Abdur Rashid Hyderabadi A devout, yet silent servant of faith
Accounts of 1924: Message of the Khalifa to the people of London
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Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7396
Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
Worshipping graves
Huzoor addresses MKA UK Ijtema 2024
From 20-22 September 2024, Majlis Khuddam-ul-Ahmadiyya UK convened their annual ijtema in Kingsley, Hampshire. On the final day, Hazrat Amirul Momineen, Khalifatul Masih V, may Allah be his Helper, graced the occasion, delivering an address to formally conclude the ijtema
Hazrat Khalifatul Masih Vaa arrived at the ijtema site shortly before 4 pm, and conducted the flag-hoisting ceremony. Huzooraa then proceeded to the ijtema gah and led the attendees in Zuhr and Asr prayers.
At approximately 4:20 pm local time, the formal proceedings of the final session of MKA UK’s national ijtema commenced. Huzooraa invited Ehsan Ahmad Sahib to recite a portion of the Holy Quran. He recited verses 68-69 of Surah al-Ma’idah, and Abdul Ghaffar Adam Sahib presented their English translation.
Hazrat Khalifatul Masih Vaa then came to the podium, leading all those present in taking the Khuddam-ul-Ahmadiyya pledge. Thereafter, Huzooraa invited Isam Ahmad Sahib to recite an Urdu poem. He presented a poem written by the Promised Messiahas Wajeeh-ur-Rehman Maz Sahib presented the English translation of the couplets.
Huzooraa then invited Abdul Quddus Arif Sahib, Sadr Majlis Khuddam-ulAhmadiyya UK, to present the ijtema report. Sadr Sahib said that the theme for
this year’s ijtema, graciously given to them by Huzooraa, was “Muhammadsa, the Perfect Preacher”. He then mentioned key highlights of the ijtema, i.e., panel disscissions and talks on importance of Khilafat and our responsibilities, tabligh on the front line, situation on the Middle East, etc. Moreover, he said that various exhibitions were also conducted for the participants. The total attendance at this year’s ijtema was 7,545. He then thanked all the volunteers and khuddam who helped make the ijtema successful. Sadr Sahib expressed heartfelt
gratitude to Hazrat Khalifatul Masih Vaa for honouring the event with his presence and for his continuous prayers, which were instrumental in the success of the ijtema Thereafter, a short video presentation was shown to Huzooraa with highlights of the ijtema. Naib Sadr Majlis Khuddamul-Ahmadiyya UK was then called to announce the Alam-e-Inami prize for Atfal-ul-Ahmadiyya and Khuddam-ulAhmadiyya, which Huzooraa awarded to the
Hazrat Aishara narrated, “Umm Habiba and Umm Salama mentioned a church they had seen in Abyssinia, which contained images. They told the Prophetsa about it, whereupon he said, ‘Those people, when a righteous man among them dies, they build a place of worship over his grave and create those images in it. Such people will be the worst of all creatures in the sight of Allah on the Day of Resurrection.’” (Sahih al-Bukhari, Kitab as-salat, Bab hal tunbashu quburu mushriki al-jahiliyyati wa yuttakhadhu makanaha masajida, Hadith 427)
Hazrat Mirza Ghulam Ahmadas, In His Own Words
Truth prevails
“I assure you that truth alone triumphs in the end. Goodness and victory belong to [the truth].” (Malfuzat [1984], Vol. 8, p. 350)
Tahmeed Ahmad | Al Hakam
winning qiadats
At 4:42 pm, Hazrat Khalifatul Masihaa came to the podium to deliver his address. Huzooraa said:
“By the grace of Allah, once again you have had the opportunity to hold and participate in the national ijtema of Majlis Khuddam-ul-Ahmadiyya, an ijtema dedicated to young Ahmadi men and boys.
“Undoubtedly, when a community’s youth embrace its values and strive to fulfil its objectives, that community thrives and progresses.”
Hazrat Khalifatul Masihaa mentioned the year 1938 when Hazrat Khalifatul Masih IIra founded Majlis Khuddam-ul-Ahmadiyya. Hazrat Musleh-e-Maudra established this auxiliary organisation with the inspiration that all Ahmadi youth and boys would excel in the observance of their faith, improve their moral standards, elevate their worship of Allah and build a stronger connection with God.
Hazrat Amirul Momineenaa pointed out that Hazrat Khalifatul Masih IIra did not establish Majlis Khuddam-ul-Ahmadiyya merely as a platform for Ahmadi youth to gather together. He set forth noble objectives for khuddam, and so they should leave no stone unturned to achieve them.
Huzooraa said that where we establish a close relationship with Allah the Almighty, we should also strive to lead others to God. He said:
“In this age, we are not only witnessing a rapid decline in the worship of God and growing apathy towards religion, but also its chilling indifference to the suffering of God’s creation.”
Hazrat Khalifatul Masihaa explained that nowadays, the assistance and support offered by others are often driven by vested interests, as well as political and economic gains. Advising the khuddam, Huzooraa said:
“You can only be successful if your every act is governed by a desire of attaining God’s pleasure. Do not let worldly desires or material objectives cloud your intentions or judgement.”
Hazrat Amirul Momineenaa said that Hazrat Khalifatul Masih IIra taught the Ahmadis to not be satisfied by their personal gain of high morals, but that they should also strive to cultivate these virtues in others.
Huzooraa said:
“Hence, if we as Ahmadis are to progress and fulfil the objectives for which we have taken the bai‘at of the Promise Messiahas We must, irrespective of our age, try to bring about a profound change within ourselves. We must commit to living our lives free from immoralities, injustice and deception. Otherwise, our claim of bringing forth a spiritual revolution in the world shall be reduced to hollow and superficial words.”
Hazrat Khalifatul Masihaa advised that we should strive to fulfil the rights of all people within our circles, be it parents, wives, teachers, friends, etc. We should not think ill of others. We should not harbour grudges. On the contrary, we should think good of others and stop negative thinking. We should shun falsehood. Some people are involved in deception considering it a joke, but that is also falsehood. Spreading misinformation on social media platforms is causing division and destruction in cities and countries.
Hazrat Amirul Momineenaa gave the example of the recent riots that were erupted by disinformation spread on social media, leading to protests and destruction.
Huzooraa mentioned the Holy Prophetsa said that when a hypocrite speaks, he lies, when he promises he breaks his promise, when he disputes, he transgresses and when he makes an agreement, he violates it. Hazrat Khalifatul Masihaa said:
“There should not be a hint of deception in our words or deeds. Rather, others should testify that Ahmadi youth speak the truth and embody truth at all times. People should have complete confidence that if they deal with an Ahmadi, they will fulfil the terms of their agreement with integrity even if it leads to a loss.”
Huzooraa instructed the Ahmadis to never curse or transgress during disagreements. We should always hold on to the truth. We are all going to leave this world one day, so we should strive to do those acts that are pleasing in the sight of Allah the Almighty. We should always fulfil our promises to our children.
The Promised Messiahas condemned falsehood in the strongest terms. He said the worldly people believe that they cannot survive without lies. However, this is a reprehensible belief. On the other hand, we cannot survive without the grace and mercy of God Almighty.
Huzooraa admonished that if we eliminated falsehood from the society, the conflicts that threatened the world would eventually come to an end. Hazrat Khalifatul Masihaa said:
“I reiterate that all Jamaat members, especially khuddam and atfal should collectively pledge to eradicate all traces of dishonesty from their lives. Indeed, Ahmadi youth and children should, as individuals, and collectively, launch a campaign and movement to uphold truthfulness and honesty, and reject falsehood, and embrace truth.
“
You can only be successful if your every act is governed by a desire of attaining God’s pleasure. Do not let worldly desires or material objectives cloud your intentions or judgement.”
“May it be that all people testify to the fact that Ahmadi youth are those who never utter a false word.”
Huzooraa then shed light on the crucial importance of the obedience to Khilafat.
Hazrat Khalifatul Masihaa explained the meaning of ma’ruf decision and said:
“Simply, it is to convey the commands of Allah the Almighty and his Noble Messengersa because the Khalifa-e-Waqt will never give any instructions or statement contrary to the commands of Allah the Almighty and the Holy Prophetsa.” Huzooraa advised all those present to offer five daily prayers, as the attendance in the mosques was not satisfactory.
Towards the end, Hazrat Amirul Momineenaa said that “Always remember, that a community or a nation whose members manifest truth and integrity is destined for great success.” Hence,
if members of Majlis Khuddam-ulAhmadiyya and Atfal-ul-Ahmadiyya hold fast to the truth, there is no doubt that a great and everlasting spiritual victory is destined for us. Undoubtedly, if Ahmadis manifest Islam’s true teachings, individually and collectively, then no matter what our opponents do to destroy or persecute us, they will never be able to cause us any harm.
Huzooraa said:
“At the end, I pray that may every khadim and tifl leave this ijtema with a fervent and burning desire to elevate their worship, strengthen their morals and embody truth in every facet of their lives. May Allah the Almighty enable all of us to do so.”
Then, Hazrat Khalifatul Masih Vaa led everyone in a silent prayer and the ijtema concluded.
(Report prepared by Al Hakam)
From generations of Islamic scholars to Ahmadiyyat: A Kosovo Journey
Besmir Yvejsi Kosovo
An ancestry of Islamic scholars in Kosovo
In 2015, after deep research and heartfelt prayers to Allah for guidance, I accepted Islam Ahmadiyyat. Before that, I had been misled by Islamic scholars who completely distorted the truth about Ahmadiyyat.
Before I share my story of accepting Ahmadiyyat, it’s important to mention that my family has a long and rich history of producing Islamic scholars in Kosovo – some of whom I will highlight in this account.
The history of my family, as far as is known and recorded, begins with Hafiz Yvejs (
) Efendi, the son of Hafiz Yahya Efendi, born around 1670 in Gjakova, Kosovo. He was among the most prominent Islamic scholars of his time and had the title Hafiz (memoriser of the Holy Quran). He was also an outstanding poet of his time and is known as the writer of the first poem in Kosovo in the Albanian language with the Arabic script, written in 1699
After 1700, he founded the Islamic madrassa of Gjakova and was its first principal as well as a mudarris (teacher). Later, he also founded the first library of the city of Gjakova in 1733. He left behind five sons who were prominent maulvis (Muslim scholars) of the time and who pushed for the spread of Islam in Gjakova for the next two centuries.
His grandson, Hafiz Ismail Yvejsi was also the principal of the madrassa, hafiz of the Quran, a prominent scholar of his time, and the Mufti of Gjakova from around 1875-1885. Ismail Yvejsi also became a wellrespected national leader for the rights of Albanians within the Ottoman Empire.
Ismail Efendi’s brother was Hafiz Muhammadi Efendi, who was a hafiz of
the Quran and became the principal at the madrassa of Gjakova. He served as an Imam in several mosques in the city of Gjakova. He left behind four sons, all of them became scholars and two of them memorised the Holy Quran. One of the sons of Hafiz Muhammadi was Abdurrahim Efendi; who was a great scholar of his time and served as an Imam in several mosques. He left behind four sons, all of them were also maulvis, and two of them were hafiz of the Quran.
