In 2013 at Turangawaewae Marae, he emphasised that ‘‘the Quran teaches people how to live together in peace, and certainly today we need love, peace, and reconciliation to spread far and wide—that is the message of the Quran.”
(“Muslim Leader Presents Quran to Maori King” www.pressahmadiyya.com)
In line with the Hadith of Prophet Muhammadsa, who said:
‘‘When a respected person from a nation comes to you, show him respect.’’ (Sunan Ibn Majah, Kitab al-adab, Bab idha ataakum karimu qaumin fa akrimuhu, Hadith 3712)
Huzooraa demonstrated profound respect for Māori traditions during his visit, when he and the Māori King performed the hongi, a traditional Māori greeting which involves the pressing of noses and foreheads together. Although this gesture was unfamiliar to our tradition, Huzooraa embraced it as a sign of respect and unity. This act of honouring Māori customs was rooted deeply within Islamic teachings on mutual respect.
Unfortunately, I was not present during Huzoor’saa visit to New Zealand, but I continually reflect on how Huzoor’saa message in the Marae remains incredibly relevant today. Sitting among the crowd at Turangawaewae Marae, I initially felt that I might be the only Muslim present. However, I was soon greeted by a Māori gentleman with a “Salam”—a Māori Muslim who also spoke Arabic. We spoke at length about Māori culture, Islam, and Huzoor’saa memorable visit to the Marae. He was particularly impressed by the Jamaat’s remarkable achievement in translating the Holy Quran into Māori. When I asked if there were other Muslims, he replied ‘no’. This may have been why many Māori appreciated my presence. I also spoke with one of the Marae caretakers who fondly recalled Huzoor’saa visit in 2013.
This experience made me grateful to be an Ahmadi Muslim, as we are blessed with a Khalifa who is a global figure in promoting peace, not merely through speeches, but by embodying these values in daily life. Under his leadership, Ahmadi Muslims worldwide strive to live peacefully with others and build bridges wherever possible.
It is deeply disheartening that some Muslims have tarnished Islam’s image by portraying it as intolerant. In stark contrast, the life of the Prophet Muhammadsa is filled with profound examples of respect and compassion towards non-Muslims.
A notable instance is when the Christians of Najran visited him in Medina, and he graciously allowed them to pray in the mosque, declaring it open to their worship.
(Ibn Hisham, Al-Sirah al-Nabawiyyah, 1955, Vol. I, ed. Mustafa as-Saqqa, Cairo: Mustafa al-Babi al-Halabi, pp. 575-577)
By the grace of God Almighty, we are blessed with a Khalifa who reminds the world of Islam’s true message, by displaying such sentiments towards non-Muslims. No other Muslim leader illustrates this level of compassion and understanding towards non-Muslims. During his meeting with the Māori King, Huzooraa expressed his hope that the mutual friendship between the Ahmadiyya Muslim Community and the Māori community would endure forever.
(“Muslim Leader Presents Quran to Maori King” www.pressahmadiyya.com)
This heartfelt sentiment resonates deeply with us, as members of the Ahmadiyya Muslim Community around the world carry Huzoor’saa message in our hearts, even in the most distant corners of the globe. The guidance provided by Khilafat serves as our beacon in today’s complex society. Through the teachings of Islam, we are continually inspired to embody the values of respect, unity, and compassion.
May the legacy of King Tuheitia inspire future generations to uphold these principles of compassion, and may the bond between Ahmadis and the Māori flourish forever. Amin
Ninth annual ijtema of Majlis
Ansarullah held in Finland
Tahir Ahmad
Qaid Ishaat Majlis Ansarullah Finland
Majlis Ansarullah Finland held its 9th annual ijtema on 17-18 August 2024, at the salat centre in Helsinki, Finland.
The ijtema began at 10am on 17 August with a flag-hoisting ceremony, followed by the inaugural session presided over by Farrukh Islam Sahib, Sadr Majlis Ansarullah Finland. The recitation of the Holy Quran was followed by the Ansar pledge, a poem and speeches by Sadr Majlis Ansarullah and the Missionary-in-Charge
Finland. Thereafter, academic and sports competitions began.
On the second day, sports competitions continued, followed by lunch and congregational Zuhr and Asr prayers. The concluding session began at 4:15 pm with a recitation from the Holy Quran, followed by the Ansar pledge, a poem, the annual report and the awards distribution ceremony. The National President of Jamaat-e-Ahmadiyya Finland delivered a brief address and led everyone in silent prayer to conclude the event. The total attendance was 55.
This Week in History
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat
13 - 19 September
13 September 1931: Following an All-India Kashmir Committee session, the Committee organised a public jalsa on this day, where Hazrat Musleh-e-Maudra delivered the keynote address. While Huzoorra was on stage, Ahraris created unrest and began throwing stones. Three stones hit Huzoor’sra hand; around 25 to 30 Ahmadis were seriously injured, and many others received minor injuries. For more details, see “Historical analysis of Ahrar’s anti-Ahmadiyya agitation – Part 1”, at alhakam.org (6 October 2023, pp. 12-15).
13 September 1988: On this day, during his tour of East Africa, Hazrat Khalifatul Masih IVrh inaugurated the Baitul Hameed Mosque in Dodoma, Tanzania. (Silsila Ahmadiyya, Vol. 4, p. 850)
14 September 1988: On this day, during his tour of Africa, Hazrat Khalifatul Masih IVrh offered a silent prayer at the grave of pioneer local Ahmadi, Amri Obaidi Sahib, in Tanzania. Afterwards, Huzoorrh met with the country’s Prime Minister. In the evening, Huzoorrh delivered a farewell address to the local Ahmadi community. (Silsila Ahmadiyya, Vol. 4, p. 850)
14 September 1998: On this day, during his televised mulaqat with French-speaking guests, Hazrat Khalifatul Masih IVrh urged Ahmadi researchers to focus on advancing the study of ‘Amal at-Tirb [i.e., mesmerism]. (Silsila Ahmadiyya, Vol. 4, p. 896)
15 September 1897: On this day, the Promised Messiahas expressed his desire to establish a middle school in Qadian for Ahmadi youth to inculcate in them the basic knowledge of Islam and safeguard them from worldly evils. He entitled this printed announcement Eik Zaruri Farz ki Tabligh. This indicates his desire to spread knowledge among his
followers. After providing the basic scheme, Huzooras mentioned the names of his devout followers and their promised amounts to help initiate this project. (Majmu‘ah-eIshtiharat [2019], Vol. 2, pp. 360362)
15 September 1985: On this day, Hazrat Khalifatul Masih IVrh inaugurated the Baitus Salam Mission House in Belgium. (Silsila Ahmadiyya, Vol. 4, p. 835)
15 September 2006: On 12 September 2006, the then head of the Roman Catholic Church, Pope Benedict XVI, while speaking at the University of Regensburg, sparked controversy by quoting Byzantine Emperor Manuel II Palaiologos’s view of Islam, suggesting it had, God-forbid, contributed “only evil and inhuman” elements.
During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned the pope’s remarks and said they had no relation at all to the true Islamic teachings. Huzooraa said that it was not befitting for a person like the pope to falsely attribute such things to Islam.
Huzooraa commented on the pope’s statement in detail and narrated the peaceful teachings of Islam to refute the false allegations. Huzooraa also presented the sayings of various orientalists in which they appreciate the Holy Prophet’ssa role in the establishment of peace.
15 September 2008: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Dr Abdul Manan Siddiqui Sahib, who was martyred in Pakistan on 8 September. Huzooraa also mentioned the martyrdom of Seith Muhammad Yusuf Sahib, Amir District Nawabshah, who was martyred on 9 September.
16 September 1914: On this day,
Hazrat Musleh-e-Maudra sent a letter to the Begum of Bhopal with the aim of propagating the message of Ahmadiyyat. Hajjah Nawab Begum Dame, Sultan Jahan GCSI (18581930) was a notable and progressive ruler of Bhopal who ruled from 1901 to 1926. (Tarikh-e-Ahmadiyyat, Vol. 4, p. 161)
For more details of Huzoor’s Tabligh literature, see: ‘‘Power of preaching: Hazrat Musleh-e-Maud’s correspondence with world leaders’’ at alhakam.org (17 February 2023, pp. 14-15).
16 September 1983: On this day, during his tour of the Far East, Hazrat Khalifatul Masih IVrh arrived in Fiji
and addressed a press conference at Nandi Airport. (Silsila Ahmadiyya, Vol. 4, p. 826)
16 September 2005: On this day, Hazrat Khalifatul Masih Vaa addressed the first-ever combined Scandinavian Jalsa Salana, which took place in Gothenburg, Sweden. Huzooraa spoke about the ma‘rifat (recognition) of God Almighty and the ways to achieve it.
17 September 1927: The then Governor of Punjab, Sir William Malcolm Hailey, had a meeting with Hazrat Musleh-e-Maudra. During this meeting, a discussion took place as to how the Hindu-Muslim unrest could be alleviated in the country.
