Translate your aspirations into reality: Huzoor addresses the General Meeting of the Ahmadiyya Muslim Medical Association
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‘Sherlock Holmes’ at London’s first mosqueSir Arthur Conan Doyle’s history with BritishMuslim community
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Accounts of 1924: The Khalifa’s lecture at St. Luke’s Hall
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Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7388
Islam teaches us to be just, even against enemies. If the world adopts this principle, a global revolution can take place. International relations as we see them today are riddled with revenge and retaliation. Disproportionate responses and barbaric retributions are becoming so normal, which is why the Quranic injunction of absolute justice, even towards enemies, is something humanity at large so desperately needs.
The Holy Quran establishes this golden principle with crystal clarity:
“O ye who believe! be steadfast in the cause of Allah, bearing witness in equity; and let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness. And fear Allah. Surely, Allah is aware of what you do.” (Surah al-Ma’idah, Ch.5: V.9)
Explaining this verse, Hazrat Khalifatul Masih Vaa stated: “Allah the Almighty has commanded the believers that leave aside their personal, social and national affairs, it is their duty to establish a higher level of justice and equity by enjoining complete fairness and impartiality with other countries as well. If one fails to uphold this standard of justice even with the enemies, then it will be understood that he does not
tread the path of righteousness.”
“How beautiful indeed is the command of the Holy Quran ‘and let not a people’s enmity incite you to act otherwise than with justice’. This command has not been given in any other religious scripture. There should be no discrimination in acting justly, and Muslims and non-Muslims alike are equally entitled to attaining justice.” (Friday Sermon, 10 November 2017)
This teaching does not apply only to international affairs but to every aspect of life: “This [verse] is the command of
establishing the standard of justice in personal and domestic matters as well as social matters, no matter what is at stake and with the sole intention of seeking the pleasure of God Almighty.” (Ibid.)
The practical implementation of this injunction is beautifully illustrated through the example set by the Holy Prophetsa When some companions killed two enemies near the Sacred Mosque in Mecca, thinking it was justified due to the constant threat
Endless wars: World’s cycle of conflict vs. Islamic call to peace
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Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
Asking Allah with conviction Continued
Hazrat Abu Hurairahra narrated, “The Prophetsa said, ‘None of you should say, ‘O Allah, forgive me if You will,’ or ‘Have mercy on me if You will,’ or ‘Provide for me if You will.’ Rather, he should make his request with conviction, for Allah does as He wills, and there is none who can compel Him.’” (Sahih al-Bukhari, Kitab at-tawhid, Bab fi l-mashi’ati wa l-iradah, Hadith 7477)
Truth leads to Allah
“Generally, when a person loves virtue and rectitude, and makes truthfulness their way of life, that very same rectitude attracts the magnificent truthfulness that enables a person to behold God Almighty. That truth is embodied in the Holy Quran; that truth is the person of the Holy Prophet, peace and blessings of Allah be upon him. In the same manner,
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since those commissioned and sent by God Almighty are truth and rectitude embodied, such people reach this very ‘truth’ and their eyes are opened, whereafter they are blessed with a unique perception by which the insights of the Holy Quran are opened to them.” (Malfuzat [English], Vol. 2, p. 81)
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they faced, Prophet Muhammadsa did not justify their actions. Instead, as Huzooraa noted in the same sermon, “He immediately took action and […] ordered for the blood money of the two killed to be paid right away. He paid this off and reprimanded the companions for the wrong they had committed.” (Ibid.)
Even in financial dealings, this standard of justice remained absolute. A companion, who owed four Dirhams to a Jewish man, was instructed by the Holy Prophetsa to pay his debt immediately, even if it meant selling the clothes he was wearing.
It is a sad reality that the world is so far away from this teaching. Even the Muslim world has not taken heed, despite being the direct recipients of the Holy Quran: “It should have been the case that Muslims teach the world the beautiful teachings of Islam and convey the message of Islam through their conduct and examples. But, unfortunately, the exact opposite is the reality, and atrocities are widespread in Muslim countries.” (Ibid.)
Showing this level of fairness, impartiality, and neutrality is much easier said than done. When it comes to our own parents, children, and other family members, it becomes extremely difficult to implement this teaching and practice what we preach. There is only one way that we can achieve this level of justice: To adopt true righteousness and establish a personal relationship with Allah the Almighty. In the words of Huzooraa, “This can only be achieved when a person has absolute faith in God Almighty and when his belief is of the highest standard and very strong.” (Ibid.)
The message is clear: true Islamic justice knows no exceptions. Whether dealing with friend or foe, in personal matters or international relations, the standard remains unchanged. This is not just a moral teaching but a practical solution for today’s world, where selective justice has become a root cause of global conflicts.
During his Friday Sermon, delivered on 25 October 2024, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, highlighted the unparalleled compassion of the Prophet Muhammadsa, whose teachings on women, children, prisoners of war, and even enemies exemplify his status as Rahmatul-lil-Alameen (Mercy for all the Worlds). In contrast, Huzooraa said:
“What is the condition of Muslims today? In the name of Allah and His Messengersa, they are driving people out of their homes, displacing them, and killing them.
The result of this is that Muslims are losing their own honour. May Allah grant wisdom and understanding to such Muslims.” [Amin]
On Sunday, 27 October 2024, the Ahmadiyya Muslim Medical Association held its general meeting at Islamabad, Tilford, UK. The programme commenced with registration at 11:00 am, followed by the recitation of the Holy Quran by Dr Azhar Siddiq Sahib.
The highlight of the meeting was the keynote address delivered by Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa Huzooraa expressed his pleasure at the gathering of Ahmadi doctors from around the world, stating, “Alhamdulillah, I am pleased that Ahmadi doctors from around the world have joined together at this conference to collaborate and explore new and better ways to fulfil the objectives of the Ahmadiyya Muslim Medical Association.”
He emphasised the importance of developing concrete plans to enhance support for the Jamaat’s medical institutions and to further efforts in serving humanity. “Certainly, I hope and pray that you have formulated concrete plans or will formulate concrete plans to enhance your support for the Jamaat’s medical institutions and to further your efforts to serve humanity,” he said.
Huzooraa highlighted the exemplary work of the medical association in Australia, noting their dedication in treating patients and equipping Jamaat hospitals with essential equipment and machinery. He remarked, “With the grace of Allah, our medical associations in some countries are doing excellent work. For example, according to the reports I received, Australia Jamaat’s medical association is ahead of others in treating patients and equipping Jamaat hospitals with essential equipment and machinery.”