So, for two generations there were eight maulvis (Islamic scholars) in one family, which marks a special case in the history of Islam in Kosovo and abroad. The youngest of his sons was Hafiz Selim Yvejsi (my grandfather), who was a hafiz of the Quran, an Imam, khatib (preacher) and a mu‘allim (teacher) for over 50 years in several mosques in Gjakova. He left behind four children, two sons and two daughters. One of his sons was my late father Mexhid Yvejsi (��یْوَأ
) who followed in the footsteps of his ancestors in the field of religious tradition. My father was also an Imam and assistant Imam in Rome, Italy, New York City and Gjakova. He dealt with writings, translations, and analysis of Albanian literature, history, religion and cultural issues. He was a passionate scholar of the Islamic religion and an expert in the comparison of religions and Sufi traditions in Islam. He was an established poet and published over 20 books and over two thousand different writings. May God have mercy on all my ancestors! Amin!
My journey in the Islamic sciences
Inspired by my family’s rich history in Islamic studies, I chose to pursue my high school education at a madrassa. However, the madrassa in Gjakova was forcibly closed by the communist regime in 1948, after World War II. Later, during the KosovoSerbia war in 1999, it was completely burned down and destroyed. As a result, I
decided to continue my religious studies at the “Alaud-din” madrassa in Prishtina in 2001, where I graduated in 2005. Studying Islamic theology at the madrassa felt like a significant responsibility, as I not only had to prepare for my future religious duties but also had to uphold my family’s legacy, which had produced over 30 prominent Islamic scholars in the past three centuries. After completing the madrassa, I took a six-year break before continuing my education. In 2011, I enrolled in the Faculty of Islamic Studies in Prishtina to pursue my bachelor’s degree. During this time, I began to reflect more deeply on certain unanswered questions, prompting me to consider more serious research.
From a young age, I had heard about Islam Ahmadiyyat during madrassa through books written by my professors. At that time, being young and not yet engaged in deeper research, I accepted everything my professors taught me. However, as I grew older and developed my own thought processes and opinions, particularly during my studies at the faculty, I stopped relying solely on my professors’ teachings about Ahmadiyyat and other Islamic sects. Instead, I began to study these topics more extensively on my own by meeting with, talking to, and reading first-hand literature from followers of these sects.
The description of my professors – one of whom is now the Grand Mufti of the Republic of Kosovo – regarding Ahmadiyyat was approximately in these words:
“They are the offspring and product of British colonialism; they were created to mock the Islamic religion; they do not believe the Quran and they have another or a new Quran; they don’t pray towards the Ka’bah in Mecca or perform Hajj like we do, but they pray towards Qadian and perform Hajj in India; they don’t believe in the Prophet Muhammadsa as the last prophet.”
Concerning Ahmadis, I was told they were very dangerous people and that I should avoid them and their literature. If they offered me any books or materials, I was advised to immediately destroy them – throw them in the trash or burn them –because reading their literature would lead me astray. They were described as immoral, dirty, careless, and their prayers were said to be invalid. These labels were based on racism, religious, and ethnic intolerance. (May Allah protect us from such harmful thoughts! Amin!)
However, the logical principle that has always preoccupied me has been: “If I continue to believe the statements of my professors about Ahmadiyya and Ahmadis without ever meeting and talking to them, then I am not practising the Quranic verse that says:
“O ye who believe! if an unrighteous person brings you any news, ascertain [the correctness of the report] fully, lest you harm a people in ignorance, and then become repentant for what you have done.” (Surah al-Hujurat, Ch.49: V.7)
Why should I trust only one side of the story and not the other, especially when this goes against the principles of the Quran? The moment I met the Ahmadis and thoroughly studied the teachings of Islam Ahmadiyyat, the web of lies spun by my professors was unveiled.
In my fourth year of studies, on a Friday in early February 2015, a fellow maulvi, who was a friend of mine, invited me to attend Friday prayers at the Ahmadiyya Muslim Jamaat Centre in Prishtina, Kosovo. I accepted his invitation, and alhamdulillah (praise be to Allah), that Friday was a blessed turning point in my life and faith.
After meeting members of the Ahmadiyya Jamaat in Kosovo, all of whom were native Albanian Ahmadi Muslims, I began revisiting the foundational literature of Ahmadiyyat. Everything I had been taught by my Muslim professors at the Islamic faculty about Ahmadiyyat, turned out to be false! I realised this was the community of Allah!
My studies grew deeper and more consistent, and alongside this, my prayers increased as well. I regularly met with Ahmadis, participated in their activities, and read the books of the Promised Messiahas, his Khulafa, and other Jamaat authors. I also shared meals, fasted, and prayed with Ahmadis. What my professors had told me about Ahmadiyyat and the Ahmadis was entirely baseless and false.
Finally, on 15 August 2015, I made my decision. While reading an Albanian leaflet titled “I am the Light of this Dark Age,” I came across the words of the Founder of the
Besmir Yvejsi
Image: Canva
This Week in History
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat
27 Sept – 3 Oct
27 September 1946: On this day, Hazrat Musleh-e-Maudra had a meeting with Mohandas Karamchand Gandhi in Delhi. This meeting had great significance considering the ongoing conflict between the Congress and the Muslim League. Huzoorra emphasised that both parties needed to compromise on some of their demands to prevent the country from descending further into disorder. (Tarikh-e-Ahmadiyyat, Vol. 9, p. 320)
For more details of Huzoor’sra journey and engagements, see “The deadlock over Interim Government and Constituent Assembly for India: Its background and Hazrat Muslehe-Maud’s guidance”, at alhakam.org (15 July 2022, pp. 17-20).
27 September 1983: During his tour of Australia, on this day, Hazrat Khalifatul Masih IVrh addressed a press conference. (Silsila Ahmadiyya, Vol. 4, p. 826)
27 September 1985: During his Friday Sermon on this day, delivered from the Mahmud Mosque in Zurich, Switzerland, Hazrat Khalifatul Masih IVrh mentioned the immense blessings bestowed upon the Jamaat during his tour of Germany. (Khutbat-e-Tahir, Vol. 4, p. 799)
27 September 2013: During his Friday Sermon on this day, delivered from the Taha Mosque in Singapore, Hazrat Khalifatul Masih Vaa expressed his gratitude to Allah the Almighty for once again meeting with the Ahmadis there. Huzooraa said that it was difficult for him to visit Malaysia and Indonesia due to the persecution of Ahmadis. Therefore, Singapore was a place where he could meet with the Indonesian and Malaysian Ahmadis.
28 September 1905: On this day, the Promised Messiahas received two guests, one from Turkey and a
Jewish individual. He was asked some questions in Arabic, and he too gave the answers in Arabic. The details of this conversation were later published in Al Hakam. (Malfuzat [1988], Vol. 4, pp. 446-451)
28 September 1927: Sir Sardar Jogendra Singh, the then Knight Minister of Agriculture for the Punjab, invited Hazrat Musleh-e-Maudra and his companions to a lunch reception on this day, while Huzoorra was on his visit to Shimla.
For more details, see “Coming from every distant track: Sardar Jogendra Singh, Knight Minister of Agriculture for the Punjab, meets Hazrat Muslehe-Maud” at alhakam.org (23 February 2024, p. 16).
29 September 1951: Jamaat-eAhmadiyya Indonesia was holding its Jalsa Salana and requested Hazrat Musleh-e-Maudra for a message. Upon this, Hazrat Musleh-e-Maudra sent a special message, addressing these devout members of the Jamaat. (Tarikh-e-Ahmadiyyat, Vol. 13, pp. 384–387)
30 September 1954: In August 1954, East Pakistan (now Bangladesh) faced a severe flood. Upon the guidance from Hazrat Musleh-eMaudra, Ahmadis showed a great example of humanitarian efforts for the countrymen. These services were commended by The Civil and Military Gazette in its 30 September 1954 issue.
For more details, see “Hazrat Muslehe-Maud’s services to the Muslim cause: Nurturing the newly formed Pakistan” at alhakam.org (12 March 2021, pp. 19-20).
30 September 1983: On this day, Hazrat Khalifatul Masih IVrh laid the foundation stone of the first Ahmadiyya mosque in Australia. Huzoorrh delivered a speech afterwards in English. Hazrat Maulvi
Muhammad Hussainra, a companion of the Promised Messiahas, especially attended this historic event. (Silsila Ahmadiyya, Vol. 4, p. 826)
For more details and history of this mosque, see “Thirty years of Baitul Huda Mosque, Australia”, at alhakam. org (13 December 2019, p. 12).
30 September 2011: During his Friday Sermon on this day, while inaugurating the Baitun Nasr Mosque in Norway, Hazrat Khalifatul Masih Vaa mentioned some of the facts and figures in relation to the construction of this mosque. (Al Fazl, 21 October 2011, pp. 5-8)
1 October 2004: During his Friday Sermon on this day, while inaugurating the Darul Barakat Mosque in Birmingham, Hazrat Khalifatul Masih Vaa narrated the early history of the Jamaat in Birmingham. (Al Fazl, 15 October 2004, pp. 5-8)
1 October 2013: On this day, Hazrat Khalifatul Masih Vaa arrived in Australia for the second leg of his Asia Pacific tour. Huzooraa arrived at Sydney’s Kingsford Smith International Airport, following an overnight flight from Singapore and was greeted at the airport by the Rt Hon Kevin Conolly MP, a member of the NSW Legislative Assembly. During a meeting with Kevin Conolly, the MP said he was delighted to welcome Huzooraa to Australia. (“World Islamic Leader Arrives in Australia”, www. pressahmadiyya.com)
2 October 1928: Mirza Sultan Ahmad Sahib, the eldest son of the Promised Messiahas, announced his allegiance to Jamaat-e-Ahmadiyya through an announcement in Al Fazl on this day. Later on, he performed bai‘at at the hands of Hazrat Khalifatul Masih IIra in 1930. (Al Fazl, 2 October 1928, p. 1)
2 October 1891: Following his debate in Ludhiana, the Promised Messiahas
chose to travel to Delhi, known for its prominence in Islamic scholarship. On this day, Huzooras issued a pamphlet in Delhi, inviting Maulvi Muhammad Nazir Hussain, a teacher of Maulvi Muhammad Hussain Batalvi, to engage in a written discussion on the death of Jesusas. (Tarikh-e-Ahmadiyyat, Vol. 1, p. 422)
3 October 1983: On this day, Hazrat Khalifatul Masih IVrh presided over the first-ever Majlis-e-Shura of Jamaate-Ahmadiyya Australia, attended by representatives from Australia, two delegates from Pakistan and one each from Indonesia and Fiji. (Silsila Ahmadiyya, Vol. 4, p. 827)
3 October 2003: On this day, Hazrat Khalifatul Masih Vaa inaugurated the Baitul Futuh Mosque in Morden and delivered the Friday Sermon.
3 October 2016: Hazrat Khalifatul Masih Vaa reached Canada, where he was welcomed by thousands of Ahmadi Muslims. Huzooraa was also greeted by the Mayor of Vaughan, Ontario’s Minister of Transportation and a National Member of Parliament. (“Head of Ahmadiyya Muslim Community arrives in Canada” www. pressahmadiyya.com)
Mahmood Mosque, Zurich, Switzerland
<< Continued from page 3
Ahmadiyya Muslim Jamaat, the Promised Messiahas in which he said that whoever tried to destroy him would instead be destroyed by Allah and that anyone who tried to defame him would ultimately be ashamed themselves and fail.