Hazrat Khalifatul Masih IVrh delivering a lecture at the University of Mauritius
President of Mauritius in a meeting with Hazrat Khalifatul Masih IVrh
The meeting lasted for around an hour. (Al Fazl, Qadian, 30 September 1927, p. 5)
17 September 1983: On this day, during his tour of the Far East, Hazrat Khalifatul Masih IVrh delivered the Eid-ul-Adha Sermon in Fiji. Later in the afternoon, Huzoorrh addressed a gathering of Ahmadis and held a question-and-answer session. (Silsila Ahmadiyya, Vol. 4, p. 826)
17 September 1985: On this day, Hazrat Khalifatul Masih IVrh inaugurated the Bait-un-Nasr Mosque in Cologne, Germany. (Silsila Ahmadiyya, Vol. 4, p. 835)
18 September 1983: During his tour of Fiji, Hazrat Khalifatul Masih IVrh travelled from Nadi to Suva and officially inaugurated the Bait-ul-Fazl Mosque in Suva. (Silsila Ahmadiyya, Vol. 4, p. 826)
18 September 1987: On this day, Hazrat Khalifatul Masih IVrh highlighted the persecution faced by the Ahmadis living in Bangladesh and announced an inspiring programme in response to oppression. Huzoorrh launched several initiatives, including the construction, renovation, and expansion of mosques, etc. (Khutbat-e-Tahir, Vol. 6, p. 591)
18 September 1988: During his tour of Mauritius, on this day, Hazrat Khalifatul Masih IVrh laid the foundation stone for a new mosque in New Grove, Mauritius, and also inaugurated a newly built mosque in the Military Quarters. (Silsila Ahmadiyya, Vol. 4, p. 850)
19 September 1983: On this day, during his tour of Fiji, Hazrat Khalifatul Masih IVrh had a meeting with the Acting Prime Minister of Fiji, and Radio Fiji recorded two interviews with Huzoorrh in English and Urdu. (Silsila Ahmadiyya, Vol. 4, p. 826)
19 September 1988: During his tour of Mauritius, Hazrat Khalifatul Masih IVrh met with the Governor-General and Prime Minister of Mauritius, on this day. Huzoorrh also visited the graves of pioneer missionaries Hazrat Hafiz Jamal Ahmadra and Hazrat Hafiz Obaidullahra and offered prayers. Huzoorrh also addressed a press conference and delivered a lecture at the University of Mauritius in the evening. (Silsila Ahmadiyya, Vol. 4, p. 850)
Metaphysics of the human race Insights from philosophy and Islam
Muhammadul-fareed Ajimoti
Student of Philosophy and Al-Fawaz Ajimoti, Student Jamia Ahmadiyya International Ghana
Beyond the veil of the physical world lies a realm where human existence and racial identity intersect. Philosophers and theologians have studied this complex area for centuries to uncover the deep mysteries of what it means to be human.
The metaphysical nature of our human race is a profound subject hidden beneath multiple layers of mystery which requires a delicate approach to uncover. For years, philosophers have sought to shed light on matters relating to our collective existence, considering the biological and sociopolitical implications of the matter.
The term “race” has several meanings, depending on the context in which it is used. According to Merriam-Webster Dictionary, the definition of race falls into:
1. Any one of the groups that human beings can be divided into based on shared distinctive physical traits
2. A group of people sharing a common cultural, geographical, linguistic, or religious origin or background
3. A major group of living things considered as a category (“Usage of Race”, www.merriam-webster.com)
The biological definition is that race refers to groups of humans who share certain distinctive physical traits. These traits are often regarded as common among people of shared ancestry. The categories of race include racial and national origins, as well as sociocultural groups. Over the years, race has been used to categorise people based on cultural, geographical, linguistic, and/or religious origin. For instance, the term has been applied to groups such as the Saxons, Norwegians, and Catalonians. In the holy books, like the Quran and the Bible, we find references to the “race of mankind”.
Do races exist?
Historically, one of the earliest ways human races were evaluated was in the form of a hierarchy. This hierarchy placed the ‘Caucasian’ race at the top, with other races increasingly lower down. ‘Negros’, as they were called, were often at the bottom as this was the time of European colonialism and white Europeans wanted to justify the exploitation of West Africa – hence this notion of them being less intelligent and even less human was popular. This period
of biological determinism and overt racism could be seen as the origin of the concept of race.
Initially, the idea of race as a categorising term for human beings emerged in the late 16th century with a generalised meaning similar to other classifying terms. “Perhaps the first, unconscious stirrings of the concept of race arose within the Iberian Peninsula. Following the Moorish conquest of Andalusia in the eighth century C.E., the Iberian Peninsula became the site of the greatest intermingling between Jewish, Christian, and Muslim believers. During and after their reconquista (reconquest) of the Muslim principalities in the peninsula, the Catholic Monarchs Isabel and Ferdinand sought to establish a uniformly Christian state by expelling first the Jews (in 1492) and then the Muslims (in 1502).”
(“Race”, https://plato.stanford.edu)
The status of race: Biological or socio-political?
The concept of race historically involved dividing humanity into distinct groups based on biological characteristics, but this traditional view has faced challenges, with some thinkers questioning the coherence and existence of races: “If the way people looked entailed that they belonged to a distinct race, then gingers would be an individual race. After all, they are distinctly identifiable by their pale skin, freckles, and orange-red hair. But, gingers are not a distinct race. In short, ‘looking a certain (distinctive) way’ is not a sufficient condition for being of a distinct race.” (“The Metaphysics of Race”, race.pdf (colorado.
edu))
Many philosophers believe that race is socially constructed. This means, “in simple terms, that it is a human invention and not a biological fact. The concept of ‘race’ has developed over time in order to accommodate different societies’ needs of organising themselves as separate from the ‘other’.” (“Race and society”, www. wikipedia.org)
However, by the seventeenth century, the word ‘race’ started to acquire a different meaning. In Britain, for example, it began to be used to define those who held power as ‘white’. Those who were not considered ‘white’ often experienced discrimination, no matter what the colour of their skin was. (“How was the concept of ‘race’ invented?”, www.open.edu) This classification system was used to justify the subjugation and exploitation of certain groups, particularly those from Africa and indigenous populations in the Americas.
Insights from Islamic literature
It is no news that Western philosophy has historically grappled with the concept of race, often linking it to notions of essence, identity, and hierarchy. However, it’s incredible how, before both Renaissance thinkers’ and philosophers’ attempts to solve the issues relating to racial identity, the Holy Quran dealt with the matter extensively over 1400 years ago, offering solutions to both aforementioned questions. Thus, Allah the Almighty states:
The Ahmadi Muslims of Pakistan A loyal community under siege since 1974
Ata-ul-Haye Nasir
Al Hakam
Exactly 50 years ago, on 7 September 1974, the Parliament of Pakistan declared Ahmadis as non-Muslims. This action was contrary to the Sunnah and the sayings of the Holy Prophet Muhammadsa. The opponents of the Ahmadiyya Muslim Jamaat acted under the guise of religion, though their decision was rooted in political interests.
In addition to being contrary to Islamic teachings, this decision was also against the guidance given by the founder of Pakistan, Muhammad Ali Jinnah, in a speech on 11 August 1947:
“Every one of you, no matter what his colour or creed, is first, second, and last a citizen of the State, with equal rights, privileges, and obligations. You are free to go to your temples and your places of worship in this State of Pakistan. Religion or caste or creed have nothing to do with the business of the State.” (The Scotsman, 12 August 1947, p. 4)
A letter from Hazrat Khalifatul Masih IIIrh
On 7 September 1974, the day Ahmadis were declared non-Muslims, Hazrat Hafiz Mirza Nasir Ahmadrh, the then Ahmadiyya Khalifa, wrote a detailed letter to Hazrat Sir Chaudhry Zafrulla Khanra, and stated:
“It is currently 12pm, Saturday, 7 September [1974]. The circumstances indicate that the decision will be against us. It will be announced this evening. You would be informed about this before this note [reaches you].
“The worldly legal strategies will obviously be carried out, hence, I require your view on this. However, our real strategy is du‘a. We do not require any certificate from the Government regarding our [belief in] Islam. We have with us the certificate from Allah the Almighty which is sufficient for us. All praise belongs to Allah. Our
duty is to pray with meekness and to seek His grace. The world will obviously protest, however, the real point is that Ahmadis of the whole world ought to occupy themselves in humble prayers and wait for the Powerful Help from their Generous Lord.”
After this, Huzoorrh mentioned that Allah the Almighty has foretold him about the future circumstances:
“As to when it will happen? He [God] alone has knowledge about this.”
Huzoorrh further wrote:
“The circumstances suggest that in addition to this [upcoming legislation] more oppression would be carried out, and we [will act in the following manner]:
“[We hid ourselves in that Veiled Beloved. (A line from the Promised Messiah’sas poem)]
“He Who is Truthful in His promises, will surely fulfil His promises. We will have to raise the level of our sacrifices.” (File)
Disowned as citizens
As foretold by Hazrat Khalifatul Masih IIIrh even more stringent regulations were imposed on the Ahmadiyya Muslim Community in Pakistan. Since 1984, they have been deprived of basic rights, particularly through Presidential Ordinance XX.