He praised their unwavering commitment, saying, “Their unwavering commitment to serving those facing hardship and displacement embodies the spirit of service inherent to our faith as Muslims.” He also mentioned that despite not being particularly affluent or large in number, their sincere desire to serve others, meticulous planning, strategic collaboration, and efficient utilisation of resources had enabled them to provide valuable services. “Thus, always remember that true service lies not in how much we have but in how much we are willing to give and sacrifice for the sake of others,” Huzooraa said.
Acknowledging the efforts of Ahmadi doctors in the United States, Huzooraa said, “Alhamdulillah, our Ahmadi doctors in the United States have also demonstrated a long-standing commitment to serving the Jamaat’s healthcare initiatives.” He highlighted their pivotal role in the construction of the Tahir Heart Institute in Rabwah (Pakistan) and their continued support through providing essential medical machinery and equipment.
He specifically mentioned the extraordinary dedication of two or three Ahmadi doctors from the USA who regularly travel to Rabwah to perform surgeries and provide exceptional treatment at the Tahir Heart Institute. “Unquestionably, they are serving the Jamaat with the spirit and devotion expected of a waqif-e-zindagi May Allah also reward them immensely for their service,” he prayed.
Huzooraa urged the Ahmadiyya Muslim Medical Association in the United States and other countries to focus on raising the standards of the Fazl-e-Umar Hospital
in Rabwah. “Indeed, the ambition and objective should be for the Fazl-e-Umar Hospital to become a genuine centre of medical excellence,” he asserted. He called for the construction of new buildings, renovation of existing ones, procurement of modern medical equipment, and recruitment and training of more doctors, nurses, and staff.
He encouraged the doctors, stating, “If you can achieve this objective, you will not only impact the lives of countless individuals today but will also leave a lasting legacy for generations to come, insha-Allah.”
Highlighting the challenges faced by Ahmadis in Pakistan, Huzooraa mentioned that many who remained were living in real hardship and could not afford basic medical care. “Given the ever-rising costs of medical treatment, it is impossible for such people to afford even basic medical care,” he noted. He reminded the audience of the Jamaat’s duty towards khidmate-khalq (i.e., service to humanity) and urged the medical association to formulate comprehensive strategic plans for the short-term and long-term development of Fazl-e-Umar Hospital.
He stressed that merely suggesting improvements was not enough, stating, “Many Ahmadi doctors themselves have expressed their opinion that the Fazl-eUmar Hospital should be developed into a state-of-the-art facility. Yet, it is not sufficient to merely suggest this. Rather, as doctors and as a medical association, you should be at the vanguard of translating this aspiration into a reality.”
Huzooraa also acknowledged the contributions of Ahmadi doctors and
scientists in Germany, especially in advancing cardiology by developing and manufacturing stents at a very low price. He noted, “Initial results have been extremely promising, and the stents are proving of benefit to patients.” He praised their sincerity in travelling to Rabwah and Africa to treat patients and provide healthcare.
He encouraged Ahmadi doctors engaged in medical research to focus on healthcare challenges faced by those in economically deprived countries. “Explore innovative solutions, develop cost-effective treatments, and strive to contribute to the development of sustainable healthcare systems that cater to the needs of the most vulnerable populations,” he advised.
Addressing the precarious geopolitical situation of the world, Huzooraa warned of the potential humanitarian crisis that could result from escalating conflicts. “While we continue to pray that such a war may be averted, we must also ensure that we have planned for all eventualities,” he cautioned. He urged Ahmadi medical associations to proactively develop comprehensive contingency plans detailing how Ahmadi doctors could efficiently utilise their skills to serve humanity in the event of a global crisis.
Turning his attention to the efforts of the UK Medical Association, Huzooraa mentioned their previous pledge to build a hospital in the Ivory Coast, which they later withdrew from. He expressed hope that the hospital, now under Humanity First, would soon be completed and serve as a means of providing high-quality healthcare, insha-Allah. He encouraged
1 November 1905: During his visit to Delhi, the Promised Messiah’sas daily routine included visits to the shrines of revered Muslim saints interred there. His presence in the city was significant, drawing considerable attention—so much so that Mirza Hairat Dehlvi’s renowned newspaper, Curzon Gazette, published an article on this day, opposing the Promised Messiahas, aiming to mislead the public. (Tarikh-e-Ahmadiyyat, Vol. 2, p. 427)
1 November 2013: On this day, Hazrat Khalifatul Masih Vaa inaugurated the Baitul Muqeet Mosque in Auckland, New Zealand, with his Friday Sermon. The inauguration took place on the first day of the 25th Jalsa Salana of Jamaat-e-Ahmadiyya New Zealand. (“Special Reception Held to Mark Inauguration of Auckland Ahmadiyya Mosque”, www.pressahmadiyya. com)
2 November 1986: On this day, Hazrat Khalifatul Masih IVrh urged the Jamaat members to make a tremendous global effort to spread the important command of the Holy Quran regarding ‘enjoining what is good and forbidding what is evil.’ (Silsila Ahmadiyya, vol. 4, p. 840)
3 November 1989: On this day, Hazrat Khalifatul Masih IVrh announced an amendment in the system of auxiliaries of the Jamaat. He announced that in the future, every country will have its own president of each auxiliary, and would be directly answerable to the Khalifa of the Time. Before this, the president of a certain auxiliary in Pakistan was in charge of the auxiliaries in the other countries as well. (Khutbat-e-Tahir, Vol. 8, p. 709)
4 November 1900: On this day, the Promised Messiahas issued a statement in the form of a written advertisement in which he mentioned that his Cmmunity’s name should be “Musalman Firqa Ahmadiyya”. (Majmua-e-Ishtiharat, Vol. 3, pp. 364-365)
4 November 1968: On this day, Sahibzada Mirza Wasim Ahmad met with the President of India, Dr Zakir Husain, during his stay in Delhi. During their meeting, Sahibzada Mirza Wasim Ahmad presented the President with a gift of 30 books published by the Jamaat. (Tarikh-e-Ahmadiyyat, Vol. 24, p. 625)
5 November 1926: Hazrat Musleh-eMaudra initiated the organisation of Ansarullah. In its inaugural session, on this day, Huzoorra made it obligatory for its members to learn Ayat-ulKursi (Surah al-Baqarah Ch.2: V.256) and the last three chapters of the Holy Quran. Moreover, every member was to keep the following three books with them as personal copies: the Holy Quran, Noah’s Ark [Kashti-e-Nuh], and Gardens of the Righteous [Riyadh-usSaliheen].