These words deeply affected my soul, and I said to myself that these words are not from a simple man but from a man of God who does not speak from himself. I thought that from this moment, I want to be his believer and follower.
Afterwards, I prayed two rakaats of nawafil prayer and thanked Allah the Almighty for guiding me and opening my heart after the many efforts I had made to find the Truth. Then I went to meet the Alban Zaqiraj Sahib at the Centre of the Ahmadiyya Muslim Jamaat in Prishtina.
Since that first meeting, he stood close to me, helping me and guiding me in every question I had. With tears in my eyes, I shared my decision to accept the statements and claims of the Promised Messiahas, to recognise that this Jamaat is the true Community of Allah, and to join the Ahmadiyya Muslim Jamaat. After congratulating me and welcoming me, mu‘allim Alban Sahib said: “Besmir Sahib! Your decision aligns with the acceptance of prayers by Hazrat Khalifatul Masih Vaa to whom we sent a letter some time ago, asking for your guidance toward the Jamaat.” I quietly said to myself, “Allahu Akbar (God is the greatest)! Alhamdulillah! (Glory be to Allah).”
The changes in me after accepting Ahmadiyyat were profound. I became a more devoted husband and parent, a more trustworthy companion and friend, and a deeper researcher. I worked hard to present Islam Ahmadiyyat in the best way possible, sharing it with my family members and colleagues from the madrassa and faculty, many of whom held leadership positions in the Islamic Community of Kosovo.
I told my respected wife about my ongoing meetings with the Ahmadiyya Muslim Jamaat and the decision I had made to join this Community of Allah. I vividly remember her words: “I respect the decision you’ve made! Just promise me there will be no pressure on me regarding faith, and that it won’t cause any problems at home. May God protect you!” I gently replied, “My dear wife, if God wills, I will not put any pressure on you. However, I encourage you to read the books of the Jamaat. I will undoubtedly face pressure and opposition because of my decision, and you must be prepared for these challenges. If you don’t familiarise yourself with the Jamaat’s teachings, you won’t understand the path I have chosen, and as a result, you might be swayed by the words of our adversaries, which could weaken our marriage.”
While some accepted my decision and guidance, the majority opposed it. They launched active campaigns against me on social media, mocking, slandering, threatening, and persecuting me in various ways. By the grace of Allah the Almighty, I endured these trials with patience and prayer. These challenges only strengthened my faith and resolve on my spiritual journey, alhamdulillah.
Hazrat Khalifatul Masih V urges khuddam to enhance their spiritual and academic standards as the annual ijtema of MKA UK commences
During his Friday Sermon, delivered on 20 September 2024,
Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, said:
Educational class held in Banjul/Kombo Region of The Gambia
Alieu Fatty Missionary, The Gambia
On 7-13 August 2024, Majlis Khuddamul-Ahmadiyya The Gambia held a regional summer training programme for the Atfal of the Banjul/Kombo Region. A total of 98 junior and senior atfal were registered for this class. The programme’s opening session was presided over by regional missionary, Naveed Qamar Ahmad Sahib, and was attended by other missionaries as well. Throughout the week, atfal were educated in six essential subjects: the basic history of Islam, the history of Ahmadiyyat, Yassarnal Quran, the Holy Quran, Hadith and the demonstration of salat. During the course of the training, Sadr Majlis Khuddam-ulAhmadiyya The Gambia, Basaikou Jammeh
Sahib, attended the class and addressed the children, urging them to attentively absorb the knowledge being imparted.
On 9 August, atfal listened to the live Friday Sermon, delivered by Hazrat Khalifatul Masih Vaa on MTA. The atfal were also taught the significance of cultivating a personal connection with Khilafate-Ahmadiyya and were encouraged to regularly write letters to Huzooraa. Towards the end of class, the teachers tested the atfal on the knowledge they acquired throughout the week. The closing session of the class was held on 13 August and started with a recitation from the Holy Quran, followed by the Atfal pledge and prize distribution ceremony. A total of 117 people attended the closing session.
“From today, the ijtema of Majlis Khuddamul-Ahmadiyya [UK] is also commencing. The khuddam should endeavour to derive maximum benefit from it. Although the weather forecast indicates that it may continue to rain, nevertheless, may Allah the Almighty bestow His grace, and may their programmes proceed smoothly.
“During these days, the khuddam should strive to enhance their spiritual and academic standards. They should pay special attention during these days to the prayers and durood to which I have drawn their attention and launched the appeal, and [in general], always continue to recite them. May Allah the Almighty protect everyone from every kind of Satanic attack.” [Amin.]
Jamaat-eAhmadiyya Niger hosts a blood drive
Muhammad Jamal Niger Correspondent
Jamaat-e-Ahmadiyya Niger organised a blood donation drive on 9 September 2024 in Niamey, with the primary aim to address the critical need for blood in local medical facilities and to promote the value of voluntary blood donation as a service to humanity. In regions like Niamey, where medical facilities may face shortages, community-driven initiatives like this are crucial. They help ensure that blood supplies are available for those in urgent need, thereby supporting overall public health and emergency response efforts. At the end of the event, Asad Majeeb Sahib, Amir Jamaat-e-Ahmadiyya Niger, expressed his gratitude to everyone involved.
Abdur Rashid Hyderabadi
A devout, yet silent servant of faith
Asif M Basit Director MTA Programming
It was a cold, frosty evening of December 2004 when I received the good news that Hazrat Khalifatul Masih V, may Allah strengthen his hand, had appointed me as office-in-charge for MTA International. That same evening, I reported to MTA where I was instructed to start attending the office from the following morning.
I was not entirely unfamiliar with the MTA general office as prior to my appointment, I had the opportunity to present MTA news and would frequently pass through the office. The office-in-charge at the time was Abdur Rashid Hyderabadi Sahib, whom I would encounter often. He would usually be occupied in some work at his desk, which was surrounded by some chairs and a sofa. At the time, this office was no more than just a passage. In those days, my acquaintance with him never exceeded the customary salaam and how are you.
It was the first day at my newly assigned duty. Upon entering the office, I found that Hyderabadi Sahib was not at his desk, but rather sat in a corner of the office organising some files. He greeted me with great warmth and congratulated me on the approval of my waqf and my posting. He was a lot older than me, and so this gesture meant a lot. I thanked him and sat down beside him on the sofa when he shot up immediately, grabbed my arm and directed me towards the desk saying, “Why are you sitting here? You must take a seat at your desk.” I was somewhat taken aback, but as you do with elders, I did not resist and sat at the desk he had occupied for many years.
He was the office-in-charge before me, but that day, without being instructed or voicing any complaint, he emptied the seat for me and lovingly permitted me to take it. Any resistance on my part, which might have been effective elsewhere, was met with failure and he calmly resumed his work on the sofa. This was how things remained for the next 5-6 years; in one office, from morning to evening, every day, save Sundays which he took off for his duties as the sadr jamaat of North London – a position he had held for more than two decades.
This daily routine went on for five years until the nature of my work, although still in MTA, changed. Hyderabadi Sahib resumed as office-in-charge in the Fazl Mosque facility, whereas I was assigned an office in the newly constructed MTA wing in Baitul Futuh.
Despite the change of routine, I still had the chance to meet him almost daily as I would frequent the Fazl Mosque, either to submit reports to Hazrat Khalifatul Masihaa or collect my mail from the MTA office.
We spent five years together in one office and experienced many events during that
time. So although now we met briefly, our encounters usually ended in Hyderabadi Sahib’s unique and infectious laughter.
I received the news of Abdur Rashid Hyderabadi Sahib’s passing only a few hours ago. While this brought deep sadness, it also brought countless pleasant memories. Rashid Sahib got to live a long, purposeful life, so I won’t express sadness here, but share those pleasant memories with readers – not because those memories are reflective of our friendship, but because they are of a devout yet silent servant of Khilafat-eAhmadiyya and the Jamaat. Such memories must be kept alive and not be allowed to die with the deceased.
Though it felt wonderful to know my waqf had been accepted, it was a bit daunting for me as I was not accustomed to a desk job. In Pakistan, I was a teacher, and after migrating to London but before my waqf, I had worked in a bank where the nature of my work revolved around customer care. I had next to no experience of a desk job, nor was I ever predisposed to it.
On my first day, Hyderabadi Sahib very graciously gave me a full induction of what the job entailed; what sort of invoices our vendors sent, where they must be placed, how to process them and the department they must be sent to. He explained all the ins and outs of the role.
I tried to grasp everything that was said to me. I’m sure I could have done a better job of it, but I listened attentively nonetheless. Where the mail came from, where it must be placed, how to take action on certain letters, which fax number to use for sending letters to the chairman were all things explained to me that day. It was certainly a lot to absorb, but the work was also very much not in keeping with my nature.
Rashid Sahib continued to mentor me and within a few days, I took control of the job as he guided me as to whether or not I was performing my duties accurately. Any mistake I made, he would correct it without putting pressure on me, nor did I take any pressure of the workload. In this way, Rashid Sahib taught me – a subpar colleague, half his age – all the intricacies of the job. Surprisingly, he managed to do all this without me falling victim of boredom and aversion to the job.
After only a few moments of beginning my new duty, the late Safdar Gujjar Sahib entered our office and brought with him a flask containing freshly made tea from the langar, which he placed on the coffee table. This meant that it was now time for tea.
I came to learn that rejecting anything that came from the langar was akin to sin for Rashid Sahib. As soon as Safdar Sahib would set the flask down, Rashid Sahib would say, “Work can continue later. Let’s have tea first” and we would both enjoy the delight that is tea.
After tea, we would work a little, before Zuhr time would come upon us. Rashid Sahib’s attention to detail in wudhu (ablution) is worth mentioning here. We all perform this duty, but Rashid Sahib’s wudhu was such that would catch one’s attention, mainly owing to his customary suit and tie – aside from when he changed his attire on an Eid here and there (something that must be mentioned and shall be mentioned later).
It will be of no surprise that one’s diligence in wudhu in such attire is noticeable. I mean, how long can a tie balance itself on one’s shoulder as they wash their feet up to their ankles? And really, how long can one’s sleeves stay so far up one’s arms as they wash them right up to their elbows? Once Rashid Sahib had performed wudhu, his clothes would bear testimony to his dedication to this rite.
For someone so watchful over their wudhu, it goes without saying that Rashid Sahib was even more watchful in the matter of his prayers. There is something, however, that must be mentioned as it remains a special memory of Rashid Sahib.