Even today, every effort is being made to stop Pakistani Ahmadi Muslims from practising their Faith. A recent ruling by the Supreme Court of Pakistan is another example of this ongoing oppression.
Reflecting on this decision, during his concluding address at the 2024 Jalsa Salana Germany, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, stressed that Ahmadi Muslims need not rely on any human judgements but should place their trust solely in Allah, the One true God. He encouraged Ahmadis to engage in sincere prayer and worship, trusting that Allah would bring about relief and ease while confounding the enemies of the Jamaat.
Discrimination faced by Ahmadi Muslims in Pakistan is beyond imagination. I can testify to this personally, having faced such persecution while in Pakistan.
Ahmadi Muslims are labelled as the enemies of Islam and unfavourable for the Muslim interest. Pakistani Ahmadis are even declared as traitors to their country. Yet, history tells a different story, revealing their long-standing contributions to the Muslim cause.
Ahmadiyya services for the Muslim cause
The Ahmadiyya Muslim Community has a rich history of advocating for Muslim rights all across the globe – in British India,
Turkey, Indonesia or the Arab World –particularly Palestine, Iraq, Syria, Egypt and Tunisia.
On one hand, the opponents of Ahmadiyyat declared the Ahmadiyya Muslim Community as non-Muslim, on the other, Ahmadi Muslims have always been at the forefront of making efforts for the Muslim world’s progress and success.
When we specifically glance into British India and the Arab world, we find that the Second Ahmadiyya Khalifa, Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, always advocated for Muslim rights. Moreover, he would also call the attention of the British government towards fulfilling the rights of Muslims and acting with justice.
For instance, the Ahmadiyya Khalifa prevented Muslims from being drawn into civil disobedience on multiple occasions, advocated for the rights of Turkey and the Arab territories, and provided a coherent response to anti-Islam rhetoric, convinced Jinnah about the separate electorates that were inevitable for Indian Muslims considering the prevailing circumstances, resolved the Muslim League’s internal rifts, advocated for the rights of oppressed Kashmiri Muslims, wrote letters to the Viceroy and the British Prime Minister calling their attention towards the rights of the Muslim, and announced support for the Muslim League – major representative of Indian Muslims – in the 1945-46 elections. These are just a few examples of countless services.
Ahmadi Muslims and Pakistan
When speaking of the persecution of Ahmadi Muslims in Pakistan, one must also acknowledge the services this Community
has rendered to their homeland.
It is an undeniable fact that Pakistan’s existence would have been impossible without separate electorates in British India and the Muslim League’s success in the crucial 1945-46 elections. In both matters, Ahmadi Muslims played a huge role.
It is not merely hearsay, but rather, a testified fact. For instance, a well-known journalist, Raees Ahmad Jafri (1908-1968), has written in his book Quaid-e-Azam Aur Unka Ehad – Hayat-e-Muhammad Ali Jinnah that the Ahmadiyya Muslim Community favoured the Muslim League, Pakistan Movement and the political leadership of Jinnah. He then quoted the Second Ahmadiyya Khalifa’s abovementioned announcement regarding the 1945-46 elections, and raised a very pertinent question as to who was supporting the establishment of Pakistan, showing concern for the future of Muslims and striving for their success. He finally answers his question himself:
“Those against whom there is a knapsack of the edicts of ‘kufr’, whose nonMuslimness is talked about everywhere, [and] whose faith and belief is considered to be doubtful, suspicious and objectionable.” (Quaid-e-Azam Aur Unka Ehad – Hayat-eMuhammad Ali Jinnah, pp. 344-346)
The history of Ahmadis’ sacrifices and services for Pakistan continues, even after the country’s establishment.
Once Pakistan was established in 1947, the Second Ahmadiyya Khalifa provided valuable guidance to the newly formed country and advised the public and the government to understand their
Jinnah addressing the Constituent Legislative Assembly of Pakistan in Karachi | The Civil and Military Gazette, 14 March 1948
Hazrat Sir Chaudhry Zafrulla Khanra and MA Jinnah | The Civil and Military Gazette, 4 January 1948
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responsibilities for the successful future of Pakistan. For instance, he delivered two separate series of lectures in 1947-48 in various cities of West Pakistan, titled “Consolidation of Pakistan” and “Pakistan and its Future”.
In 1953, a huge storm of opposition and persecution erupted against the Ahmadiyya Muslim Community and Ahmadis were labelled as traitors and enemies of the country. However, Pakistani Ahmadis still did not quit their loyalty to the country, and on certain occasions when the country’s existence and sovereignty were challenged, Ahmadis were at the forefront in safeguarding it.
Then came the year 1974 and Ahmadi Muslims were declared non-Muslims by the Parliament of Pakistan. At that time, the Community was being led by the Third Ahmadiyya Khalifa, Hazrat Hafiz Mirza Nasir Ahmadrh. On several important junctures, he granted valuable guidance to the people and leadership of Pakistan for the country’s betterment and progress, and always encouraged the Ahmadis of Pakistan to serve their homeland despite the ongoing persecution.
One may ask, “Why did the Ahmadis of Pakistan not cease their loyalty to their country after the proceedings of 1974?”
Well, Ahmadi Muslims adhere to the teachings of Islam that declare one’s love for their homeland as part of their Faith.
Then came 1984, and stricter legislations were made against Ahmadi Muslims and all possible efforts were made to suppress them as a community. At that time, the Community was being led by the Fourth Ahmadiyya Khalifa, Hazrat Mirza Tahir Ahmadrh. Following in the footsteps of the previous Khulafa, he also granted valuable guidance for the homeland’s progress and betterment on an array of subjects.
However, with the intensifying persecution and opposition, Khilafat-eAhmadiyya migrated from Pakistan to England according to Divine decree, which laid the foundation of a new era of progress for this Jamaat.
Even at that stage, and till this day,
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Ahmadi Muslims of Pakistan did not cease their love and loyalty to their homeland and this fact really makes people wonder as to “Why?”. The answer is the same: Islam teaches one to love their homeland.
History testifies to the fact that the Ahmadi Muslims of Pakistan served their homeland with utmost loyalty, and made efforts for Pakistan’s progress and success. Prominent among them are Hazrat Sir Chaudhry Muhammad Zafrulla Khanra, Sahibzada Mirza Muzaffar Ahmad, Lieutenant-General Akhtar Hussain Malik Sahib, Lieutenant-General Abdul Ali Malik Sahib, Professor Dr Mohammad Abdus Salam Sahib, and many more.
A glimpse of the services rendered by the Ahmadiyya Muslim Community for the Muslim world, and in connection to Pakistan, has been narrated in several articles that have been published in The Weekly Al Hakam. These articles also make it evident that the Ahmadi Muslims of Pakistan have excelled in various fields and represented their country at the international level on many platforms, including sports. Moreover, the town of Rabwah, in addition to being the centre of a religious community, has been a shining example of excellence in the fields of academics and sports as well.
Conclusion
In short, there is no denying the fact that the Ahmadi Muslims of Pakistan have been at the forefront of contributing towards the establishment, stability, integrity and development of their homeland – a history that is often veiled by anti-Ahmadiyya
man is not to be judged by the pigment of his skin, the amount of wealth he possesses or by his rank or social status, descent or pedigree, but by his moral greatness and the way in which he discharges his obligations to God and man.” (Five Volume Commentary, Vol. 5, p. 2964)
proponents. Sadly, despite their immense sacrifices and services for Pakistan, Ahmadis are labelled as “traitors” and “enemies of the country”, a narrative perpetuated by clerics who demand to remove Ahmadis from key positions of various departments. Amidst all this, the Ahmadis of Pakistan have a relation of love and loyalty to their country,
“O mankind, We have created you from a male and a female; and We have made you into tribes and sub-tribes that you may recognise one another. Verily, the most honourable among you, in the sight of Allah, is he who is the most righteous among you. Surely, Allah is All-knowing, All-Aware.” (Surah al-Hujurat, Ch.49: V.14)
In the Five Volume Commentary, we read: “The verse, in fact, constitutes the Magna Carta of human fraternity and equality. It has firmly laid the axe at the false and foolish notions of superiority, born of racial arrogance or national conceit. All men having been “created from a male and a female” as human beings have been declared equal in the sight of God. The worth of a
The whole human race is one family. The division into tribes, nations, and races is meant to give them a better knowledge of one another so that they might benefit from one another’s national characteristics and good qualities. This, according to Islam, is the criterion of a person’s greatness and this is the only true and real criterion. (Ibid.)