Through this body, Hazrat Muslehe-Maudra endeavoured to uplift the standards of members of the Jamaat. (Tarikh-e-Ahmadiyyat, Vol. 5, p. 565)
5 November 1976: On this day, while delivering the Friday sermon at Masjid Aqsa in Rabwah, Hazrat Khalifatul Masih IIIrh highlighted the extensive arrangements being made for the Jalsa Salana. Huzoorrh appealed for volunteers from outside of the Markaz (Rabwah) to assist with the services during the Jalsa and noted that the
attendance of guests at the event surpasses one hundred thousand. (Khutbat-e-Nasir, Vol. 6, pp. 567577)
5 November 1982: On this day, Hazrat Khalifatul Masih IVrh urged the Jamaat members that the financial contributors of the first and second batch [daftar] of Tehrik-e-Jadid should always be remembered and kept alive. (Silsila Ahmadiyya, vol. 4, p. 819)
To understand the system of record of donors, see: “Dafatir: Batches of Tahrik-e-Jadid A brief introduction as Huzoor (aa) launches Daftar VI of Tahrik-e-Jadid” at alhakam.org (17 November 2023, p. 3).
6 November 1932: Under the noble initiative of Hazrat Musleh-e-Maudra, the Jamaat organised a successful series of jalsas across major cities and towns throughout the Indian subcontinent. These gatherings were held to emphasise the exemplary life and high moral standards of the Holy Prophet Muhammad, peace and blessings of Allah be upon him. (Tarikh-e-Ahmadiyyat, Vol. 6, p. 77)
6 November 2016: A special reception was held on this day to mark the opening of the newly-built Baitul Aman Mosque in Lloydminster, Saskatchewan, Canada, at which
Hazrat Khalifatul Masih Vaa delivered the keynote address. During his address, Huzooraa spoke of the true purpose of mosques and how the new mosque would not only be a place to worship God Almighty but would also prove a means of serving and protecting all people.
He said that at a time when there was widespread fear of Islam, it was a sign of open-heartedness and “extraordinary courage” that the guests had attended an Islamic event. Both prior to and after the reception, Huzooraa personally met with a number of guests and also held a press conference with local media representatives. (“No need to fear true Mosques – Head of Ahmadiyya Muslim Community”, www.pressahmadiyya.com)
7 November 1912: Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra entered the holy land of the Ka‘bah, Mecca, on this day, during his Hajj journey.
To read the detailed account of his journey see: “A young Mahmud’s pilgrimage to Arabia” at alhakam. org (19 February 2021, pp. 30-32).
7 November 2008: On this day, Hazrat Khalifatul Masih Vaa inaugurated the Baitul Mahdi Mosque in Bradford, UK. (Al Fazl International, 28 November 2008, pp. 4-9)
the UK Medical Association to contribute post-construction by arranging for Ahmadi doctors to travel to the Ivory Coast regularly as Waqf-e-Arzi doctors. Huzooraa also added, “After this experience, you should not think it is unrealistic or beyond your capabilities to build such hospitals in Africa or other developing regions.”
He highlighted the success of Majlis Ansarullah UK in constructing the Masroor Eye Institute and a general hospital in Burkina Faso. “With the grace of Allah, Ahmadi doctors, including eye specialists from the UK, are travelling there regularly to offer their services and to train local doctors,” he said. He noted that doctors from Khuddam-ul-Ahmadiyya and Lajna Imaillah were also participating, motivated by the efforts of Majlis Ansarullah rather than the UK Medical Association.
Huzooraa urged the UK Medical Association to work passionately and diligently throughout the year, stating, “Your objectives extend far beyond these walls, reaching into the most remote and deprived communities around the world.” He emphasised that the true measure of
success lies in the impact made on the world, not in hosting conferences.
He acknowledged the sincere efforts of many dedicated Ahmadi doctors in the UK but emphasised the importance of collective action. “Collective action is the means of amplifying one’s impact,” he remarked.
Concluding his address, Huzooraa reminded every Ahmadi doctor and medical professional of their unique position to serve humanity. “Do not take this lightly. Instead, consider this a huge privilege and opportunity to gain the nearness and blessings of Allah the Almighty,” he urged. He encouraged them to never tire or waver in their service and to constantly seek new ways to contribute, innovate, and expand their reach.
He prayed, “May it be that in the coming months and years ahead, you are able to demonstrate a profound and extraordinary increase in your efforts to fulfil the objectives for which the Ahmadiyya Muslim Medical Association was established.” He reminded them that their skills and successes are gifts from Allah, valuable when utilised selflessly for serving His creation.
Hazrat Amirul Momineenaa concluded with a heartfelt prayer: “May Allah the
Almighty enable you to not only develop new ideas and schemes to serve humanity, but also, more importantly, to fulfil them.
May you serve those in need with passion, empathy, tenderness, and compassion.
May you serve Allah’s creation with devotion, purely to gain His pleasure and blessings in the knowledge that whatever
Ataul Wasih Tariq Missionary-in-charge, Italy
On 18 October 2024, Jamaat-e-Ahmadiyya Italy organised an event at the historic Campidoglio (Capitol Hill) in Rome. The event was titled “Rome of Religions: Towards the Jubilee of Welcome. The Ahmadiyya Muslim Community for Interreligious Dialogue.” It was held at Sala della Protomoteca, a venue deeply
embedded in Roman history.
Capitol Hill holds immense historical significance as it was once the centre of power for the Roman Empire, where Caesar and the Senate would make critical decisions that shaped the ancient world.
The location was later redesigned by the renowned Renaissance artist Michelangelo, whose vision transformed it into a symbol of both Roman history and civic pride. Today, it remains the heart of Rome’s
municipal and cultural activities.
The event was further elevated by the announcement of the establishment of the Council of Religions (Consulta delle Religioni), with Jamaat-e-Ahmadiyya being among the first communities invited to join this important initiative. Alhamdulillah, it was a moment of great honour and significance for the Jamaat in Italy.
Distinguished guests filled the hall of 80 seats, including city administrators, academics, journalists, and members of the Jamaat. The purpose of this event was to foster greater awareness and understanding of the Jamaat’s peaceful message within Rome. External speakers were invited to speak on behalf of the Jamaat, highlighting our contributions. Among them were representatives from universities, Vatican consultants, government advisors, and Dr Nader Akkad, Imam of the Grand Mosque of Rome, who has a longstanding friendship with the Jamaat. The National President of the Italian Islamic Communities, Yasin Lafram, also delivered a speech, emphasising the importance of collaboration and unity within the broader Muslim community.