Since our office was in the Fazl Mosque compound, we were fortunate to offer all prayers that fell into office hours behind Hazrat Amirul Momineenaa; sometimes in the mosque; occasionally in Mahmood Hall and, on weekends or busy days, in our office. But no matter where we were, Rashid Sahib would spring up after salat to catch a glimpse of Huzooraa. If we were in Mahmood Hall, he would stand at the doorstep of the hall to see Huzoor; if in the office, he would peer through the blinds to get a sight of him. The thing that surprised me most was that every time he did this, he would be overcome with joy as though it were his first time seeing Huzooraa
Another benefit of having our office within the Fazl Mosque complex was that every now and then, Huzooraa would visit various departments of MTA, including our office. And when this happened, Rashid Sahib’s state was indescribable. He would be an epitome of humility in the presence of Khalifatul Masih, so much so that he seemed to have shrunk in size. He would hold his hands in front of him as though he were repeating an oath; he would respectfully bow his head and lower his gaze, and only occasionally look up in Huzoor’s direction, lest he lost the chance of seeing Huzooraa from so close. And when Huzooraa would leave our office, Rashid Sahib, with his head still lowered, would bring his right hand to his forehead – as done when saying adaab –and lovingly say salaam
Hazrat Sahibaa would show him a lot of love and would converse with him.
The manner in which Rashid Sahib would respond to Huzooraa was, in its own right, a teachable lesson. Only by imagining the apex of reverence, respect and admiration
can you picture Rashid Sahib’s condition in such moments.
After a nikah ceremony, as Huzooraa would depart the mosque, relatives of the newlyweds would line up to present Huzooraa with bidd (customary dried fruit). Huzooraa would graciously take some with him and then pass it on to someone present. On some occasions, in fact, Rashid Sahib was fortunate to be the recipient of this grace.
How I found out about this was that as soon as Huzooraa graciously gifted him some bidd, Rashid Sahib came rushing into the office, carefully carrying the bidd in both hands as if they were something hot, with his shoulders and arms lowered as though the bidd were not only hot but heavy too. Without saying anything, he would extend his hands in front me and – as if to honour the sanctity of the gift – carefully whisper, “Have some! It is tabarruk [blessed].” I would take some, and so would Rashid Sahib, before carefully placing the rest in his pocket. He would then phone his wife, narrate the whole incident jubilantly and tell her that he had saved her some – promising to take it to her in the evening.
Seeing this level of adoration for Khilafat always made me feel weak in my faith. His love and respect for Khilafat, his punctuality in salat, his observance of fasts, his devotion to tilawat, his desire to listen to dars-ul-Quran during Ramadan, his financial sacrifice and his passion to serve faith; all this made me envy him. Isn’t it this type of faith that takes a person from being an ordinary human to a Muslim, and then from a Muslim to a mu‘min?
While we’re on the topic of tabarruk, boxes of mithai (traditional Indian sweets) were often sent to us from Huzoor’s office. Rashid Sahib would take a piece of his choice, then present the box with tremendous affection to those present. Anyone who rejected it would be met with Rashid Sahib’s insistence as he explained where it had come from. If the person refused saying he was diabetic, Rashid Sahib would briefly
Abdur Rashid Hyderabadi Sahib
stare at the person, with a surprised gaze, before moving the box away.
Now onto the incident concerning his attire that was promised and must be mentioned. On Eid day, MTA’s broadcast begins in the morning and thus, Eid day is not much of a day off for MTA staff but is rather a hectic day. Savoury and sweet snacks are placed in the MTA office for workers, who take some while they rush past doing their duties. Providing these snacks was a responsibility that Rashid Sahib carried out for many years.
On one Eid morning, when I arrived at the MTA studios, I found Rashid Sahib sat beside large boxes containing samosas and jalebis, dressed in a loose and long achkan (traditional men’s coat of the Indian subcontinent). His hands were hidden in the sleeves, while the bottom of the coat hung below his knees.
Seeing the grin on my face, he gathered that a dig was on its way. Nonetheless, he waited and let me speak my mind. I said, “Rashid Sahib, the achkan is wonderful, but it seems you had it tailored to someone else’s size.”
For a quick moment, he glanced at me, as if in shock and astonishment, and immediately responded, “It is Huzoor’s! Huzoor gave me this as an Eid gift!”
And with that same look of surprise, he remained silent and allowed me to absorb the guilt that was headed my way, albeit with a smile on his face. Of course, I apologised since I had no idea. But it was the achkan of Rashid Sahib’s beloved Imamaa, which Huzooraa had ever so lovingly gifted! And Rashid Sahib, who would be so elated at the tabarruk of bidd at a nikah, must have been overjoyed wearing a used achkan of Huzooraa. May Allah grant him the garments of love of his dear ones and a lofty place in Paradise.
Where the incidents of sweets and mithai tell us of his veneration for tabarruk, it is also important to mention that even at the delicate age of 70-75, Rashid Sahib experienced very good health and managed to dodge conditions such as diabetes and high blood pressure. He would often express gratitude to Almighty Allah for this.
One Ramadan, I asked him, “When one wakes up after sehri [meal before starting a fast], why is there a feeling of bloating and heartburn?”
Very innocently, he merely replied, “What bloating?”
I tried to explain, but this was an alien concept to him. I tried no further to save myself from the embarrassment that he was double my age, yet fitter than me.
I always observed him walk briskly. Allah had given him such good health that I never noticed him take extra care in terms of his diet. Every day, he would partake of the langar food and would express gratitude to Allah.
I too would eat from the langar on a daily basis as Safdar Sahib would lovingly place food in our office for us. But I noticed that I was rapidly gaining weight and so, to stem the issue, I decided to halt indulging in langar food and bring my own packed lunch.
On my first day of this new routine, I revealed my intention to Rashid Sahib and opened my packed lunch. He laughed aloud and continued to laugh. He then enjoyed the langar food while asking me
various questions. “So how long is this new diet to last?” “Did the doctor prescribe this new diet, or is this your own decision?” “At your age, we never bothered with such precautions!”
He certainly was telling the truth as even then, he was not taking any precautionary measures.
After a few days, I felt that the reason behind Rashid Sahib’s witty remarks was less to do with my dietary control and more for a want to continue eating together. He missed the days when we would eat together and, realising this, I began eating with him again. At times, I would take some rice or some roti and eat it with my meal. Rashid Sahib was a loyal friend and appreciated loyalty – something I wished to honour.
While on the topic of langar, it must be mentioned that at times, people indulge in the food that is prepared by the langar, all the while criticising it. This is not appropriate. No one is compelled to eat from the langar, which is a facility provided for workers and visitors. I always observed Rashid Sahib appreciate this blessing by eating whatever was cooked and being immensely grateful for it.
While he would be occupied in his food, if I ever passed a comment such as “Isn’t the food a bit too salty today?”, he would shake his head in the customary Indian manner, showing complete agreement, and reply, “Yes, very salty.” Neither was my intention to pick out flaws in the food, nor would Rashid Sahib’s aim be such, but never did he instigate such a conversation or initiate such a remark. With utmost gratitude, he would complete his meal.
“Rashid Sahib, there’s quite a bit of oil in today’s food.” Rashid Sahib would express his agreement: “Yes, there’s a lot of oil in the food today. And you’re meant to be on a diet!” With that, he would roar with laughter and the conversation would take a sharp turn to my so-called diet.
Since the very start, despite the age gap and his status as a senior, he considered me a friend. As a result, I discovered many sides to Rashid Sahib’s personality. He was a beautiful person and of very simple disposition. As our friendship grew, one day he said, “We should make a pact that whatever is said between us must remain between us.” I immediately concurred and the pact was agreed upon. I knew that this friendship was a result of his humility; otherwise, he was my elder and would remain so. We both upheld the conditions of this pact, save on one occasion when there was a blunder on my part.
Rashid Sahib once narrated a very humorous anecdote, which I deemed harmless, and so I relayed it to a colleague at MTA. But my mistake was that I relayed it attributing it to Rashid Sahib; not knowing that the person was not in Rashid Sahib’s close circle. I did not even give it a second thought as it slipped out during a conversation.
After only a few days, I noticed Rashid Sahib be a bit reserved. He was unusually quiet that day, something I picked up on. Usually, our day would consist of us working, all the while conversing and joking with one another. This disturbed me and left me thinking what could have caused this. I could not think of a reason, so I ascribed it to something personal. Anything I asked was met with a brief response followed by
a long silence. This was not in keeping with Rashid Sahib’s nature.
In the evening, as he departed the office, I couldn’t help myself and enquired, “Rashid Sahib, is everything alright? You’ve been awfully quiet today.”
He immediately retorted, “You broke the pact! You relayed that incident to [so and so]. It was meant to stay between us.”
I was extremely embarrassed and ashamed. I very politely asked him to forgive me, which he did. In fact, he let out a chuckle and said, “Forgive you for what? It happens!”
As he left the door, just to assure me that he was no longer cross, he said, “The mithai that you rejected yesterday is still in the fridge. Make sure to take some, otherwise it’ll go bad. Also, if you’re not diabetic, why are you being so cautious?”
This was his way of forgiving me. And in this manner, he let me know that despite our candid friendship, he wouldn’t compromise his self-respect, and I too ensured that this never happened again.
This exposed me to a new side of Rashid Sahib’s personality – if he was cross, he would admit it and explain why. He would not hold a grudge or forever hold it against you. He’d not allow anything to affect his friendship with someone.
During my time with Rashid Sahib, I learned a lot from him. One thing I learned most from him was how to laugh at one’s own expense in a dignified manner. If one can master this, then most issues related to one’s ego can be eradicated. Rashid Sahib was free of any egotistical traits.
Back then, programmes would be sent by various MTA studios around the world through the post in the form of cassettes. These cassettes would be rather costly and so, once those programmes had been copied by the London studios, they’d be sent back to the respective studios that they may be reused.
One day, when such cassettes were to be sent back, I requested Rashid Sahib if he might stop by the post office on his way home and have the cassettes dispatched. He agreed and grabbed the cassettes before leaving the office.
A few minutes after he had left, I received a phone call from the security cabin in the Fazl Mosque saying that Rashid Sahib had driven off with the box of cassettes on the roof of his car and forgotten to put them inside. Rashid Sahib had a mobile phone, but rarely used it back then, especially while driving.
I called him nonetheless, but he didn’t pick up. I got in my car and hurried in the direction I thought he might have taken. I couldn’t find him. Rashid Sahib was gone. I tried my utmost to drive on various roads to spot the box of cassettes so that it might be salvaged, but to no avail.
The next day, he arrived in the office in a very jolly manner – commenting on the weather, complaining about the traffic and preparing his tea. I was waiting for him to tell me that he had misplaced the box the previous day and that the cassettes were lost, but he didn’t mention anything about it.
Eventually, I ended up asking him whether he was able to post the box of cassettes. He replied, “Yes! Yes! I posted it.”
I then openly asked, “Didn’t you leave the box on top of your car as you left?”
To this, he laughed and continued to laugh. When he stopped, he said, “After I left here yesterday, I noticed a motorcyclist following me. I thought perhaps he meant harm and so I chose not to stop the car. He even gestured to me, but I refused to pull over. He continued to follow me until I reached a dead-end. I stopped the car and the person got off his bike, approached me, handed me the box of cassettes and said, ‘This had fallen off your car a while back. I was trying to get you to stop so I could give it to you but you weren’t stopping. Anyway, here you go.’
“And so, I got the box back and handed it in to the post office.”
In this way, Rashid Sahib was comfortable with humour at his expense. This, to me, was a big thing and indicative of him having completely conquered his ego. Having known him closely, I can safely say that Rashid Sahib was free of egotistical traits and was a simple, beautiful person.