Similarly, The Holy Prophetsa beautifully explained this idea during his farewell pilgrimage speech. He instructed: “O men, your God is One and your ancestor is one. An Arab possesses no superiority over a non-Arab, nor does a non-Arab over an Arab. A white man is in no way superior to a black nor for that matter, is a black man better than a white.” (“The Holy Prophet: A Messenger of Peace and Reconciliation”, www.alislam.org)
These noble words spoken by the Holy Prophetsa epitomise one of Islam’s loftiest ideals and strongest principles. It emphasises the unity and equality of humanity, regardless of racial or ethnic disparity. It highlights that true nobility is based on righteousness and piety, not physical characteristics. Therefore, man cannot be categorised as being superior to another simply based on his looks or power. Rather, as opposed to the modern-day hierarchy system, the Islamic standard for measuring superiority is taqwa (righteousness).
Conclusion
A comparative analysis of philosophical and Islamic perspectives on race reveals both convergence and divergence. While modern philosophy grapples with determining the nature or status of the human race, Islam acknowledges both the diversity of human physical differences and the spiritual ranking of individuals based on their righteousness.
Scientifically speaking, most species
as per the Islamic teachings.
The Ahmadiyya Muslim Community has been under siege in Pakistan for the past 50 years. Yet, despite these hardships, they continue to pray for the prosperity of their homeland – a country for which they and their elders have made great efforts and sacrifices.
are created with high genetic diversity. Humans, however, have DNA that is more than 99.9% similar between all individuals. Take a moment; look at the person to your left and to your right. You are almost identical to all these people – 99.9%. Other species have a genetic diversity at least 50 times greater than our own. It is astonishing just how alike Allah has made all of us. This means the difference between us as human is 0.01%. This number is so infinitesimal, that we could round off and one could say Allah has made us as one. (“Islam – Beyond Culture and Ethnicity”, www.alislam.org)
The Promised Messiahas said: “Allah desires to make all of mankind as if they were one person. This could also be called a democratic singularity. Under this concept the diversity of mankind could be considered as one individual. The purpose of religion is also that the human race be united in the form the beads of a tasbeeh (rosary) through one thread.” (Malfuzat, Vol. 4, p. 100)
Hazrat Musleh-e-Maud having a discussion with Raja Ghazanfar Ali Khan, a well known politician of British India who later served as a minister and diplomat for Pakistan
Maynard Hall (now Sheerani Hall) of the Law College Lahore where Hazrat Musleh-e-Maudra delivered lectures in 1947-1948
100 Years Ago... Accounts of 1924: Telegram to the League of Nations and visit to Brighton
Hazrat Sheikh Yaqub Ali Irfanira (1875-1957)
Visit to Brighton and prayer
On 29 August 1924, at the invitation of Brighton Corporation, Hazrat Khalifatul Masih II[ra], accompanied by his companions, departed for Brighton at 10:30 am by train and arrived at the station after covering the 50-mile distance in exactly one hour.
About Brighton
Despite having a population exceeding 100,000, Brighton is still considered a town rather than a city. It is an ancient town that gained prominence in the mid18th century due to its location by the sea and its proximity to London. This fishing village has, for nearly two centuries, served as a royal retreat for the English monarchy. Grand royal halls and palaces were built here, and during the Great War, these served as hospitals for Indian soldiers. These royal buildings were gifted to the people of Brighton by Queen Victoria in 1845, and they have been well-maintained ever since.
In 1914, when World War I began and hospitals were needed for wounded Indian soldiers, Brighton’s mayor, Mr [John] Otter, and the Corporation, in the spirit of humanitarianism and national duty, offered these royal palaces as hospitals. The people of Brighton sacrificed their comforts for the care of the wounded. Our connection to this hospital, both as Indians and as members of the Ahmadiyya Muslim Community, is significant, as many of our wounded Indian brethren, including some Ahmadi Muslim soldiers, were treated there. These soldiers, while fulfilling their military duties, were injured and sent to Brighton for treatment. They had written to Hazrat Khalifatul Masih at the time, praising the care and comfort they received, as well as the compassion shown by the people of Brighton.
Harbans Rai, a boy from a Hindu family in Qadian, also served at this hospital, caring for the wounded for an extended period. Thus, our relationship with Brighton is longstanding.
Chattri Memorial
In memory of the soldiers who passed away here, the Chattri Memorial was constructed on the high ground of the Patcham area of Brighton. The construction of this chattri was assigned to a renowned firm in Manchester. This location is situated at an elevation of 500 feet, surrounded by
greenery, and offers a scenic view of the sea from near the memorial. An area of 121 × 90 feet has been designated for this monument. The chattri itself covers an area of 60 × 40 feet.
This chattri, made from white marble, was designed in the Indian architectural style and crafted in Italy. The dome has a diameter of eight feet, and the entire structure stands 29 feet high.
An additional 44 acres of land were acquired through public funds. Of this, 2 acres will be developed into a beautiful garden, while the remaining land will serve as a source of income to meet local needs.
Videographers
Upon reaching the Chattri Memorial, various videographers captured our group shots. Two newspaper correspondents and photographers accompanied us, one of them travelled with us from London. This is a small example of the diligence of the local newspapers. I will, Insha-Allah, write about this in detail in my travelogue regarding the London newspapers, or, if possible, I will send it to be published [in Al Fazl]. Standing on the platform of the chattri, Huzoor[ra] [expressed his] intention to carry out a prayer, and said:
Unite under the chattri of the Promised Messiah
“This monument is a united memorial to those nations of India who served their king during the Great War and fought alongside the imperial army, in which they sacrificed their lives. This memorial is a symbol, in its smallest form, of bringing the world together for a single purpose.
“The Promised Messiahas came to unite the world on one objective, and that is a grand purpose. This, a memorial of gathering for one cause, serves as a small symbol for our great mission. In the objective of unity by the Promised Messiahas, there is no distinction between East and West. It is not about East or West, but rather gathering the entire world on one faith.
“Therefore, my intention is to offer a prayer at this place, and that prayer will be in this sense – that just as this is a sign of those who united for one worldly cause, similarly, may Allah establish that grand chattri, which is the canopy of the Promised Messiahas. And may the people of the East and West gather under this true shelter. Just as this is an apparent sign, that sign [of the Promised Messiahas] cannot be made of bricks and stones. Rather, it is made by uniting hearts, and its effects reach far and wide.
“Thus, I will pray for the establishment of this true chattri, that people from the East, the West, and the whole world may gather under it, and may God create such means that we can unite them all.”
The summary of the speech was read out in English by Master Nayyar Sahib[ra] for newspaper reports, after which His Holiness carried out a lengthy prayer and descended from the other side. Meanwhile, the videographers captured the entire scene. As I write this (i.e., 3 September 1924), this scene is being shown to the people, and it has been received with great interest by the public.
From Chattri Memorial to the Royal Pavilion
After visiting the Chattri Memorial, Huzoor[ra] arrived at the Royal Pavilion, which had been used as a hospital for the wounded during 1914. At the entrance, he was welcomed by Dr HD Robert, a member of the Corporation, along with other officials. A large crowd was present at this occasion. Dr Roberts gave His Holiness a tour of the Royal Pavilion and detailed the various measures they had implemented for the rest and comfort of the wounded soldiers. At the entrance, His Holiness delivered a message, which was translated by Chaudhry Zafrulla Khan[ra]. This translation was prepared during the train journey and later while travelling to Brighton by car.
The public received it with great appreciation and expressed their happiness. In response to this address, Dr Robert expressed his gratitude for the visit of Hazrat Khalifatul Masih[ra]. The address and its reply will be given in the next report, insha-Allah
Press
covered His Holiness’s visit to Brighton, including his address, and the reply as well. Photographs of the prayer at the memorial were also published. After the address, Friday prayer was offered on the eastern lawn of the Royal Pavilion, which was also filmed. Hazrat Khalifatul Masih[ra] gave a brief sermon on the path to success. Following the prayer, Huzoor[ra] and his companions had lunch at the Pavilion Restaurant, and later visited a dome related to the Royal Pavilion before travelling along the seaside and returning to London via an evening train.
Miscellaneous accounts
On 30 August 1924, due to certain ailments […], Huzoor’s[ra] health was not in the best condition. Despite this, he remained engaged in work throughout the day. In the evening, a British Khawaja Shahi new Muslim named Logreau, came to meet. He exchanged views with Mr Sayal[ra] in the presence of His Holiness. He did not consider prayer, fasting, and other religious obligations to be necessary, and he rejected the concepts of veiling and polygamy. When it was pointed out that these matters are clearly mentioned in the Holy Quran, he openly stated that he did not accept them.
Consultative assembly
After the evening prayers, Hazrat Khalifatul Masih[ra] went for a short walk, and then convened a consultative assembly that continued until midnight, where discussions were carried out on the subject of tabligh
Spiritualist Society Conference
On 31 August 1924, Huzoor’s[ra] health
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further deteriorated […], as he had remained busy the previous night despite his discomfort. In the evening, Hazrat Khalifatul Masih[ra] attended a conference of a Spiritualist Society, which also had a large number of women in attendance. After a brief lecture, a woman stood up and began to claim that spirits were present, and she described the conditions of some of these spirits. It seemed like the ramblings of a delusional person.