By the grace of Allah the Almighty, this event created a positive environment for the Jamaat’s ongoing and future projects in Italy. Key Muslim leaders, national administrators and local authorities spoke in our favour, providing invaluable support to our initiatives.
blessings Allah has bestowed upon you should be utilised in the service of others. May all of you prove to be faithful servants of humanity.” Amin
Huzooraa then led everyone in a silent prayer and the event came to a successful end.
(Report prepared by Al Hakam)
Daniyah Yaqoob Press & Media Team, Lajna Imaillah Canada
Lajna Imaillah Canada held its 46th annual ijtema on 31 August and 1 September 2024, at the Baitul Islam Mosque complex, and was attended by 6,506 lajna and nasirat members from across the country. This ijtema was presided over by Sahibzadi Amatul Jameel Begum Sahiba and attended by a markazi guest, Dr Fariha Khan Sahiba. In her address, Dr Fariha Khan Sahiba related incidents of the blessings of Khilafat. In addition to the academic competitions, exhibitions set up over the course of two days brought lajna together for hands-on learning experiences. This included a tabarrukat exhibition and a “No Justice No Peace” presentation on humanitarian issues. This year, for the first time, a seminar marquee was set up. A total of 1,210 members were drawn to these presentations, to learn skills related to technology, CPR and much more. Four Talks sessions were also held, which invited youth presenters to share the Holy Quran’s teachings on topics from World War III to the existence of aliens. The programme also included physical activities: archery zone, tug-of-war, and rock-climbing wall.
Asif M Basit Ahmadiyya Archive and Research Centre
Sir Arthur Conan Doyle was not just a novelist but had a very spiritual side too. He also was an active advocate for human rights and saw beyond divides of colour, creed and faith. He found a platform for this noble cause by attending meetings and signing petitions at London’s first mosque: The Fazl Mosque.
This is the lesser-known story of how literary greats like Arthur Conan Doyle and many more actually stood behind the Ahmadiyya Muslim Community in fighting for Muslim rights in a civilised and cordial manner.
When we talk of fictional characters coming to life, Sherlock Holmes is one of the first names that comes to mind. Created by Sir Arthur Conan Doyle in the latter part of the 19th century, Sherlock Holmes lives on – and will continue to, it seems.
Like the genie from Aladdin’s lamp, Sherlock Holmes emerged from Arthur Conan Doyle’s pen in a story titled A Study in Scarlet. But unlike the genie from the lamp, Sherlock Holmes never went back into the pen and turned into a larger-thanlife character – and way larger than any fictional character ever.
This unprecedented tide of popularity washed the English-speaking world like never before and left everyone surprised. The author himself had not seen this coming and, it seems, was left more shocked than merely amazed.
Literary critiques have found Sherlock Holmes’ character to be an imaginary embodiment of its creator. While working as a clerk for a surgeon, Joseph Bell, at the Royal Infirmary of Edinburgh, Doyle was deeply moved by the deep conclusions that Bell would draw from minute details that he observed in bodies – both alive and dead, but more so in the latter.
Those who have read Sherlock Holmes stories (or fashionably watched these days) would know that what gives Holmes his special place in detective fiction is his remarkable ability of applying deductive logic – so remarkable that it rubs shoulders with the fantastic periphery of psychic phenomenon. Joseph Bell, despite being the inspiration behind the character, insisted that Sherlock Holmes was none other than Arthur Conan Doyle himself.
Reading through the biography and autobiographical accounts of Doyle, one cannot miss the spiritual side of his personality. He was a deeply spiritual person, a trait that his biographers traced back to when his eldest son died, but Doyle always insisted that he had always been so – he placed the mark around 1887.
It isn’t surprising that the character of Sherlock Holmes sprang to life at a time when Doyle had discovered a spiritual bent in himself. This, added to his adoration for the art of forensic deduction, is what Sherlock Holmes is all about.
Sir Arthur Conan Doyle was, thus, an embodiment of Sherlock Holmes – a character he had developed and nurtured. Some biographers also suggest that Doyle felt that Sherlock Holmes had grown into a much bigger personality – one that overshadowed, outshone, and towered over its own creator. Sir Arthur Conan Doyle’s deeply spiritual soul, in search of peace and tranquillity, would take him many places – just as always happened with Sherlock Holmes.
‘Sherlock Holmes’ visits Fazl Mosque
In the 1920s, this “Sherlock Holmes” is found frequenting the mosque in Southfields in the South West of London – the Fazl Mosque, and more commonly known as the London Mosque. How he had come in contact with the mosque is something I am still looking into and hoping to find very soon. But he is seen on multiple occasions attending meetings at the mosque and signing petitions that the imam of the London Mosque would send to the prime minister of Great Britain and to other influential figures at Whitehall.
Those were the years when this was the only purpose-built mosque in London and functioned as a symbol of Muslim representation. Founded by the Ahmadiyya Muslim Community of Qadian, the imam of the London Mosque was seen as the most vocal mouthpiece of Indian-Muslims, and that too based in the heart of the British Empire.
To keep this piece short and concise,
(as I am sure Sherlock Holmes would like), I cite two such instances where Sir Arthur Conan Doyle spoke up for the rights of Muslims in India.
The British press, as well as the mainstream press in India, reported on 4 August 1927:
“Rangila Rasul
“Five Hundred Signatories to Petition “Maulvi Abdur Rahim Dard, M. A., Imam of the London Mosque, cables […] that 500 persons have so far signed the proposed petition to the Secretary of State for India, including Sir A Conan-Doyle, Sir J Hope Simpson, Sir Stanford London, Sir Robert Hamilton and other notables.”
(Civil and Military Gazette, 4 August, 1927)
Just to remind our readers, the Rangila Rasul controversy was a heartwrenching episode of colonial India where Rangila Rasul was a book produced by anti-Islam circles and slandered the character of the Holy Prophetsa of Islam.
While riots broke out in protest across the country and the Hindu-Muslim communal conflicts saw a very ugly height, the Ahmadiyya Muslim Community presented the case in the most peaceful and powerful manner before the British Government – the most appropriate forum for such cases.
Sir Arthur Conan Doyle must have admired the way the meeting was conducted at the mosque and a petition signed, contrary to the violent reaction that other Muslims had shown.
Two years before this, in 1925, two Ahmadis had been stoned to death in Afghanistan at the behest of the Amir of Kabul. The London Mosque had raised the matter through peaceful protests held in the form of meetings and through petitions being sent to international bodies. It was seen, as the press reported heavily
and rightly, as a murder of not only two Ahmadis but a butchery of fundamental human rights: “The recent stoning to death in Kabul of two more Ahmadis […] has aroused much sympathy in the civilised world and the protests have been by no means confined to Muslims.