He had a lot of love for his family. He raised exceptional children and afforded them good education. From a very young age, he funded their tuition and, by the grace of Allah, they all are well-educated. From a young age, they served the Jamaat and to this day, they continue to do so.
He loved his wife a great deal. They would travel to India every year for Jalsa Salana Qadian as well as going on holidays to various places together.
One day, while we were in the office, we noticed that it was snowing outside. Just as an innocent child does, he stared out of the window in amazement. But even such precious moments he never wished to spend alone and he called his wife ever so affectionately, saying, “Fahmida, look outside! It’s snowing!”
He wished to share even such a fleeting moment with his wife, both of whom had an incredible amount of love for each other. May Allah make this parting easy for her!
Rashid Sahib spent his whole life in the service of the Jamaat. When he arrived in Britain, he lived in Birmingham for some time, before relocating to London. And since then, he had the good fortune of serving the Jamaat in various capacities. For as long as North London remained one jamaat, he served as its president for nearly three decades. He quietly continued to serve in MTA for a very long time. He had no desire for praise or to be known. May Allah increasingly reward him for his services! Our encounters continued until the Covid days hit. Sometimes, when I called the office, he would pick up and we would catch up in this way. But once the pandemic struck, our interaction decreased.
During the early Covid days, I had the opportunity to speak to him over the phone, but he seemed a bit bewildered. He would reply to my questions, but they were not coherent responses. I then spoke to his wife, who told me that he had been diagnosed with dementia and although it was still early days, things were not looking good.
Of all people, I knew how she felt. I had my mother living with us at home in those days and I learned the painful lesson that dementia is a one-way road – there are no turnings, no U-turns and there is no light at the end of this tunnel. It is the beginning of the end. I felt really hurt by this. My dear,
100 Years Ago... Accounts of 1924: Message of the Khalifa to the people of London
Hazrat Sheikh Yaqub Ali Irfanira (1875-1957)
The following message was presented [to the people of London] at Putney Mosque, London, on 7 September 1924:
I seek refuge with Allah from Satan the accursed.
In the name of Allah, the Most Gracious, the Most Merciful.
We praise Him and send salutations upon His Noble Messengersa By the grace and mercy of God.
He is the Helper.
Thank you
Brothers and sisters! I [Hazrat Khalifatul Masih IIra] am grateful for the effort you have made in enduring the hardship of coming here to meet me.
Purpose of the journey
After this, I wish to briefly explain the purpose for which I have undertaken this long journey to England. My duties and responsibilities often prevent me from leaving the headquarters, and indeed, even a short absence from the Markaz [centre] causes significant difficulties in our work due to the delay in receiving immediate advice. However, despite these challenges, I have made this journey, not for leisure or tourism, but because of the compassion I feel for all of humanity.
As for my ‘recreation,’ I must clarify that when the people of England come to meet me and ask for my opinion about their country, I can only reply that I haven’t had the chance to see much of it to offer a detailed view. Most days, I haven’t even had the opportunity to go out for fresh air. The only sightseeing I have done is the work for which I have come here: to explore ways to deliver the divine message that God has sent for all of His creation to my Western brothers and sisters.
The circumstances are not in our favour, and I acknowledge that we face obstacles at every step. My very presence here is evidence that difficulties have become immense. However, despite these challenges, I am not discouraged. All my efforts are driven by the love that I have been blessed with from God Almighty.
Sincere efforts
I also hope that the missionaries who work on my behalf in these lands, or will do so in the future, will work with the same spirit. I am unwilling to accept the notion that efforts undertaken with love, sincerity, and perseverance will bear no fruit. Love begets
love, and our deep affection for the people of this country, which compels us to leave our homeland, be separated from our families, and work here without any worldly gain –cutting off all material hopes – will one day surely influence the hearts of the people of this land. If it does not, then surely it would be due to a deficiency in our love or a lack of sincerity.
What change has occurred in the East?
You may be surprised to observe what transformation has occurred in the East – once uncivilised and a recipient of missionaries from the West – that now it is sending its own missionaries to the West.
To address your astonishment, I can only offer the same response that a Companion of the Holy Prophet Muhammad, peace be upon him, gave in the court of Persia when asked a similar question. He said, “Indeed, the defects attributed to us were all present in us –indeed, even more than what has been mentioned – and certainly, we were as weak as you have described. But God Almighty sent a Messengersa among us, and through him, our condition was transformed, and our courage was elevated. We are no longer what we once were, and the things that used to satisfy us can no longer do so.”
Brothers and sisters! We are in the same state. 34 years ago, Islam was in such a state that even its staunchest defenders would offer apologies on its behalf with great humility. But after 34 years, God Almighty has raised among us a Messengeras – a Messengeras foretold by previous prophets, referred to by various names: some called him the Messiah, others the Mahdi, some named him Krishna, and others identified him as Mesio Darbahmi [i.e., the Saoshyant anticipated in Zoroastrianism]. By the command of Allah, this Messengeras sprinkled the water of life upon dead nations, and through the divine spirit sent by God, they were revived. The [spiritually] dead, untouched for centuries, have now come alive, spreading into cities and populated areas, standing as witnesses to God’s glory and testaments to His eternal power.
Every action under Divine command
Thus, everything we do is not from ourselves, but by the command of God Almighty. Every state we are in, every movement and effort we make, is under His special will. In this way, we are like a
flute that only produces the sound of the one who plays it. We are instruments in God’s hands, delivering His voice to the world. For this reason, we never lose hope, because we know that the voice of God never diminishes. No affliction frightens us, and death does not intimidate us.
As you may have heard from Afghanistan, the government stones our people, the populace kills them, and their homes are burned. Yet, despite these hardships, which have continued for 24 years, we have not abandoned that land. By the grace of God, our progress in that country increases by the day.
Our mission
Our mission is one of love and goodwill. Our only purpose is that, just as we have found God, our brothers may also find Him and not live lives distant from Him. We have come to this country to proclaim the second advent of the Messiah, for we believe that without accepting him, there is no salvation. He is the saviour of the world, and until people come under his fold and align their lives with the teachings of Islam, which have been further clarified through him, i.e., that Promised Messiahas, the present-day conflicts will not cease, and strife and conflicts will continue to destroy the peace of the world. Above all, they will remain distant from the fountainhead of purity for which they were created, i.e., to draw near to Allah the Almighty.
Purpose of human creation
Brothers and sisters! If there is any purpose to human creation, it is to attain union with God Almighty. How can hearts find contentment until they achieve this union? I am perplexed when I see that those who read the Vedas, the Avesta, the Torah, the Bible, or the Quran – when they encounter the sweet echoes of the Creator of the
heavens and the earth in those pages, as it was revealed to people thousands of years ago – do not feel a yearning in their hearts to also come close to God, to hear His captivating voice, and to attain His love as those people did. Nor do they question why, if the people of this age are also God’s creation, His dealings with them seem different from those of the past.
Everlasting Grace of God
I believe that the reason such desires do not arise is the misconception that God’s grace ceased with the [people of] past ages. But, my brothers and sisters, this is a misunderstanding of the loving God, who has no equal in His love. Based on my own experience, I assure you that through a connection with the Promised Messiahas, people today witness the same divine blessings that those before us experienced. The gates of God’s mercy are as open now as they were in the past.
Success of the Ahmadiyya Muslim Community
There is no reason for despair. It is true that our teachings may seem strange in the context of today’s world, and it is hard to believe that they will spread in this age. However, every time a call has been raised from God, it has emerged under similar circumstances. It was always considered impossible for it to rise. When Jesusas delivered God’s message to the Israelites, or when Muhammad, peace be upon him, called people to God, who could have imagined at that time that these individuals would succeed? Yet they did succeed, because their words were not their own but those of the Sovereign of the entire world. Similarly, it may seem difficult now for the mission of the Promised Messiahas to succeed, but as God has foretold, it is destined to triumph, and it certainly will.
Who is blessed?
Blessed are those who, putting aside their biases, earnestly listen to the voice of the one who claims that God has sent him. This claim is no ordinary one, especially when the signs verifying this claim have already manifested.
I hope that all the brothers and sisters gathered here today, regardless of their country or faith, will begin to seriously reflect on the truth of this message. And if the truth becomes clear to them, they will embrace it with courage and call others towards it, so their names may be counted
The opioid epidemic is just a repeat of historical greed
Farhan Khokhar & Fazal Masood Malik Canada
Human tendency to seek simple explanations for complex issues often falls short, particularly when faced with wider societal crises. Simple explanations fail to capture the complex web of historical, economic, and political factors that shape public health catastrophes. The opioid crisis serves as a stark illustration of this complexity, revealing how greed, misguided policies, and historical parallels have coalesced into a devastating epidemic.
The opioid crisis has become a public health calamity, claiming countless lives and shattering communities across the world. In the United States alone, opioids have been responsible for over 500,000 deaths since the late 1990s, with an additional 109,000 deaths worldwide annually, underscoring the devastating human toll of this epidemic. While pharmaceutical giants and drug traffickers have undoubtedly played a pivotal role in fueling this epidemic, misguided policies have also intensified the problem. At the core of this crisis lies greed, an age-old human affliction. (“What led to the Opioid crisis—and how to fix it”, www. hsph.harvard.edu)
The parallels between the current opioid epidemic and the Opium Wars of the 19th century are striking. In the early 1800s, Britain went to war with China to force open markets for the opium trade, despite the devastating impact on Chinese society. The roots of this conflict lay in Britain’s insatiable desire for Chinese tea and silk, which created a significant trade deficit. To redress the imbalance, Britain
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among the ‘foremost’ (as-sabiqun). To be included among the sabiqun is no small matter. Such people attain eternal life even in this world, and their names are remembered. In the next life, they will also attain great [spiritual] progress.
Thanks again and prayers
Once again, I thank you all for listening to my words with love, and I conclude with the prayer that Allah spreads the light of truth throughout the world and tears apart the veil of falsehood’s darkness, so that His glorious countenance may become manifest to the world and the hearts of people may be filled with knowledge and insight. And our final call is that all praise belongs to Allah, the Lord of all the worlds. Mirza Mahmud Ahmad.
(Translated by Al Hakam from the original Urdu, published in the 8 October 1924 issue of Al Fazl)
turned to opium cultivation in its Indian colonies and pushed the narcotic into Chinese markets. When China tried to stem the influx of opium that was ravaging its population, Britain launched the First Opium War in 1839, eventually compelling China to cede territory and open ports to the opium trade. Just as Britain disregarded the human toll to secure economic interests, modern pharmaceutical companies like Purdue Pharma have aggressively pushed highly addictive opioids, prioritising profits over public well-being. (“A New Trade War with an Opium Component: Can the U.S. Opioids Crisis Be Solved by Banning Fentanyl in China?”, www.ncbi.nlm.nih.gov)
Purdue Pharma, owned by the billionaire Sackler family, launched an aggressive marketing campaign for OxyContin in the 1990s, downplaying addiction risks and lobbying against restrictions. As OxyContin sales soared, reaching $1 billion by 2000, the Sacklers amassed immense wealth. However, this success came at a devastating human cost, as opioid addiction and overdoses skyrocketed. Purdue Pharma had earlier made its fortune with the production of Valium, an insanely common drug.