After the meeting, I enquired from some attendees whether they had ever experienced [spirits], and they denied it. When I told them that these were mere absurdities, and that the significant matter is for a person to develop a relationship with God and experience divine communion, they were astonished and asked if such a thing was possible. I replied that not only is it possible, but that there is someone present at today’s gathering who has experienced it. Hearing this, a small circle of people gathered around Huzoor[ra]
His Holiness was unwell […] from 1 to 3 September [1924], but these days were marked by intense activity. Huzoor[ra] continued to work throughout the day and until midnight, reviewing and making necessary corrections to the English translation of the address that was to be delivered at the religious conference.
Interviews with the Khalifa
On the evening of 3 September [1924], from 5 to 7 pm, Hazrat Khalifatul Masih[ra] gave three separate interviews. One of these was with a representative from a religious conference, sent on behalf of its president, Sir Ross. During the discussion, the representative expressed a desire for Huzoor[ra] to extend his stay until 10 November [1924] so that he could deliver a special lecture on Islam.
The other two interviews were conducted by lady interviewers, one of whom was [Estelle Sylvia Pankhurst], the daughter of the famous suffragist leader, [Emmeline] Pankhurst. She is authoring a book on India [India and the Earthly Paradise, published in 1926]. Mrs Pankhurst had gained significant recognition for her role in supporting the women’s suffrage movement. Her daughter, too, was deeply interested in political matters, particularly those concerning India. During her interview, she asked several questions related to India’s political situation, focusing on issues such as the Panchayat Act, criminal tribes, Indian reforms, electoral issues, borderline nations, and the non-cooperation movement. She was so engrossed in Huzoor’s[ra] responses that she expressed a desire to continue the conversation at length, but as time was running out, she requested another meeting, which His Holiness graciously agreed to.
The other woman was named Miss Jordan, and her interview was religious in nature. She came with deep sincerity and enthusiasm. She had heard about Huzoor[ra] during a lecture by an Ahmadi missionary in Hyde Park and was so moved that she decided to meet him in person. This woman was partially deaf, and after mentioning her hearing impairment, she requested His
Holiness’s prayers. Huzoor[ra] promised to pray for her and asked to remind him of her request. She then asked various religious questions, particularly about the evolution of the soul and transmigration. After listening to Hazrat Khalifatul Masih’s[ra] answers, she was so pleased that she remarked:
“I feel that my country and its people are in great need of spirituality, and I sense that this spirituality will be revived through a holy man like yourself. I am truly glad that such a pure soul resides in such a noble person.” Her words were filled with sincerity, and her face reflected genuine [spiritual] thirst.
This interview will be detailed in full in the upcoming travelogue, insha-Allah
News of Maulana Nematullah Khan’s martyrdom and impact on Huzoor[ra]
Just before the Asr prayer today [on 3 September 1924], Maulana Sher Ali Sahib’s[ra] telegram informing Huzoor[ra] of Maulana Nematullah Khan’s martyrdom in Kabul was received. Upon this, Hazrat Khalifatul Masih[ra] was deeply saddened, and it was evident that this news caused him immense grief. We have witnessed that His Holiness remained calm and composed even during the burial of his own child, but the impact of this news on his heart was far more profound. Indeed, this [blessed bond] breathes life into us. Hazrat Khalifatul Masih[ra] was, and is, satisfied by Maulana Nematullah Khan’s firm faith, steadfastness, loyalty, and ultimate sacrifice for the sake of God. The example he set for members of the Jamaat is a symbol for the entire Community.
However, the thought of his isolation and the suffering he endured shakes the very foundation of the human soul. Huzoor[ra] went into solitude, closing the door behind him. We firmly believe that His Holiness offered countless prayers in various forms for the elevation and rewards of the martyr of Kabul. Immediately, instructions were given to Maulana Abdur Rahim Sahib[ra] MA and Chaudhry Fateh Muhammad Sahib[ra] to visit the offices of the press, and Mr Nayyar[ra] was also tasked with disseminating the news. After the Asr prayer, Huzoor[ra] remained engaged in these arrangements. Despite this immensely great loss, Hazrat Khalifatul Masih[ra] still gave the aforementioned interviews with God-given fortitude.
Conveying the news of the Kabul atrocity
Hazrat Khalifatul Masih’s[ra] heart is filled with a burning desire to disseminate the news of this martyrdom and to draw the attention of the world’s civilised governments and honourable people to this injustice. His Holiness wished that this message could be shared as powerfully as possible, i.e., electric [billboards] should be used for the manifest announcements, so that all the residents of London would be made aware of this martyrdom. Large posters should be printed and displayed on motor vehicles to circulate throughout the city. Newspapers here have reacted to the news with shock and surprise.
The next day, we read articles in The
Daily News, The Daily Express, The Daily Chronicle, and The Daily Telegraph, among others, reporting this shocking event under various headlines in their 4 September [1924] issues.
Telegram to the League of Nations
A collective telegram was sent to the League of Nations, whose assembly is currently taking place in Geneva, and additional telegrams were dispatched to various governments. No effort has been spared in raising a voice of protest against this great injustice, and none will be spared in the future. The Ahmadiyya Muslim Community must now prepare itself for the great sacrifice to which the martyrdom of Maulana Nematullah Khan has drawn attention. The lives of nations are sustained through sacrifices.
Here is the telegram that was sent to the League of Nations and other governments, and which must have reached them by the time I write these words at 9:00 am on 4 September [1924]:
“[To] President, League of Nations, Geneva: Afghan government has caused Ahmadia missionary at Kabul to be stoned to death on 31 August owing to differences of belief. Martyr Niamtullah Khan had for several weeks previously been consigned to prison and protest had been addressed
to afghan government against this act of highhandedness, but instead of following dictates of justice, latter has cruelly put him to death. Afghan government had already strangled one Ahmadi and stoned another to death on basis of religion difference. Such base and tyrannic conduct in this civilized age deserves severe condemnation. I trust you will convey strong protest to Afghan government against its inhuman conduct which becomes still more treacherous when it is remembered that not only had Afghan government proclaimed full liberty of conscience in its dominions but had assured my secretary for missionary work in writing that it would not molest ahmadis in future. Mirza Bashiruddin Mahmud Ahmad, Head of Ahmadia Community, Qadian, Gurdaspur, India, at present: 6 Chesham Place, London, SW 1.” (Telegram from Hazrat Musleh-e-Maudra to the League of Nations | League of Nations Records, UNO Archives)
Hazrat Khalifatul Masih[ra] is fully committed to raising this protest in every legal and constitutional way possible and will continue to speak out against this atrocity and unjust killing until God, by His power, reveals the truth.
– Yaqub Ali Irfani
(Translated by Al Hakam from the original Urdu, published in the 27 September 1924 issue of Al Fazl)
Regional training class held in Farafenni, The Gambia
Lamin Nyabally Missionary, The Gambia
Jamaat-e-Ahmadiyya Farafenni, The Gambia organised a six-day training class aimed at spiritual upliftment and religious education, from 10 to 16 August 2024, attended by 104 members from various parts of the region, from areas such as Yallal Ba, Chamen, Duta Bulu, Saba, Salikenni, Chogen, Nyanga Bantang, Kerr Jebel, Makka Sader, and Amdallai.
The programme commenced with a recitation from the Holy Quran, followed by a welcome address by myself and speeches by Ustaz Ismaila Jallow and Ustaz Alhassan Bah, emphasising the significance of the event and urging them to fully engage in the
activities for their spiritual benefit.
Throughout the six days, participants were engaged in a variety of educational activities designed to enhance their understanding of Islam. The curriculum covered essential subjects such as the Holy Quran, Hadith, salat, basic religious knowledge, and interactive sessions, including question-and-answer segments. Each day began with the congregational Tahajjud prayer. The evenings were reserved for recreational activities. Various academic and sports competitions were also held. At the end of the training, students were tested on what they had learnt, and the majority performed exceptionally well. Alhamdulillah
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
16 August 2024
Muhammadsa:
The Great Exemplar
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
In the previous sermons, the Expedition of Banu Mustaliq was being discussed. Further details in relation to this are as follows that on the return from Banu Mustaliq, when the Holy Prophetsa passed by a place called Naqi’, they saw an abundance of grass and ponds. When the Holy Prophetsa enquired about the water, someone replied, “O Messengersa of Allah! During summer, the water decreases and the water in the ponds reduces.” The Holy Prophetsa instructed Hazrat Hatib bin Abi Balta’ahra to dig a well and to turn Naqi’ into a grazing field. Hazrat Bilal bin Harith Muznira was appointed to supervise this. He said, “O Messengersa of Allah! How big should I make this grazing field?” The Holy Prophetsa replied, “At dawn, position a person with a loud voice on the mount called Muqammal and make a grazing field for the horses and camels of the Muslims, which they will use for Jihad, to the point wherever his voice reaches.” This is how he measured the size of the area. Hazrat Bilalra said, “O Messengersa of Allah! What is your guidance in relation to the grazing animals of the general Muslims?”