“In London a largely attended meeting was held at Harrow and the following resolution was passed:
“‘We, the undersigned, affirm the principle that freedom of conscience is the birthright of humanity, and desire to record our emphatic disapproval and condemnation of the reported conduct of the Afghan Government in stoning to death two more Ahmadis on grounds of differences of belief […].’” (Civil and Military Gazette, 8 April, 1925)
The news story goes on to list the prominent signatories, among whom Sir Arthur Conan Doyle is one of the topmost.
Sir Arthur Conan Doyle was not the only one to visit the mosque and be a part of its peacebuilding mission. Novelists like Roald Dahl and HG Wells were among the many members of the English literati that maintained close ties with the Fazl Mosque in London; but theirs are stories we put off for another time.
The London Mosque remained a centre of Muslim representation and human rights, as well as being a flagbearer of interfaith harmony, right from the time of its inception. Where Muslims like MA Jinnah, Sir Muhammad Iqbal, Sir Fazli Hussain, and Sir Sheikh Abdul Qadir would turn to this mosque to touch base, others in search of a soul and a voice for humanity would also find solace in it. This mosque has just turned 100 years old (cornerstone laid in October 1924).
It carries with it the legacy of being London’s first mosque and a beacon of peace and harmony for the global society.
Farah Khan
Secretary Ishaat, Lajna Imaillah Australia
The 38th annual ijtema of Lajna Imaillah and Nasirat-ul-Ahmadiyya Australia was held on the 28-29 September 2024, at the Bait ul Huda Mosque in Sydney, and presided over by Sadr Lajna Imaillah Australia, Abida Chaudhary Sahiba.
In addition to the academic
competitions and question-and-answer sessions, an open forum was conducted on the “Identification, Consequences and Solutions of the challenges faced by Working Mothers” which catered for all working mothers.
During the tea and lunch breaks, members had the opportunity to benefit from the Sanat-o-Dastkari stalls. Prizes were awarded to the winners of the
Fajar Ayyub Ahmad Cambodia
Jamaat-e-Ahmadiyya Cambodia held its tarbiyat class for Ahmadi students on 14-18 October 2024. On each day, the programme began with Tahajjud, followed by Fajr prayer
and dars. Various topics were taught during the class, such as Salat and the history of Islam Ahmadiyyat. Various academic competitions were also held. The programme was attended by 77 students, consisting of 19 atfal, 16 khuddam, 29 nasirat and 13 lajna members from five local jamaats
academic competitions, and certificates were awarded to the teachers and qualifying students of the various courses of the Ayesha Deenyat Academy for the year 2023-24. Additionally, certificates were distributed to the majalis securing the top three positions in each department of Lajna Imaillah as well as the majalis securing the top three positions overall. In total, the attendance was 945.
A. Abdul Aziz
Sri Lanka Correspondent
Lajna Imaillah Sri Lanka held its annual ijtema on 29 September 2024 at the Fazl Mosque, Negombo. Sadr Lajna Imaillah Sri Lanka chaired the event, which began with the recitation from the Holy Quran, followed by her inaugural address. The annual ijtema of Nasirat-ul-Ahmadiyya Sri Lanka was held on 28 September. The ijtemas included academic competitions. The total attendees was 437.
Hazrat Sheikh Yaqub Ali Irfanira (1875-1957)
Engagements of the Khalifa
The engagements of Hazrat Khalifatul Masih II[ra] are increasing day by day, and the number of visitors seeking meetings with him is also rising. Requests for lectures are also being received. Huzoor’s[ra] health is relatively good, though he experiences slight headaches and fever at times.
Despite concerns about his health, Hazrat Musleh-e-Maud[ra] remains engaged in the important tasks of the Jamaat. The diary of significant events for this week is as follows:
News of Brother Idowu Yakub’s demise
On the morning [of 19 September 1924], Abdur Rahim Nayyar[ra] from Putney informed us via telephone that Brother Idowu Yakub, President of the Executive Committee of the Ahmadiyya Jamaat Nigeria, passed away on 17 September 1924.
[“Surely, to Allah we belong and to Him shall we return.”]
Brother Yakub was an active member of the community and was always willing to make any sacrifice for the propagation of Islam Ahmadiyyat. At the time of his death, Brother Yakub was around 40 years old, and the Jamaat had high hopes from him. He was highly respected and honoured among the Muslim community in Lagos. Naturally, Hazrat Khalifatul Masih[ra] was deeply saddened by the passing of such a sincere member of the Jamaat. However, since this Jamaat is not dependent on any individual but is supported and sustained by Allah the Almighty, we expect that by His grace, He will raise someone else in his place. After the Friday prayer, Huzoor[ra] also led the funeral prayer in absentia for Brother Yakub.
May Allah grant the deceased a high station in Paradise (Jannat al-Firdaus) and bestow patience upon his family members.
Before Jumu‘ah prayer, Hazrat Khalifatul Masih[ra] briefly went outside, accompanied by Dr Hashmatullah Sahib[ra] At 2 pm, Huzoor[ra] led the Friday prayer at the Putney Mosque and emphasised in his sermon the significance of strengthening national character. After the prayer, several funeral prayers in absentia were offered, including that of the late Brother Yakub of Nigeria.
At 4:30 pm, Sir AD Ross, who is the
President of the Religious Conference, came to meet Hazrat Khalifatul Masih[ra]. Sir Ross had previously served as the principal of Calcutta College and is one of the most renowned orientalists. After exchanging pleasantries about one another’s well-being, Mr Ross remarked, “The English press is taking great interest in your [Holiness’s] visit to Europe. Many excerpts have been collected.”
The conversation then shifted entirely to academic matters. Sir Ross encouraged the translation of the Holy Quran and expressed his delight and appreciation for the translation of the first part. He said, “I have read the first part, and I have it with me.” While enjoying tea, various scholarly discussions continued.
Hazrat Khalifatul Masih[ra] responded by stating, “I have made arrangements for the rest of the Quran to be published soon, but it is a highly laborious task, and I do not consider it appropriate to publish it without the original text.”
In this context, Mr Ross mentioned that he had discovered the source of George Sale’s translation. He revealed that Sale had based his translation on an Italian author’s work, Maracci’s translation of the Quran. Otherwise, Sale had only consulted the commentary of Al-Baydawi, and his translation contains references as well. He added that Sale’s library had been sold, and the collection consisted solely of works by [Qadi] Baydawi.