While Purdue Pharma has become the face of the opioid pandemic, other pharmaceutical companies have also played significant roles in fueling this crisis. Companies like Johnson & Johnson, Teva Pharmaceuticals, and Endo International have faced lawsuits and scrutiny for their part in the widespread distribution and promotion of opioids. This highlights that Purdue’s actions are part of a broader pattern of corporate malfeasance within the pharmaceutical industry.
When the dangers of overprescription
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elderly friend had just taken his last step in this life.
My last meeting with him was at Jamia Ahmadiyya UK’s convocation ceremony. As soon as I saw him, I scuttled in his direction. He met me with great warmth and we laughed together as we once routinely used to. I always found his laughter to be heartwarming. But his laughter that day had the opposite effect on me. Instead of replying to my questions, he just smiled and chuckled.
But it was, after all, in Rashid Sahib’s nature to smile and laugh, even in the face of adversity. This was, perhaps, the most difficult challenge he was to encounter in his life, but he somehow managed to continue to smile and laugh in its midst. May Allah keep Rashid Sahib smiling and laughing in the Hereafter too!
Only recently, I had one last opportunity of meeting Rashid Sahib, which unfortunately I missed. It was the occasion of his youngest son, Qudsi Rashid’s walima to which I was invited. But due to work in
became undeniable, Purdue reformulated OxyContin to make it harder to abuse. Unfortunately, this drove many users to even more dangerous substances like heroin and fentanyl. What is shocking is that despite knowledge of excessive addiction, Purdue continued selling the original formulation in Canada, revealing a brazen disregard for public health in favour of corporate profits.
(“Empire of Pain: The billionaire Sackler family’s role in the opioid crisis”, www. macleans.ca)
Misguided policies have further compounded the crisis. Efforts to restrict opioid prescribing without providing adequate addiction treatment have backfired, pushing users toward illicit and often more potent opioids. Simplistic supply reduction strategies have proved futile— cutting off prescription opioids nearly tripled the risk of overdose death among chronic pain patients. While the Sackler family and Purdue now face lawsuits and public condemnation, the damage has already been done.
The legal battles surrounding Purdue Pharma and the Sackler family have taken a dramatic turn. In a recent development (June 2024), the U.S. Supreme Court has overturned a proposed settlement between Purdue Pharma and various stakeholders impacted by the opioid crisis. This $8 billion settlement included provisions to shield the Sackler family from future opioid-related lawsuits. The Court’s 5-4 ruling, with Justice Neil Gorsuch writing the majority opinion, argued that the Sacklers lacked the legal grounds for such protections as they had not filed for bankruptcy themselves nor placed all their assets for creditor distribution.
(“23-124 Harrington v. Purdue Pharma L.P.
the days following Jalsa Salana UK, I was unable to attend. I will forever regret that I could not attend. If only I had gone! So that I could tell him, “Rashid Sahib, there will be no dietary restrictions today! I will try everything!” He would certainly have enjoyed this and would have responded with a witty remark about my diet.
Rashid Sahib, to you I say, you were my elder! And this was something I always had great regard for and will continue to. But it was you who spoilt me with your frank and loving friendship. You felt injured by me merely eating separately from you, but it is you who has turned your face the other way and left this world.
Indeed, you were my elder, but permit me to say that today, I have lost a friend! I leave you in the hands of Allah! And I trust that you are enjoying the many tabarruks of Paradise. May you always be happy! Allah Hafiz!
(PS: Dear Rashid Sahib, I have not broken our pact in writing this. Had I done so, this write-up would have turned into a voluminous book. Rest in peace!)
(06/27/24)”, www.supremecourt.gov)
This decision comes after years of legal manoeuvring. Before Purdue Pharma’s 2019 bankruptcy filing, the Sackler family had moved about $11 billion in profits into personal accounts. The proposed settlement included a $6 billion payment from the Sacklers in exchange for immunity from future lawsuits. However, the Supreme Court found that granting such immunity to non-bankrupt individuals was beyond the scope of the bankruptcy code. (“US opioid activists argue against Sackler family immunity in Purdue Pharma deal”, www. theguardian.com)
The ruling has elicited mixed reactions. Relatives of overdose victims and some advocacy groups have praised the decision, seeing it as a step toward holding the Sacklers personally accountable. Conversely, others, including Justice Brett Kavanaugh in his dissenting opinion, have called the decision “devastating” for victims and their families, who might now face prolonged delays in receiving settlement funds. Purdue Pharma has indicated its intent to negotiate a new settlement, while advocacy groups are urging swift negotiations to ensure victims receive necessary funds for addiction treatment and other related services.
This legal setback highlights the complexity of addressing the opioid crisis through judicial means. It highlights the tension between seeking accountability and providing timely relief to affected communities. The ruling emphasises the need for a revised agreement that aligns with legal precedents while effectively addressing the needs of opioid victims and affected communities. (“Families of those lost in opioid crisis ‘devastated’ by Supreme Court’s decision to reject Purdue settlement”, www. nbcnews.com)
We must hold the perpetrators accountable and learn from historical patterns to emerge from this crisis. As experts suggest, only evidence-based policies that acknowledge the structural determinants of health will effectively address this crisis. These include harmreduction strategies, which aim to minimise the negative consequences of drug use without necessarily reducing consumption, and demand-reduction policies, which focus on preventing drug use and treating addiction.
Circling back to the core of the argument, it would be correct to note that the opioid epidemic is an issue involving overprescription, insufficient regulation, addiction, socioeconomic factors, and the rise of potent synthetics. Greed, from the 1800s to today, has been a driving force behind the reckless push of addictive substances. To solve this crisis, we must reorient our priorities from profits to public well-being, guided by ethics. Only then can we hope to heal the deep wounds inflicted by the opioid scourge.
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
30 August 2024
Muhammadsa: The Great Exemplar
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
In the historical accounts from the life of the Holy Prophetsa which were being mentioned in the sermons prior to the Jalsa in Germany, the incident of Ifk [the Great Calumny] in relation to Hazrat Aishara was also mentioned. With regards to this, the Promised Messiahas states:
“God Almighty has made it an integral part of His own noble attributes to avert prophecies of warning on the basis of repentance, seeking forgiveness, prayer, and charity, so did He teach the same morals to man as is evidenced by the Holy Quran and the Hadith. When—out of sheer maliciousness—the hypocrites had perpetrated a calumny against Hazrat Aisha, may Allah be pleased with her, some unwary Companions also had joined in this narrative. One of those Companions used to get his meal, twice a day, from the home of Hazrat Abu Bakr, may Allah be pleased with him. Due to this lapse, Hazrat Abu Bakrra pledged that he would never again feed him as a punishment for this misdeed, whereupon the verse was revealed:
the incident of the Great Calumny in light of the narration in Sahih al-Bukhari. He writes:
“[Let them forgive and pass over the offence. Do you not desire that Allah should forgive you? And Allah is Most Forgiving, Merciful. (The Holy Quran, 24:23)]
“At that, Hazrat Abu Bakr broke his pledge and restored his meals as usual.”
The Promised Messiahas states:
“It is for this reason that it is part of Islamic morality that should one pledge something by way of punishment, the breaking of that pledge is a component of good morals. For example, if someone swears regarding his servant, ‘I will certainly strike him fifty times with a shoe,’ then forgiving him upon his repentance and earnest supplication is the practice of Islam, so that one may act upon ہُلّٰلا
, i.e., mirroring the attributes of Allah. Nevertheless, it is not permissible to break a promise; one will be held accountable for the breach of promise, but not for breaking a pledge of chastisement.” (Barahin-eAhmadiyya, Part 5, pp. 181)
Hazrat Mirza Bashir Ahmadra mentions
“It is the most detailed and wellcomposed of all narrations. The facts, which are ascertained from the narrations related by other narrators in parts, have been brought together in this sole narration. In addition to this, such enlightening insight is derived from this narration on the domestic life of the Holy Prophetsa that no historian can disregard it. Then, with regard to authenticity, this narration is of such an exceptionally high calibre that it leaves no room for uncertainty and doubt. Now, one should contemplate the magnitude of this conspiracy hatched by the hypocrites. The motive was not only to attack the honour of a chaste, extremely righteous, pious lady, rather, the greater objective was to directly destroy the honour of the Foundersa of Islam, and to dangerously shake the Islamic society. This filthy and vile propaganda was spread by the hypocrites in such a manner that simple, yet loyal Muslims were caught in this snare of deception. The names of Hassan bin Thabitra, the poet, Hamnah bint Jahash, the sister of Zainabra bint Jahash, and Mistah bin Uthathah, have especially been recorded. However, it is a testimony to her lofty character that Hazrat Aishara forgave them all, and did not harbour a grudge against them in her heart. As such, it is mentioned that after this occurrence, whenever Hassan bin Thabit would come to visit Hazrat Aishara, she would receive him graciously. On one occasion, when he presented himself before Hazrat Aishara, a Muslim named Masruq, who was present as well, became astonished and said, ‘What! Do you grant Hassan the permission of audience?’ Hazrat Aishara responded, ‘Let it be, the poor man has lost his sight, is this not misery enough? (He had developed an eye ailment.) Then, I cannot forget that Hassan would compose verses in support of the Holy Prophetsa against his enemies.’ Hence, Hassan was granted permission, upon which he came in and sat down. He spoke a verse in praise of Hazrat Aishara:
“‘She is a pure and chaste woman, who possesses wisdom and foresight, and her position is above and beyond doubt and uncertainty; she does not eat the flesh of upright and innocent women, i.e., she does not slander them, nor does she speak ill of them in their absence.’
“When Hazrat Aishara heard this couplet, she said
and in another narration the words
have been related, meaning ‘What about your own state, you did not prove to bear this quality, i.e., you took part in levelling an accusation against me though I was innocent.’”
Hazrat Mirza Bashir Ahmadra writes:
“Let us witness the Arabic scholarship, or prejudice, of Mr Muir (an orientalist), who translates the above-mentioned couplet in an absolutely incorrect manner, in contradiction to the rules of Arabic grammar, and asserts that Hassanra praised the slender body of Aishara, who in turn taunted him on his large figure. Mr Muir has also committed other blatant mistakes while relating this incident. For example, he writes that Safwanra and Aishara were
unable to catch the army enroute, and then openly entered Medina before the gaze of all, even though this is absolutely incorrect and categorically baseless. The ahadith and history both substantiate that Safwan and Hazrat Aishara managed to catch up to the Muslim army en route in only a few hours. Thankfully enough, however, in relation to the actual calumny itself, Mr Muir accepts the innocence of Hazrat Aishara. As such, he writes that the life prior to this incident and after it, prove that Hazrat Aishara was free of such allegations.