The Holy Prophetsa replied, “They will not enter these [grounds].” He says that I then said, “O Messengersa of Allah! What is your guidance in relation to the weak man, or woman, who only has a few sheep and goats, but is not able to take them elsewhere to graze?” The Holy Prophetsa said, “Permit them to graze!” (Subul al-Huda wa alRashad, Vol. 4, Beirut, Lebanon: Dar alKotob al-Ilmiyah, pp. 352-353)
In other words, he only permitted the poor to enter these grazing fields and instructed the affluent to prepare their separate fields; only civic livestock would be permitted to graze there. This grazing field was maintained throughout the Khilafat of Hazrat Abu Bakrra, Hazrat Umarra and Hazrat Uthmanra However, due to the increase in the number of horses and camels, the location was later changed. (Dairah Ma’arif Sirat Muhammad Rasoolsa Allah, Vol. 7, Bazam-i-Iqbal, Lahore, pp. 282-282)
The Holy Prophetsa made great efforts to keep the Companions alert and fresh. From time to time, the Holy Prophetsa would organise such sporting competitions between them, which focused on courage, physicality, faith and striving [in the cause
of Allah]. Such games would greatly elevate their determination, courage, fervour and valour. In short, sporting competitions would be organised. On the return from Banu Mustaliq, when the Holy Prophetsa reached Naqi’, he organised a horse and camel race on the same day between the Companions. The camel of the Holy Prophetsa, Qaswah, which was being ridden by Hazrat Bilal bin Rabahra, ran ahead of the other camels and his horse ran ahead of all the other horses. The Holy Prophetsa had two horses. One was called Lizaz and the other was called Zarib. That day, Zarib took part in the competition. Hazrat Abu Sa’eedra was riding the horse and it came first. (Subul al-Huda wa al-Rashad, Vol. 4, Beirut, Lebanon: Dar al-Kotob al-Ilmiyah, p. 353; Sirat Encyclopaedia, Vol. 7, Riyadh: Darussalam, p. 197)
In the same place, we also find mention of the Holy Prophetsa racing Hazrat Aishara In the book “Imta’ al-Asma’” it is recorded that during this expedition, i.e., the [return] journey from Banu Mustaliq, the Holy Prophetsa raced Hazrat Aishara. She folded in her clothes and the Holy Prophetsa also folded his garment and they raced. The Holy Prophetsa ran ahead of her and said, “This settles the score for when you outran me!”
The Holy Prophetsa referred to an incident of the past with this phrase. He once visited the house of Hazrat Abu Bakrra and saw something in the hand of Hazrat Aishara He asked if he could see it, but she refused and ran from there. The Holy Prophetsa also ran towards her but was unable to catch her. These were the incidents that he would recall at home in order to maintain a pleasant atmosphere therein. He set an example for us in everything, and this is also an example for those who treat their wives very harshly. Allamah Ibn Jawzi has relayed a narration of Hazrat Aishara. She states, “I once went on a journey with the Holy Prophetsa. At the time, I was young and of slim build. The Holy Prophetsa told the people to have a race, and so they all began to do so. The Holy Prophetsa then said to me, ‘Come, let us race. Let us take part in the race.’ We then raced and I won.” The first narration that was presented may well have been from another incident, and thus, such incidents
of good treatment took place on a regular basis. She then says, “Then, quite some time passed, during which I gained weight. I once again went on a journey with the Holy Prophetsa. On this occasion as well, he told the people to race and they all did so. Thereafter, the Holy Prophetsa said to me, ‘Come and take part in the race.’ The race then took place and this time, he outran me. He was laughing at the time and said that this was to make up for the last race.’”
(Al-Sirah al-Halabiyyah, Vol. 2, Beirut, Lebanon: Dar al-Kotob al-Ilmiyah, p. 393) Hazrat Musleh-e-Maudra has narrated this incident as follows:
“The Holy Prophetsa would also go on leisurely excursions with his wives. On one occasion, the Holy Prophetsa and Hazrat Aishara raced in front of the army. (They did not run in private but in front of the army.)
The Holy Prophetsa lost, leaving Hazrat
Aishara as the winner. When they raced on another occasion, the Holy Prophetsa won and Hazrat Aishara lost as she had gained some weight. Upon this, the Holy Prophetsa stated:
‘O Aisha, this loss of yours makes up for the previous time.’ Hence, the Holy Prophetsa did not deem it inappropriate to go about with his wives, and that which Islam has permitted cannot be considered unbecoming.”
(Khutbat-e-Mahmud, Vol. 33, Friday Sermon 5 September 1952, pp. 269-270)
In olden times, and even today, there are some people who maintain a great distance with their wives [in public], and they are needlessly embarrassed and would walk ahead, with their wives behind, or walk
at a distance. If there are still such people nowadays, then this is an example for them. This is the excellent treatment of women that Islam has taught, and the example of which the Holy Prophetsa set. It is mentioned that the incident of the great calumny (ifk) took place during this journey. The details of this are as follows: During the return from the expedition of Banu Mustaliq, another mischievous ordeal was stirred up by the hypocrites, which was the false accusation against the mother of the believers, Hazrat Aishara, also known as the Incident of Ifk (slander). First, there was the mention of the incident involving water, when Abdullah bin Ubayy tried to cause a dispute; this is another incident.
According to the narration in Sahih alBukhari, Hazrat Aishara, while narrating the details of the Incident of Ifk, says that: “It was a custom of the Holy Prophetsa that when he intended to embark on a journey, he used to draw lots amongst his wives, then he would take along with him the one on whom the lot fell.” Hazrat Aishara states, “On one occasion, before a Ghazwah, he drew lots in the same manner and the lot fell on me. Thus, the Holy Prophetsa took me along. This was the time when injunctions on purdah [veil] had already been revealed. (It means that this incident took place after the command of veiling was revealed.) Hence, during this journey, I would sit in a litter, and it would be placed on the back of a camel. Wherever a halt was made, it would be placed on the ground. When the Holy Prophetsa setback after having finished from his Ghazwah, and we approached near the city of Medina, one night, the Holy Prophetsa ordered a departure. When I heard this announcement, I left to one side, away from the army.” She left to attend the call of nature.
She says, “When I returned to my camel, I found that my necklace had been lost.” It was made of the beads of Zafaar. Zafaar is a mountain or town near Sanaa in Yemen. Their beads were famous. She says they broke somewhere and had fallen. [She says], “I went back in search of it and was delayed a short while.” She says, “In the meantime, those who had been appointed to lift the litter I was travelling in and place it on the back of the camel arrived, and assuming that I was in the litter, lifted it and placed it on the camel, and marched on with the army.
“In that era, women were light in weight and did not put on much weight, as they used to eat only a little food, due to difficult times. The attendants, therefore, did not suspect that I was not already in the litter. Then, at the time, I was still a young girl. In any case, when I returned after finding my necklace, lo and behold, the army had left (meaning they had left, but she found the necklace after looking for it. And she says), so I returned to the area of their camp, but there was neither anyone to call out nor to answer. They had all departed, and I could not see anyone. I then set off from where I was (i.e., I went to the place where my tent was), thinking that when people realised that I had been left behind, they would surely return. Therefore, I sat on my spot and was soon overcome by sleep. Now, it so happened that Safwan bin Mu‘attal Sulami Dhakwanira was a Companion whose duty was to stay behind the army (so that fallen items, etc., could be safeguarded).
When he arrived from behind the army and reached my resting place just before dawn, he found me sleeping there alone. Since he had already seen me prior to the revelation of injunctions relevant to purdah, he recognised me immediately, upon which he said:
“[‘Surely, to Allah we belong...’]
“I was awakened by his voice, and upon seeing him, immediately veiled my face with my head cover. By God, we did not say a word, nor did I hear any words from him except those just mentioned. After this, he dismounted his camel and made it kneel close to me. Then he placed his foot upon its legs. I got up and went to the camel to mount it, and Safwan began to walk ahead, leading it by its halter, until the afternoon, in the scorching heat, we finally reached the place where the Muslim army had set up camp.”
Hazrat Aishara states, “The one destroyed was destroyed, and he who shouldered the greater part of the calumny was Abdullah bin Ubayy bin Sulool.”
Urwah relates, “I have heard that rumours used to be spread in his circles, and people would mention these rumours in his presence. He would verify these rumours and listen carefully while praying for details himself. This is why no one’s name was specifically mentioned as the spreaders of this rumour, except Hassan bin Thabit, Mistah bin Uthathah, Hamnah bint Jahsh, and perhaps some others whose names I don’t know.” The one narrating this incident has said, “However, it was a particular group of people who did this, as God Almighty has said. The one responsible for the majority of the calumny was Abdullah bin Ubayy bin Sulool.” Urwah explained that “Hazrat A’ishahra disliked anyone speaking ill of Hazrat Hassanra; she used to say, ‘He is the one who said that his father, his father’s father, and my honour is a shield protecting the honour of the Holy Prophetsa.’ He possessed very pure thinking and a relationship of great sincerity and devotion to the Holy Prophetsa, which is why she never tolerated hearing anything negative said about him.”