Mr Ross continued discussing modern library methods, describing how books are organised and how the age of manuscripts can be determined by examining the paper. He explained that this has become a specialised field of knowledge, and he himself teaches it. While discussing ancient copies of the Quran, he mentioned that the oldest manuscript of the Quran he had seen was from 275 AH, which he had viewed in Tunisia. Regarding Arabic script, he noted that the Kufi script had its origins in Western script.
He further elaborated that, in the early days, there was no formal system of writing; instead, oral traditions were relied upon. He cited Ferdowsi’s Shahnameh as an example, which was compiled purely through oral tradition.
The conversation continued on various academic topics, and Mr Ross asked Huzoor[ra] why those who transmit poetry are called rawatiya while those who transmit Hadith are called rawi
Huzoor[ra] responded, “One reason for this is that a Hadith transmitter attributes the narration to a single source, whereas poets prefer that a group of people
memorise and transmit their verses to increase their recognition. Therefore, they are attributed to the group, which is why the term rawatiya is used.”
Mr Ross was very pleased with this immediate explanation.
During the conversation about the conference, Mr Ross remarked, “This conference is just the initial step, and it will generate some interest. Moreover, I believe that it will ultimately demonstrate that Islam is a living religion.”
In response to this intellectual exchange, Hazrat Khalifatul Masih[ra] said, “I am personally very pleased to hear your thoughts. I have read many books by English authors, but none gave me such pleasure [as hearing your words].”
Mr Ross then sought permission to leave due to another engagement, and Huzoor[ra] bade him farewell. Before his departure, he was introduced to the honourable Sheikh Abdul Rahman. This introduction was instigated by a discussion about the spread of Islam in India, particularly among the higher castes of Hindus. It was mentioned that some people from their prominent castes had also embraced Islam and completed their education in Arabic studies. One such scholar, [Sheikh Abdul Rahman], who had converted from Hinduism to Islam, was now the principal of the religious school in Qadian. Naturally, Mr Ross was intrigued by this, so Sheikh Abdul Rahman was summoned, and this intellectual evidence served as proof of Qadian’s greatness.
Huzoor’s[ra] lecture at St. Luke’s Hall
In the evening at 8 pm, members of the Reform Club had requested Hazrat Khalifatul Masih[ra] to deliver a lecture at St. Luke’s Hall on the topic of Life After Death This Reform Club is part of the Spiritual Society, and its president is an intellectual lady. We arrived on time, with Huzoor[ra] travelling by car, while we reached by bus.
Regret over not shaking hands
When we entered the hall, the lady president extended her hand for a handshake towards Zulfiqar Ali Khan Sahib. However, Khan Sahib did not extend his hand in return. According to her own customs, she naturally found this unpleasant. She immediately went to Mr Logreau (a Khawaja Shahi new Muslim) to express her complaint. He approached Khan Sahib to convey the lady’s dissatisfaction. Khan Sahib, with courage, explained that he could not act against his religious beliefs. He clarified that his intention was not to insult her and that he and his community hold women in high regard. However, Mr Logreau, who prioritised the principles of the [spiritual] society over religious values, could not accept this explanation.
Khan Sahib himself went to the president to explain the matter, and she was very pleased to learn that he adhered so closely to his religious beliefs. In the meantime, Hazrat Khalifatul Masih[ra] arrived. The president personally came to welcome him,
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and Huzoor[ra] then ascended to the high platform. The hall was filled to capacity.
In accordance with their club’s traditions, they began the service. However, instead of standing, they remained seated and sang a hymn, one line of which was:
“Nearer, my God, to Thee, Nearer to Thee.”
After the hymn, the president led a prayer, and Mr Logreau introduced Huzoor’s[ra] lecture, mentioning that Huzoor[ra] is a distinguished scholar of theology who has come all the way from India. He announced that Hazrat Khalifatul Masih[ra] would deliver a lecture on Life After Death. At 8:22 pm, Huzoor[ra] began his lecture, speaking in English for 42 minutes.
After the lecture, Mr Logreau stood up and expressed:
“You have heard an excellent lecture today. Listening to this lecture, the truth of Islamic teachings becomes evident. Once you have understood a truth through divine revelation, no one can detach you from it. I hope you will reflect deeply on this.”
The president then thanked Hazrat Khalifatul Masih[ra] in the following words:
“I thank my brother for this address. From this address, I have come to the conclusion that the idea of life after death is generally the same.”
Afterward, many of the attendees continued to converse with us individually, expressing their admiration for the impact and quality of Huzoor’s[ra] lecture. This exchange of thoughts continued for about 20 minutes.
After lunch [on 20 September 1924], two hujjaj [pilgrims] from Lagos visited Hazrat Khalifatul Masih[ra]. One of them was an Ahmadi, while the other was inclined towards accepting Ahmadiyyat. The joy they felt upon meeting and seeing Huzoor[ra] cannot be described in words. Huzoor[ra] greeted them affectionately and enquired about their circumstances.
Hazrat Khalifatul Masih[ra] had an eye examination scheduled for 3 pm. After lunch, he went for the appointment, and at 4 pm, we had invited Indian students for tea. Huzoor[ra] returned before 4 pm for the tea gathering.
Hazrat Khalifatul Masih[ra] is scheduled to deliver a lecture at the religious conference on 23 September 1924. For the announcement of this lecture, a small handbill was printed. It was suggested, for announcement and to ensure the message reached all, that the handbill be distributed in various churches. This responsibility was assigned to different companions. This humble one, Irfani, was tasked with distributing the handbills at Evelyn Hall, where the Spiritual Society holds its meetings. I went there both in the morning and evening to distribute the flyers.
(Translated by Al Hakam from the original Urdu, published in the 21 October 1924 issue of Al Fazl)
Fazal Masood Malik & Farhan Khokhar Canada
War, once a means to end oppression and bring peace, has evolved into a peaceending and self-perpetuating economic driver in the modern era. No longer offering a temporary solution to the conflict, wars today are driven by political motives, economic interests and cultural forces that often have little to do with securing peace. Sustained conflicts have distorted the original purpose of war and complicated the pursuit of lasting stability. Instead of restoring order, modern warfare serves to entrench instability.