“In terms of logic and narration, this allegation proves to be clearly false and forged, because except for the absolutely coincidental occurrence that Hazrat Aishara was left behind by the Muslim army, and then she caught up to it in the company of Safwanra, the slanderers had nothing else in their hands. In other words, there were neither witnesses, nor any further evidence, and of course, until a charge is substantiated, it cannot be accepted as true. Especially if the objection relates to such people whose lives are proof of the purity of their
dispositions. However, for the additional satisfaction of the Muslims and so that a fundamental rule could be established in relation to such cases for the future, divine revelation was sent down. This revelation confirmed the innocence of Hazrat Aishara and Safwanra, and declared the aspersion as being completely false. Furthermore, it also presented such a fundamental law to the world with regards to occurrences of this nature, that the honour and dignity of the people, peace and harmony of society, and protection of the morality of the community were heavily based upon it.” (Life and Character of the Seal of Prophetssa, Vol. 2, pp. 438-441)
Hazrat Musleh-e-Maudra has explained the reason as to why this allegation was levelled against Hazrat Aishara. He writes:
“Let us ponder the real motive behind the allegation levelled against Hazrat Aishara. The reason for this was not because those people had any enmity towards Hazrat Aishara. Why would anyone have any enmity towards a woman who was sitting in her home and had no relation with politics, jurisprudential matters, official positions, distribution of wealth, battles, conquests against the opposing powers, governance, or economy. (She did not have anything to do with these matters.) Thus, there was no reason for anyone to have any personal enmity towards Hazrat Aishara. There are only two possibilities for this allegation to be levelled against her, either God-forbid this allegation was true, which no believer could entertain for even a second, especially as Allah the Almighty had completely rejected this filthy notion from the heavens. Or the second possibility is that this allegation was levelled against Hazrat Aishara in order to cause harm to other people through her.
“We have to ponder over the people whom the hypocrites and their leaders could benefit from disgracing and those whom they could make a target of their enmity. Even from a cursory glance, one will realise that by slandering Hazrat Aishara, their enmity was directed towards two people, one of whom was the Holy Prophetsa and the other being Hazrat Abu Bakrra, because one was her husband and the other was her father. The status of both these personalities was such that there were some who could derive political benefit by defaming them, while others could fuel their hatred. Furthermore, the objectives of some people were dependent upon their defamation. Otherwise, to simply defame Hazrat Aishara alone was of no interest to anyone. At the most, the only parties interested in this could have been the other wives of the Holy Prophetsa. It could have been that seizing the opportunity to degrade Hazrat Aishara and increase their own repute in the eyes of the Holy Prophetsa, the other wives of the Holy Prophetsa, could have taken part in this issue. However, history bears testimony to the fact that none of the Holy Prophet’ssa other wivessa took part in the calumny. On the contrary, in her own testimony, Hazrat Aishara says that among the wives of the Holy Prophetsa, she did not consider anyone to be her contemporary aside from Hazrat Zainab bint Jahshra (because she was the one who would speak out the most).
“However, Hazrat Aishara says, ‘I will never forget the beneficence of Zainab upon me. When this allegation was levelled against me, the one person who strongly
refuted it was Hazrat Zainabra.’ (Al-Sirah alHalabiayyh, Ghazwah Banu Mustaliq)
“Hence, if anyone were to have personal resentment towards Hazrat Aishara, it would have been her sister wives. If they wished, they could have partaken in the slander so that Hazrat Aishara would be degraded in the eyes of the Holy Prophetsa thereby elevating their own standing (i.e., the other wives could increase their own honour).
“However, history attests to the fact that the other wives did not involve themselves in the matter at all. If any of them were asked (i.e., the other wives), they only commended Hazrat Aishara. Furthermore, there is no reason for men to harbour enmity against women. Thus, this allegation against her was either because of enmity against the Holy Prophetsa, or enmity against Hazrat Abu Bakrra
“There was no way for the proponents of this allegation to snatch away the status granted to the Holy Prophetsa, however what they feared was that even after the Holy Prophetsa, they would be unable to fulfil their objectives. They saw that if anyone was capable of being a successor to the Holy Prophetsa, it was Abu Bakrra. They saw this as a threat and thus created an allegation against Hazrat Aishara so that she would fall out of favour in the Holy Prophet’ssa sight as a result of which the stature of Hazrat Abu Bakrra among the Muslims would also diminish. The Muslims would begin thinking ill of Hazrat Abu Bakrra and would abandon the love that they had for him, thereby closing the door for Hazrat Abu Bakrra to become the Khalifa after the Holy Prophetsa. It was for this reason that after the incident of the allegation being levelled against Hazrat Aishara, God Almighty also mentioned the institution of Khilafat in Surah an-Nur of the Holy Quran.
“The ahadith clearly mention that the Companions used to converse among themselves and often said that after the Holy Prophetsa, if anyone holds a significant rank, it is Abu Bakrra. (Sunan Abu Dawud, Kitab as-sunnah, Bab fi l-tafdil)
“There is a hadith that narrates that the Holy Prophetsa once said to Hazrat Aishara, ‘O Aisha, I intended to appoint Abu Bakr as my successor; however, I did not say anything because I knew that Allah and the believers would be content with none other than him.’ (Sahih Muslim, Kitab fada’iil s-sahabah, Bab min fada’ili abi bakr)
“In other words, they would unanimously chose Abu Bakrra
“Indeed, the Companions were certain that after the Holy Prophetsa, the only person among them worthy of succeeding him was Abu Bakrra. He alone was deemed fit to become the Khalifa. During the Meccan period, the question of governance and its system did not arise, but after the Holy Prophetsa migrated to Medina, a government was established. Naturally, this sparked concern among the hypocrites, who feared that after the Holy Prophetsa, the institution of Khilafat would be established, which would solidify the Islamic government and lead to their permanent downfall. The opponents, whose hopes had already been shattered by the Holy Prophet’ssa arrival in Medina, became anxious.
“History records that the two Arab tribes in Medina, the Aus and Khazraj, were frequently engaged in battles, leading to much bloodshed. When they realised that
their constant fighting was weakening their tribes’ influence, they decided to reconcile and agreed to unite under one leader. As a result, the Aus and Khazraj tribes made amends and chose Abdullah bin Ubayy bin Sulul to be the king of Medina. After this decision, preparations were made, and a crown was ordered for him.
“During the course of this time, some pilgrims returned from Mecca to Medina and reported that the awaited Prophet had appeared in Mecca and that they had pledged allegiance to him. This news led to talks and discussions about the claim of the Holy Prophetsa. Soon after, more people from Medina went to Mecca, accepted Islam, and pledged allegiance to the Holy Prophetsa. They then requested the Holy Prophetsa to send a teacher and preacher with them to guide and educate them. The Holy Prophetsa sent one of his Companions as a missionary, and many people in Medina embraced Islam.
“Around the same time, the Holy Prophetsa and his Companions were facing severe persecution in Makkah. The people of Medina were aware of this and invited the Holy Prophetsa to migrate to their city. Subsequently, the Holy Prophetsa, along with his Companions, migrated to Medina. (Ibn Hisham, Al-Sirah al-Nabawiyyah, Nabaza min Zikr Munafiqin wa Bad’i Islam al-Ansar al-Aqabah al-Ula)
“The crown prepared for Abdullah bin Ubayy bin Sulul became meaningless, as the people of Medina no longer needed another king when they had found the King of both worlds [i.e., the Holy Prophet Muhammadsa]. Upon seeing his chances of becoming a king vanish before his eyes, Abdullah bin Ubayy bin Sulul became enraged, and though he outwardly joined the Muslims, he continued to place hurdles for Islam. If he could hope for anything, it would be that after the demise of the Holy Prophetsa, he could still become the king of Medina . However, God Almighty frustrated even these plans, for even his own son was a devout Muslim. This meant that even if he happened to become king, the leadership would eventually return to Islam.
“Furthermore, God Almighty thwarted his plans by establishing a new system among the Muslims. They began asking the Holy Prophetsa various questions about the future of the Islamic government, what would happen after him, and what course of action the Muslims should take. Witnessing this, Abdullah bin Ubayy bin Sulul became fearful that the Islamic government would be established in such a way that he would have no part in it. To prevent this, he realised that the only person capable of establishing the Islamic government on Islamic principles was Abu Bakrra. He noticed that after the Holy Prophetsa, the Muslims would naturally turn to Abu Bakrra, whom they esteemed above all others.
“Therefore, Abdullah bin Ubayy bin Sulul saw his success in discrediting Abu Bakrra, diminishing his standing in the eyes of the people, and even tarnishing his reputation in the sight of the Holy Prophetsa. His opportunity to execute this malicious intent came when Hazrat Aishara was left behind during one of the expeditions, and this wretched individual slandered her with a vile accusation. Though the Holy Quran only hints at this incident, the ahadith provide more detail. Abdullah bin Ubayy
bin Sulul’s objective was to humiliate Hazrat Abu Bakrra in the eyes of the people and to strain his relationship with the Holy Prophetsa. He hoped this would hinder the establishment of the system he saw as inevitable, which would consequently crush his ambitions.
“A hypocrite, in his delusion, always believes his death to be distant and speculates about the deaths of others. Abdullah bin Ubayy bin Sulul, too, thought his death was far off and failed to realise that he would die writhing in agony during the lifetime of the Holy Prophet Muhammadsa He continued to imagine that once the Holy Prophetsa passed away, he would become the ruler of Arabia. However, he saw that Abu Bakr’sra piety, righteousness, and greatness were widely acknowledged among the Muslims. When the Holy Prophetsa was unable to lead the prayers, Abu Bakrra led them in his place.
“If one was unable to seek an edict from the Holy Prophetsa, the Muslims would seek the edict from Abu Bakrra. Realising this, Abdullah bin Ubayy bin Sulul became extremely worried about his hopes for future leadership and so he sought to remove [this worry]. Hence, in order to remove it and to diminish the renown and esteem of Hazrat Abu Bakrra in the sight of Muslims, he created an allegation against Hazrat Aishara, so that the Holy Prophetsa would develop an aversion to Hazrat Aishara. As a result of developing an aversion for her), he sought to diminish Hazrat Abu Bakr’sra honour in the sight of the Holy Prophetsa and all Muslims, thereby halting any chance of him becoming the Khalifa.” (Tafsir-e-Kabir, Vol. 8, pp. 519524, chapter 24, verse 36)
Whilst mentioning the connection between the incident of the Great Calumny and the Khilafat of Hazrat Abu Bakrra, Hazrat Musleh-e-Maudra further writes:
“In Surah an-Nur, the subject matter mentioned from beginning to end is the same. First, the calumny against Hazrat Aishara is mentioned. The actual reason for this calumny against her was to humiliate Hazrat Abu Bakrra and to ruin his relationship with the Holy Prophetsa and subsequently diminish his honour in the sight of Muslims. This was so he would not become the Khalifa after the Holy Prophet’ssa demise – because Abdullah bin Ubayy bin Sulul had realised that if the Muslims looked towards anyone after the Holy Prophetsa, it was Abu Bakrra and if Khilafat was established through Abu Bakrra, then Abdullah bin Ubayy bin Sulul’s dreams of leadership would never be fulfilled. Therefore, right after mentioning this allegation, Allah the Almighty mentions Khilafat and says that Khilafat is not a monarchy. Rather, it is a means of maintaining the divine light which is why its establishment rests in the hands of Allah the Almighty. To lose Khilafat would be to lose the light of prophethood and the light of God. Hence, He will certainly establish this light, and will appoint whoever He chooses as the Khalifa. In fact, He promises that He will not appoint just a single Khalifa, but will grant the mantle of Khilafat to many from among the Muslims and will thus extend the era of this spiritual light. If you wish to create allegations, then go ahead; you cannot erase Khilafat, nor can you hinder Abu Bakrra from becoming the Khalifa, because Khilafat is a light. This light is one of the manifestations of Allah and no
human efforts can erase it.” (Tafsir-e-Kabir, Vol. 8, p. 526, chapter 24, verse 36)
The Promised Messiahas states:
“The state of the Prophets is also such that when God Almighty informs them of a matter, they either distance themselves from it, or adopt it. Observe, in the matter of the calumny against Aishara, the Holy Prophetsa was not initially bestowed knowledge regarding it and the matter progressed to the extent that Hazrat Aishara went to her father’s home and the Holy Prophetsa also said that if she had done this this then she should repent. Observation of these incidents clearly shows the degree of anguish which the Holy Prophetsa was in, yet the reality was not made apparent to him for some time. However, when God Almighty revealed Hazrat Aisha’sra acquittal and said:
“(Ch.24: V.27)
“[‘Bad things are for bad men, and bad men are for bad things. And good things are for good men, and good men are for good things’]
“The reality regarding this calumny became clear to him. Does this in any way change the stature of the Holy Prophetsa? Absolutely not. Anyone who thinks this, is unjust and does not fear God and has reached the stage of disbelief. The Holy Prophetsa never claimed to be a knower of the unseen, nor did any of the other Prophetsas. Being Knower of the Unseen is a rank of God. Had such people been aware of the established ways of the Prophetsas they would never raise such allegations.”