Hazrat Aishara goes on to explain, “For a month after we arrived in Medina, I remained sick.” She says, “Once we arrived and the caravan departed from there –meaning when they arrived in Medina –from that point onward, I fell ill. The people were occupied with talking about what the accuser had claimed, but I was completely unaware of this. I was sick at home and knew nothing of this. What made me truly anxious during this sickness was that I did not see the level of compassionate love from the Messengersa of Allah that I usually would. During this sickness, the Holy Prophetsa would approach me, greet me, ask how I was doing, and leave. That was it. There was no kind treatment beyond that, which caused me great agitation. “I was not aware of the evil [rumours] until I started feeling somewhat better and began going outside with Umm Mistah to attend the call of nature in a designated area. We would not leave except during the hours of the night. This was before bathrooms were built in our own homes.”
To attend the call of nature, women used
to go outside at night. They did not have bathrooms in their homes at the time. She explains, “At that time, we followed the Arab custom. It was customary to go to the wilderness to answer the call of nature, as we were not comfortable with having a place in our own house for it.” Eventually, this became commonplace, and bathrooms started being built in people’s homes. She says, “I went with Umm Mistah – and she was the daughter of Abu Ruhm bin Muttalib bin Abd Manaf. Her mother was the daughter of Sakhr bin Amir, the maternal aunt of Hazrat Abu Bakr Siddiqra, and her son’s name was Mistah bin Uthathah bin Ubadah bin Muttalib. As Umm Mistah and I were returning to our homes after completing our tasks, Umm Mistah got caught in her cloak, stumbled, and said, ‘Woe unto Mistah.’ I said to her, ‘What you’ve said is not good. Do you speak ill of one who partook in the Battle of Badr?’ She replied, ‘O innocent and naïve girl, have you not heard what he’s said?’ I asked her, ‘What has he said?’ So she related to me the rumours that the slanderers were spreading.” Hazrat Aishara relates, “After hearing this, I became even more unwell.”
In another narration, this incident of the women going to answer the call of nature is described in the following manner: Hazrat Aishara relates, “I went outside to answer the call of nature and Hazrat Umm Mistah was with me. She stumbled and blurted out, ‘May Mistah be ruined.’ I asked her, ‘Are you really cursing your own son?’ At this, Umm Mistah fell silent.”
She then stumbled for a second time and then said, “Curse be on Mistah!” I said to her, “You are cursing your own son?” She then stumbled for a third time and said, “May Mistah be ruined!” I then scolded her. Perhaps it was on her mind, and owing to being absent-minded, she was stumbling over. Nonetheless, she states, “When I scolded her, she said, ‘I do not curse him except for you.’ (I am only cursing him for your sake. He comes to mind and so I say it.) I asked her, ‘Why for my sake?’”
Hazrat Aishara states, “She then informed me about the entire incident. (She informed Hazrat Aishara about the matter.) I asked her, ‘Is this really what the people are saying?’ She said, ‘Yes, I swear by Allah.’
After this, I returned home. The purpose for which I left the house was vanquished and I did not need anything. When I returned home, the Holy Prophetsa came to me. He greeted me and said, ‘How are you feeling?’ I asked the Holy Prophetsa, ‘Do you permit me to go to my parents’ house?’ (She says) I wanted to ascertain the truthfulness of this news.”
Ibn Hisham has narrated that when Hazrat Aishara went to her parents’ house, she was unaware of the allegation and the incident with Umm Mistah took place after Hazrat Aishara went to her parents’ house. Nonetheless, both narrations can be found. She states, “The Holy Prophetsa granted me permission.”
In another narration, Hazrat Aishara states, “The Holy Prophetsa sent a helper with me. When I reached home, my mother, Umm Rumman, was downstairs whilst my father was on the upper floor reading the Qur’an.” This is a narration of Sahih al-Bukhari Hazrat Aishara states, “I said to my mother, ‘My dear mother, what are people saying?’” Her mother, replied, “O my daughter! Take
no notice of it, for by Allah, there is no charming lady who is loved by her husband who has other wives as well, but that those wives would find fault with her.” Hazrat Aishara said, “Holy is Allah! Are people actually saying these things about me?”
In another narration, Hazrat Aishara states, “Hazrat Abu Bakrra heard my voice and he was on the upper floor reading the Quran. He came downstairs and said to my mother, ‘What is the matter with her?’ She said, ‘She has heard the news that is being spread about her.’ Upon this, Hazrat Abu Bakr’sra eyes began to fill with tears. He said, ‘My dear daughter! I tell you on oath that you should return to your house.’” And so Hazrat Aishara says that she returned home. Hazrat Aishara says, “Then I began to weep all night. It was morning but my tears would not stop. I did not sleep all night. At dawn, I was still weeping.” Hazrat Aishara says, “When there was a delay in revelation being sent down, the Holy Prophetsa called Ali bin Abi Talibra and Usamah bin Zaidra to seek their counsel. He asked both of them about whether he should leave his wife. (i.e., to leave Hazrat Aishara) As for Usamah bin Zaidra, he advised the Holy Prophetsa that in a manner that absolved his wife from all such allegations and the Holy Prophetsa also knew about this. Hazrat Usamahra said, ‘She is your noble wife and we do not know anything but good from her.’ (We have only known goodness about her, so you should not think about leaving her.)”
According to one narration, Hazrat Usamah bin Zaidra said, “This is absolutely false and baseless.” As for Hazrat Alira, he said, “O Messengeras of Allah! Allah the Exalted has not put you in difficulty, and there are plenty of women other than Aishara Nonetheless, enquire of the household maid; perhaps she knows something and may be able to tell the actual truth.” Hazrat Alira expressed his concern about the matter. The Holy Prophetsa called Barirah, who was the household maid and he asked her, “Have you ever seen anything in Aishara that may be considered suspicious?” Barirah responded, “I swear by the One Who has sent you with the truth, I have never seen anything evil about her, except that on account of her young age, she is a bit careless. It often happens that she leaves the dough exposed and falls asleep, while the goats come and consume it.” I.e., she falls asleep and is a bit careless, but other than that, she did not see any evil in her.
In another narration it is mentioned that one of the Companions of the Holy Prophetsa admonished the household maid and told her to tell the truth to the Holy Prophetsa and they thoroughly interrogated her regarding this matter. She responded, “Holy is Allah! By Allah, I know only as much as a goldsmith knows about pure gold. I have always found goodness in her.”
In another narration, it is mentioned that the Holy Prophetsa also enquired about Hazrat Aishara from Umm Aiman. She replied, “I keep my ears and eyes safeguarded. I have always thought good of A’ishah and found goodness in her.”
Hazrat Aishara relates, “The Holy Prophetsa also enquired about me from his noble wife Hazrat Zainab bint Jahshra. The Holy Prophetsa asked Hazrat Zainabra, ‘What do you know about what is being said, or what is your view on the matter?’ She submitted, ‘O Messengersa of Allah! I keep my ears and
eyes protected in that my senses are intact, and I can see and hear very well. By Allah, I have no knowledge except for goodness. I have only witnessed goodness in her.’”
Hazrat Aishara relates, “This was despite the fact that from among all the wives of the Holy Prophetsa, Zainab was the only one who competed with me and acted as my rival. However, due to her virtue, Allah the Exalted saved her from this [i.e., taking part in this calumny.]”
Hazrat Aishara further narrates, “Her sister, Hamnah, would fight for them and perished along with others who also perished.” In other words, she did not have a good end. Hazrat Aishara relates, “By Allah, the person regarding whom allegations were levelled, i.e., Safwan bin Mu’attal said, ‘Holy is Allah, by Allah in Whose hands is my life, I have never removed the cloth from a woman.’” I.e., he had never had a physical relationship with any woman.
Hazrat Aishara related, “Later he attained martyrdom in the way of Allah.” I.e. he was such a virtuous, pious individual that he attained the station of martyrdom.
Allamah ibn Ishaq states that Umm Ayyub, the wife of Hazrat Abu Ayyub Khalid bin Zaid Ansarira, said to him, “O Abu Ayyub! Have you heard what people are saying about Aisha?” Abu Ayyub replied, “I have indeed heard it and it is all a lie. O Umm Ayyub, would you commit such an act?”
Umm Ayyub responded, “By God, I could never commit such an act.” Abu Ayyub stated, “Then Aisha is far superior and better than you. How could she then commit such an act?”
It is mentioned in Sahih al-Bukhari that on this occasion an individual from among the Ansar stated, “O Allah, Holy art Thou. It is not for us to mention this. O Allah, Holy art Thou, this is such a huge calumny.” This is also a narration from Bukhari
The commentator of Bukhari, Allamah Ibn Hajar states that Hazrat Abu Ayyub Ansarira said this statement and Hazrat Ubayy bin Ka’b narrates that this was said by him to his wife, Hazrat Umm Tufailra Hazrat Aishara relates that on the same day, the Holy Prophetsa stood up on the pulpit and expressed his displeasure for Abdullah bin Ubayy bin Sulool. The Holy Prophetsa stated, “O Muslims, I have been given great grief with respect to my family. Is there anyone from among you who can put an end to this? By God, I know nothing of my household except piety and goodness. Moreover, I also consider the man who has been mentioned, i.e., Safwan bin Mu’attal to be pious.” In other words, the Holy Prophetsa also testified in favour of the man as well. “He only comes to my family in my presence and he has accompanied me in all my journeys.”