In the early days of Islam, the wars fought by the Holy Prophet Muhammadsa were defensive and aimed at protecting the nascent Muslim community from existential threats. These early conflicts, such as the battles of Badr and Uhud, evolved over time toward diplomatic resolutions, exemplified by the Treaty of Hudaybiyyah and the eventual peaceful Conquest of Mecca. These strategies prioritised long-term peace and minimised bloodshed, a reflection of the Quranic teaching:
“And if they incline towards peace, incline thou also towards it, and put thy trust in Allah. Surely, it is He Who is AllHearing, All-Knowing.” (Surah al-Anfal, Ch.8: V.62)
In contrast, the forces driving modern wars have shifted dramatically. Today, conflicts are more likely to be shaped by the economic principle of military Keynesianism, a term used by Chalmers Johnson to describe the idea that military expenditure can fuel economic growth. In the United States, for example, the defense budget dominates federal spending, with little direct benefit to the broader social economy. The belief that military spending stimulates economic prosperity has long been debunked, yet it persists, driving nations into ever-deepening cycles of conflict. This endless cycle of military production, spending, and deployment results not in peace but in national debt, social decay, and continued dependence on the war economy. (“Why the US Has Really Gone Broke”, https://mondediplo.com)
The Holy Quran warns against excess and transgression, stating, “[…] do not transgress. Surely, Allah loves not the transgressors.” (Surah al-Baqarah, Ch.2: V.191) Yet, many modern governments ignore this principle, allowing their defence budgets to balloon uncontrollably. Military contractors, arms dealers, and defence industry stakeholders benefit while citizens suffer and the promise of peace fades into the background.
Politically, conflicts such as in
Afghanistan and Iraq are often justified using lofty rhetoric about democracy, human rights, or global security. However, these conflicts are rarely about such ideals. Instead, they are driven by strategic political and economic interests, particularly in volatile regions like the Middle East. These wars, once touted as essential for national security, quickly morphed into long-term occupations with unclear objectives with plenty of unintended consequences. The original justifications dissolved, leaving behind political instability and civilian suffering. (“The Justification of War and International Order”, www.e-ir.info)
The Holy Prophet Muhammad’ssa approach to conflict stands in stark contrast to the modern model. His wars were fought out of necessity and ended as soon as peace was achievable. His strategic shift from military confrontation to diplomacy, particularly through agreements such as the Charter of Medina, Treaty of Hudaybiyyah and alliances with several tribes shows how he sought long-term stability over shortterm tactical victories.
These agreements, though initially viewed as signs of weakness, guaranteed a war-free time which ultimately paved the way for the peaceful victory over Mecca and the unification of Arabia under Islam. His actions in any conflict, reflected the ethical principle that “Actions are judged by motives, so each man will have what he intended.” (Sahih al-Bukhari, Kitab badul-wahi, Hadith 1) In contrast, modern conflicts often lack such ethical grounding, with vested interests taking precedence over any sincere pursuit of peace.
Another significant factor perpetuating modern conflict is the cultural glorification of the military, where the armed forces are revered, and war is often viewed as a noble pursuit. This militarisation of society fosters a mindset that sees violence as the primary means of solving disputes. Diplomacy, when
it is even attempted, becomes secondary to military action. In such an environment, wars are not viewed as tragedies to be avoided but as necessary, even virtuous endeavours. (“The Hazards of Military Worship”, https://tomdispatch.com)
This cultural militarisation runs counter to the Islamic ethos of peace. The Holy Prophet Muhammadsa emphasised restraint and ethical conduct in warfare. He forbade the killing of women, children, and non-combatants and even prohibited the destruction of crops and trees. The Holy Quran reinforces this ethic, stating: “And fight them until there is no persecution, and religion is [freely professed] for Allah. But if they desist, then [remember] that no hostility is allowed except against the aggressors.” (Surah al-Baqarah, Ch.2: V.194)
It is unfortunate that modern wars have become self-perpetuating, driven by economic incentives, political interests and cultural glorification of militarism. These forces have turned conflicts into long-term engagements with no clear end, undermining any genuine pursuit of peace. (“The Justification of War and International Order”, www.e-ir.info)
As for Muslims, the words of Hazrat Khalifatul Masih, Mirza Masroor Ahmadaa should serve as a guiding light, where he reminds us that the challenges faced by Muslims globally are compounded by internal divisions which are used to start and perpetuate wars. This highlights the critical need for collective action and faith. Huzooraa has reminded us that true change can only come when Muslims align their actions with the teachings of Islam, fostering harmony and mutual support. Ultimately, through sincere prayers and a commitment to lead their lives as true believers, Muslims can hope for divine assistance and protection against the adversity they face today. (Friday Sermon, 11 October, 2024)
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
The accounts from the Battle of the Confederates [Jang-e-Ahzab] are currently being mentioned in the sermons. Further details in relation to the Battle of Ahzab have been recorded as follows:
When the idolaters were unsuccessful, despite having crossed the ditch and were, in fact, faced with great defeat, they all unanimously agreed on launching an attack in the morning and that no one would remain behind. They made preparations the entire night and encountered the Holy Prophetsa at the ditch before sunrise. The idolaters surrounded the ditch from all fronts and dispatched a unit towards the camp of the Holy Prophetsa. Khalid bin Walid was part of this unit. Along with multiple attempts to cross the ditch, there was a fierce battle of arrows. The disbelievers were waiting for the Muslims to display any sign of negligence so that they could find an opportunity to cross the ditch. These attacks and these attempts were made in short intervals. On this very occasion, Wahshi bin Harb martyred Tufail bin Nu’man with his spear. According to some, it was Tufail bin Malik bin Nu’man Ansari. Hazrat Sa’d bin Muadhra was also struck by an arrow, which wounded him, and it was this very wound that led to his martyrdom a few days later. (Subul al-Huda Wa al-Rishad, Vol. 4, Darul-Kutub Al-Ilmiyyah, Beirut, p. 380; Sirat Encyclopedia, Vol. 7, Darussalam, p. 345) This was the very same day the Muslims struggled to offer the prayer on time due to the constant engagement and attacks that day.
From the incidents that have been narrated, it seems that narrators that appeared later [in time] were unable to preserve these incidents correctly, and after a while, the narration stated that on that day, the Muslims, along with the Holy Prophetsa, were unable to offer the Zuhr and Asr prayers until the sun had set. This incident is generally narrated as such that these prayers were offered after sunset.
Some historians have exaggerated this to such an extent that Allah caused the sun that had already set to rise again so that
the Muslims could offer the Zuhr and Asr prayers, whereas in reality, this did not happen. There is no doubt that day was an extremely difficult day. The Holy Prophetsa and all the Muslims were constantly under attack, but it was not the case that everyone, particularly the Holy Prophetsa, was not able to offer any of the prayers. These were difficult days, no doubt, but it was not the case that they could not at all offer the prayers. They offered the prayers that day as well. However, these prayers were offered in a state of constant fear and unease. It appears that at the time of Asr, the attacks intensified to such an extent that it became difficult to offer the Asr prayer and that it was offered towards the very end of its prescribed time.