(Malfuzat, Vol. 3, 2022, p. 316)
The Promised Messiahas thus also silenced those who raised allegations against him as well.
Mention is also found of the Holy Prophetsa mediating peace between the chieftains of Aus and Khazraj. Much resentment had arisen between them. In one narration, it is mentioned that after a few days, the Holy Prophetsa took the hand of Hazrat Sa’d bin Mu’adhra and, along with some other Companions, departed and went to Hazrat Sa’d bin ‘Ubadahra. There, they spoke for a short while. Hazrat Sa’d bin ‘Ubadahra presented food, and the Holy Prophetsa, Hazrat Sa’d bin Mu’adhra, and the other Companions ate from it. Then, the Holy Prophetsa left.
The Holy Prophetsa waited for a few days, after which he took the hand of Hazrat Sa’d bin ‘Ubadahra and, along with some Companions, went to the home of Hazrat Sa’d bin Mu’adhra this time. They spoke for a short while; Hazrat Sa’d bin Mu’adhra offered food, and the Holy Prophetsa, Hazrat Sa’d bin ‘Ubadahra, and the other Companions ate from it. After that, the Holy Prophetsa returned. He did this in order to remove the resentment that had developed in their hearts due to the earlier incident. (Waqidi, Kitab al-Maghazi, Vol. 1, Dar Al-Kotob AlIlmiyah, p. 371)
In other words, he visited one person’s house with the other, and on the second occasion, he visited the latter’s house with
Editor-in-Chief:
the former so that any ill feeling would dissipate. They both ate there, and fed each other as well, and this way, their resentment was gone. This was one of the methods the Holy Prophetsa used to foster love and affection and establish peace between people.
In various narrations, the number of those who had levelled this allegation differs. In one narration by Hazrat Ibn Abbasra, the number of those who falsely accused Hazrat Aishara is mentioned as three. Another narration by Hazrat Ibn Abbasra states that the number was between three and ten. Ibn Uyainah recorded it as forty, while Mujahid mentioned it as between ten to fifteen. (AlJami’ li Ahkam al-Quran, Tafsir Qurtubi, Vol. 2, Surah an-Nur 24:12, Dar Ibn Hazm, p. 2169)
Regarding the punishment of those involved in the incident of the Great Calumny, it is mentioned in Sunan Abi Dawud that the Holy Prophetsa ordered the punishment for two men and one woman, who had spread the rumour about indecency. They were Hazrat Hassan bin Thabitra and Mistah bin Uthathara. Nufaili narrates that people said that the one woman mentioned was Hamnah bint Jahsh. (Sunan Abu Dawud, Kitab al-Hudood, Bab haddi l-qazf, Hadith 4475)
Allamah Mawardi stated that there is a difference of opinion regarding whether those involved in the incident of the Great Calumny were given the hadd punishment [punishment commanded by God]. One opinion is that the Holy Prophetsa did not administer the hadd punishment to any of them, while another opinion is that the Holy Prophetsa ordered the hadd punishment of Abdullah bin Ubayy bin Sulul, Mistah bin Uthatha, Hassan bin Thabit, and Hamnah bint Jahsh. Imam Qurtubi stated that the most famous narrations and recognised opinions among scholars is that Hassan, Mistah, and Hamnah were given the hadd punishment, but there is no mention of Abdullah bin Ubayy bin Sulool being given the hadd punishment. (Al-Jami’ li Ahkam alQuran, Tafsir Qurtubi, Vol. 2, Surah al-Nur 24:12, Dar Ibn Hazm, pp. 2170-2171)
Hazrat Musleh-e-Maudra stated in a sermon regarding this, “Due to the false accusation against Hazrat Aishara, three individuals were flogged, one of whom was Hassan bin Thabit, the chief poet of the Holy Prophetsa. Another was Mistah, who was the paternal uncle of Hazrat Aishara and was the maternal cousin of Hazrat Abu Bakrra. He was such a poor man that he lived in the home of Hazrat Abu Bakrra. He ate there, and Hazrat Abu Bakrra himself would arrange for his clothing. A woman was also among them [the guilty], and all three were punished.” (Khutbat-e-Mahmud, Vol. 18, pp. 279-280)
In his commentary of Surah an-Nur, verse 36, Hazrat Musleh-e-Maudra further writes about the flogging of Ibn Salul and says:
“Thus, those who participated in the conspiracy to level accusations were each given eighty lashes. And then it is stated:
“‘However, there is one person among them who is the greatest mischief maker, and is the founder of all this discord, namely Abdullah bin Ubayy bin Sulul. Not only will We flog him, but We will also punish him ourselves.’ In accordance with this warning, he was also flogged (Al-Sirah al-Halabiyyah, Bab maghaziyyati rasulillahsa, Ghazwatu ani mustaliq)
“Later he also received punishment from Allah the Almighty. He died during the lifetime of the Holy Prophetsa whilst writhing in agony.” (Tafsir-e-Kabir, Vol. 8, p. 524, chapter 24, verse 36)
This brings these accounts to a conclusion.
Regarding the Jalsa Salana in Germany, I would like to say that the attendees, whether they were external guests or those who attended for the first time, expressed very positive sentiments and were very happy, complimenting the overall environment. Similarly, through the various modes of media and news outlets, the true message of Islam and Ahmadiyyat reached millions. As such, the Jalsa is a great means of propagation, enabling the message of Islam to reach such places where we ourselves are unable to reach. May Allah the Almighty enable this to bear virtuous and long lasting results and enable Ahmadis to always truly derive benefit from this.
Continue to focus on prayers. May Allah the Almighty always keep us wrapped in His mantle of grace and mercy.
At the end, I will also mention a deceased person and will lead their funeral prayer [in absentia], insha-Allah
Imam Muhammad Bello Sahib was from Sudan, and recently passed away.
away from there, while the other, which included Imam Bello, went to Dueim city. There, they became guests of Abdullah Bin Awaz Qasim Sahib, who was the principal of Jamia Bakht al-Rida, but their families opposed them, and these Ahmadis were also expelled from there. These helpless people were driven out from there as well. Finally, they decided to go to Nigeria, to Imam Isa Abdullah Bin Lail Sahib, through whom they had become Ahmadis. Thus, this group of poor Ahmadis, along with their wives and children, set off for Nigeria riding on donkeys and other animals, but mostly on foot.
“‘That among those who make accusations, each shall receive a punishment according to what they have earned.’
[Surely, to Allah we belong and to Him shall we return.]
The President of the Jamaat in Sudan writes about him, that the incident of his Bai’at was as follows: In 1966, an Ahmadi Imam from Nigeria, Isa Abdullah Bin Lail Sahib, came to visit him as a guest and preached to the villagers. The late Imam Muhammad Bin Bello was the first to have the opportunity to do Bai‘at. In those days, it was not possible to contact the Khalifa or the headquarters from Sudan; however, these Ahmadi members remained firm in their faith in Ahmadiyyat.
They faced severe opposition. Imam Muhammad Bello Sahib used to lead the Ahmadis in prayer. There, the Ahmadi Mosque was made of grass and straw, a sort of hut, which the non-Ahmadis set on fire, and they expelled the Ahmadis from the village. As a result, these Ahmadis migrated southward. There too they built a small mosque of grass and straw. Opposition arose there as well, and the opponents burned down the Ahmadi mosque and expelled the Ahmadis from that area.
One party of these Ahmadis moved far
They had no provisions for the journey, nor visa documents, etc. There were many difficulties on the journey; however, they possessed the wealth of faith. They safeguarded their faith and continued their migration with the same zeal and passion, and never sacrificed their religion. Eventually, they reached Nigeria and stayed with Imam Isa Bin Lail Sahib for thirteen years. After that, Imam Isa Sahib advised them to return to Sudan based on a dream. They did not like this suggestion, but Imam Isa told them that it was a command from their Lord. Reluctantly, they agreed to return to Sudan. Imam Isa Sahib was shown in a dream that these people would return to Sudan after three years. After the completion of three years, these Ahmadi emigrants set out for their homeland. Imam Muhammad Bello was the first to return. In Sudan, they settled back in their original village, Kiuneza. This was in 2010. After the return of these Ahmadis to Sudan, a group called Boko Haram emerged in Nigeria. If these Sudanese Ahmadis had been in Nigeria at that time, only God knows how this group would have treated them. It was then that they understood the divine, hidden wisdom behind their return from Nigeria. However, upon returning to Kuneza, they once again faced severe opposition. The small mosque that they had built was burned down once more. Their homes were attacked, and cases were filed against them. They were again expelled from the village.
Then the current war began, and the situation throughout Sudan worsened, with no one remaining safe there. The Ahmadis also scattered into various parts of Sudan, in order to save their lives and find peace, and even now in different areas, they are living in great hardship and poverty. May Allah the Almighty elevate the rank of the deceased, grant him forgiveness, and strengthen the faith of the remaining Ahmadis. May Allah the Almighty change their circumstances, and as I mentioned, there is great unrest in the country; may Allah the Almighty bring an end to this disorder. May Allah the Almighty have mercy on these people and make them fulfil the rights of one another. May Muslims fulfil the rights of brotherhood towards each other, and may Allah the Almighty remove the discord within Islamic governments. May Allah the Almighty grant Ahmadis the ability to live a life of true peace and tranquillity.
(Official Urdu transcript published in the Daily Al Fazl International, 15 September 2024. Translated by The Review of Religions.)
Qaasid Muin Ahmad | Executive Editors: Ataul Fatir Tahir, Aqeel Ahmed Kang
Research: Awwab Saad Hayat, Iftekhar Ahmed | Associate