Hazrat Aishara relates, “Upon this, Hazrat Sa’d bin Mua’dhra, who was from among the Bani Abd Ash’al, stood up. According to some, it was Hazrat Usaid bin Hudairra. He said, ‘O Messengersa of Allah! I shall protect you from this.’”
When the Holy Prophetsa expressed his grief and concern in front of the people, he stood up and stated that he would seek to protect the Holy Prophetsa from this false allegation and from the grief he was being
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given on account of his family. He said, “If he is from among the Aus, I will sever his head. And if he is from among our brethren, the Khazraj, even then we are ready to do as you command.”
Hazrat Aishara states, “An individual from among the Khazraj stood up, and the mother of Hassan, who was from one of the branches of this tribe, was his paternal sister. This individual was Sa’d bin Ubadahra and he was chief of the Khazraj tribe.”
Hazrat Aishara states, “He was a righteous man, but at the time he was overcome by indignation and in response to Sa’dra, he said to him, ‘By Allah, You have spoken a lie. You shall not kill him, nor do you possess the power to do so. If such a person had been from among your tribe, you would have been displeased at his killing.’ Hazrat Usaid bin Hudairra, who was the paternal cousin of Sa’dra, stood up and said to Sa’d bin Ubadahra, ‘You have spoken a lie. By Allah, we shall certainly kill him. You are a hypocrite, for you are arguing on behalf of the hypocrites.’”
Hazrat Aishara continues, “A dispute broke out among the companions over this matter. She narrates that the tribes of Aus and Khazraj became so agitated that they were ready to fight one another while the Holy Prophetsa was standing on the pulpit.”
Hazrat Aishara [further] said, “The Holy Prophetsa continued to calm them down until they finally became silent, and then he too became silent.” Hazrat Aishara said, “I continued to cry throughout that entire day. My tears would not stop, and I could not sleep. My parents stayed by my side, and I cried for two nights and one day, with ceaseless tears, in a sleepless state, until I felt that my heart might burst from the sorrow. During this ordeal, my parents were sitting with me while I wept, and an Ansari woman sought permission to visit me. I granted permission, and the woman sat down and began to weep alongside me.” Hazrat Aishara continues, “Whilst we were in this state, the Holy Prophetsa came to visit me. He greeted us and then sat down.” Hazrat Aishara continues, “Ever since the rumour had been spread, the Holy Prophetsa had not sat with me.” In other words, ever since this incident transpired, he would greet her from a distance, enquire about her well-being, and then leave. Hazrat Aishara continues, “The Holy Prophetsa remained like this for a month and he did not receive divine relation regarding me.”
Hazrat Aishara continues, “The Holy Prophetsa recited the tashahhud after sitting down and then said, ‘O Aisha, I have heard this and that about you. If you are innocent, Allah will surely vindicate you. But if you have committed any wrongdoing, then seek forgiveness from Allah and repent to Him, for when a servant confesses and repents, Allah turns to them in mercy.’”
Hazrat Aishara narrates, “When the Prophetsa finished speaking, my tears stopped upon hearing this and I no longer felt even a single drop of them. I then addressed my father, Hazrat Abu Bakrra, ‘Respond to the Holy Prophetsa about what he has said about me on my behalf.’ My father replied, ‘By Allah, I do not know what to say to the Holy Prophetsa.’ (He did not understand what
he should say.) I then asked my mother to respond to what the Holy Prophetsa had said, but her mother also said, ‘By Allah, I do not know what to say to the Holy Prophetsa.’ (She also gave the same response). Then, I myself said, ‘I was a young girl and did not know much of the Quran. By Allah, I know that what you have heard has settled in your hearts, and you now consider me to be indecent because you believe this [calumny] to be true. If I say that I am innocent and have committed no such thing, you will not believe me, and if I confess to something that Allah knows I undoubtedly did not do, you will believe it and remark that I was at fault and am repenting. So, by Allah, I find no example for myself in response to this except the father of Yusufas when he said:
“‘So now comely patience is good for me. And it is Allah alone Whose help is to be sought against what you assert.’ (Surah Yusuf, Ch.12: V.19)
“Having said this, I turned to my side and lay down on my bed. Allah knew that I was innocent, and He was about to absolve me of what I had been accused of. However, by Allah, I never imagined that He would reveal something about me that would be recited.
“I considered myself too unworthy for Allah the Almighty to specifically say something about me, but I hoped that the Holy Prophetsa might have a dream in which Allah the Almighty would prove my innocence.” She knew that Allah the Almighty would declare her innocence, but she had no idea that Allah the Almighty would reveal a Qur’anic verse in this regard. She says, “By Allah, before the Holy Prophetsa had left his seat and before any people of the household left, he received divine revelation and he was overtaken by a fervent state. Despite it being a cold day, sweat was dripping from the Holy Prophetsa like pearls because of the weight of the statement being revealed to him.”
According to Sirat Ibn Hisham, Hazrat Aishara said, “The Holy Prophetsa was covered with a blanket and a leather pillow was placed under his blessed head. When I saw this, I was not at all nervous, because I knew that I was innocent. (Hazrat Aishara says that she knew God was sending a revelation and she had nothing to worry about because she knew she was innocent. In the case of this revelation, she knew that Allah the Almighty would declare her innocence.) Allah the Almighty would never wrong me. As for my parents, by He in Whose hands is Aisha’s life, as the Holy Prophetsa was still receiving the revelation, I thought that my parents would become unconscious; they were both very afraid. They were worried lest God reveal a verse corroborating what the people had been saying (proving it to be true). Then, when the state of revelation came to an end, the Holy Prophetsa sat up and wiped the sweat from his forehead.”
Hazrat Aishara says, “When that state of the Holy Prophetsa was over, he was smiling, and the first words he said were, ‘O Aisha! God has affirmed your innocence!’” Hazrat
Aishara says, “My mother said to me, ‘Get up and go to the Holy Prophetsa.’ I replied, ‘No. By Allah, I will not go to him, for I am thankful to Allah the Exalted alone.’” Hazrat Aishara states, “Allah revealed:
“‘Verily, those who brought forth the lie…’
“(There a total of ten verses from Surah an-Nur [Chapter 24], verses 12-21).
“When Allah the Almighty declared my innocence in that revelation, Hazrat Abu Bakr Siddiqra, who would grant regular support to Mistah bin Uthathah due to his kinship and poverty, said, (Mistah was among those who levelled the allegation), ‘By Allah, I will not grant support to Mistah after his slander against Hazrat Aisha.’ Then Allah revealed:
“‘And let not those who possess wealth and plenty among you swear.’
“The entire verse was revealed up until, ‘And Allah is Most Forgiving, Merciful.’
“Upon this, after having said that he would no longer render his support, Hazrat Abu Bakr Siddiqra said, ‘Yes, by Allah, I would like Allah to cover my faults.’ and he went on giving Mistah the money he used to give him before. He also added, ‘By Allah, I will never stop supporting him.’” (Sahih al-Bukhari, Kitab-ul-Maghazi, Baab Hadith-ul-Ifk, Narration 4141, Kitabul-Tafsir Hadith 4750, 4757, Kitab-ulI’tisam Bi-al-Kitab, Hadith 7370; Al-Sirah al-Halabiyyah, [Beirut, Lebanon: Dar alKotob al-Ilmiyah], pp. 675-677; Furhange-Sirat, Karachi: Zawar Academy, p. 183; Imta’-ul-Asma, Vol. 1, Beirut, Lebanon: Dar al-Kotob al-Ilmiyah, p. 214; Huda Al-Sari Muqaddamah Fath Al-Bari Sharah Sahih Bukhari, Karachi: Qadeemi Kitab Khana, pp. 498-499)
These were the details of the Great Calumny. The rest will be mentioned in the future, insha-Allah
Today, once again, I would like to remind you about prayers. Pray for the Ahmadis in Bangladesh; may Allah the Almighty swiftly improve their circumstances.
Also, pray for the Ahmadis in Pakistan; may Allah the Almighty swiftly improve their circumstances.
Pray for the oppressed in Palestine; may Allah the Almighty have mercy on them. May Allah the Almighty grant sense to the leaders of the Muslim world; may they fulfil the rights of their people and not perpetrate cruelties against them because it is due to their oppression that the enemies become emboldened to commit injustices against Muslims, knowing that Muslims themselves are not just to themselves, so how can they call for justice from them? May Allah the Almighty have mercy upon the Muslim ummah
(Official Urdu transcript published in the Daily Al Fazl International, 6 September 2024, pp. 2-5. Translated by The Review of Religions.)