In The Life & Character of the Seal of Prophets, Hazrat Mirza Bashir Ahmad Sahibra has narrated this incident in the following manner:
“[On that day], all of the prayers of the Muslims were not offered on time is incorrect. (It is alleged that they were unable to offer their prayers, but this is incorrect.)
Quite the contrary, all that is substantiated by authentic narrations is that until that time, since Salat-e-Khauf [prayer at a time of fear] had not been prescribed as yet, due to the continuous threat and engagement, only one prayer, i.e., Asr prayer, could not be offered in time and was combined with Maghrib. In light of certain narrations, only the Zuhr and Asr prayers were offered later than usual.” (Sirat Khatam-un-Nabiyyeen, p. 588)
Hazrat Musleh-e-Maudra has also narrated this incident. He writes:
“One day, the attacks were so intense that the Muslims were unable to offer some prayers on time. This greatly pained the Holy Prophetsa that he said, ‘O God, punish the disbelievers for they have ruined our prayers.’ […] This sheds a lot of light on the morals of the Holy Prophetsa, whereby one can understand that the dearest thing to him in this entire world was the worship of God Almighty, even though the enemy had surrounded them on all four sides of
Medina. This was a time where, let alone the men of Medina, the lives of the women and children were also in danger. This was at a time when the hearts of all the people of Medina were in fear that the enemy would enter Medina from any direction at any given moment. Even in such a moment, the Holy Prophetsa desired to perform his worship to Allah Almighty on time and in an excellent manner. (That is to say, even at a time of heightened fear, his wish was merely to not miss his prayers.) The Muslim prayer is not like that of the Jews, Christians or Hindus, where it is offered one day a week; rather, it is performed five times throughout the day and night. To perform the prayer even once a day in such dangerous circumstances was difficult, let alone offering five in its proper manner and in congregation. Yet, even during these perilous days, the Holy Prophet Muhammadsa would offer these five prayers on time. If, on a given day, he was unable to call upon the name of his Lord peacefully and comfortably due to the intense attacks of the enemy, he would be severely aggrieved by this.” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 273-274)
As the Judge and Arbiter of this era, the Promised Messiahas has deemed all the narrations weak in which it is mentioned that they offered all the prayers at night, and considered only one narration to be correct, in which there is mention of the Asr prayer being offered towards the very end part of its prescribed time. Whilst answering the allegation of a priest that the Holy Prophetsa offered four prayers at once, the Promised Messiahas states:
“As far as the objection of four Prayers being combined at the time when the Trench was being dug is concerned, the answer to this idiotic cavil is that God Almighty says religion does not encumber; that is, it does not impose such stringency as would cause man’s ruin. This is why He has ordained that Prayers should be combined and shortened in exigencies and afflictions. Regarding this particular occasion, however, there is no trustworthy hadith which mentions that four [obligatory Prayers] were combined. (Although it is possible, but there is no authentic narration which states that all four prayers were combined.) In fact, it is written in Fathul-Bari Sharh Sahih alBukhari, that what happened was that
one Prayer—that is, the Asr Prayer—was offered later than usual when its time was running out.”
The Promised Messiahas continues:
“Had you been standing right now in front of me, I would have sat you down and asked you whether there is a consensus regarding the narration concerning the lapse of four Prayers. (The Promised Messiahas is addressing this opponent and asking where he got this reference from.) Combining four Prayers is in itself permissible according to the Shariah; namely, Zuhr with Asr, and Maghrib with Isha. Yes, in one da‘if [weak] narration it is mentioned that Zuhr, Asr, Maghrib, and Isha were offered together, but other sahih [authentic] ahadith refute it. The only thing proven is that the Asr was offered at the very last minute.” (Nur-ul-Quran No. 2, Ruhani Khazain, Vol. 9, p. 390)
In any case, it is clear that all the prayers of the day were not combined. Rather, the Asr prayer was offered towards the very end part of its prescribed time – there was only very little time left in which it was offered – and the Holy Prophetsa was pained that the prayer couldn’t be offered in a calm and proper manner. In fact, it’s written in the details of this battle that it was one that tested the Muslims’ resolve. Aside from the regular fears that came with war, the hunger and cold were also extreme. People were having to go long periods of time without eating anything. In this situation, a special hand of divine support manifested in the following manner: an armed cavalry of Muslims on their way to attend the funeral of a loved one happened to come across a caravan of 20 camels carrying food provisions, which the Banu Quraiza had sent in support of the Quraish. These goods were being sent at the special request and efforts of Huyayy bin Akhtab. After a small altercation, the Muslims took possession of the camels and presented them before the Holy Prophetsa
The people at the trench ate from the goods in this caravan, and some camels were also slaughtered, while the rest of the camels the Muslims took back with them to Medina after the battle. When the commander of the Quraish, Abu Sufyan, learned about this, he remarked, “How ill-fortuned Huyayy ended up being, for now when we return we won’t even have an animal upon which we can load our equipment.” (Subul al-Huda Wa al-Rishad, Vol. 4, Dar-ul-Kutub Al-Ilmiyyah, Beirut, p. 382)
In a state of war and the manner in which the Quraish had besieged the Muslims, this action of the Muslims was permissible. If the Muslims captured those goods, it was permissible for them to have done so.
There is also mention of the Holy Prophetsa praying against the confederates: Hazrat Jabirra bin Abdullah narrates that on Monday, Tuesday, and Wednesday the Holy Prophetsa came between Zuhr and Asr, put down his mantle and raised his hands and prayed against the confederates. Hazrat Jabirra describes that we recognised happiness in the Holy Prophet’ssa face. Abdullah bin Ubayy bin Auwfa describes that the Holy Prophetsa prayed against the confederates. Abu Nuaim adds another detail that the Holy Prophetsa waited until when the sun set and then stood before the people and said:
“O people, do not desire to meet the enemy in battle. Rather, seek the protection of Allah. And if you meet the enemy in battle then be steadfast and know that paradise is under the shade of swords.” Then the Holy Prophetsa said:
“O Allah, The One Who hath sent down the book, O You Swift in reckoning, destroy the opposing forces. O Allah destroy the opposing forces and help us against them!”
In another narration this prayer is mentioned as follows:
“O Allah I beg of thee in the name of Your promise and Your oath, O Allah if You wish then this worship of Yours would cease.”
Hazrat Abu Sa‘eed Khudrira related that he said, “O Messengersa of Allah! The situation has become extremely dire. Are there any words that we can say or use to supplicate to draw His blessings?” The Holy Prophetsa replied, “Yes there is. Say:
“O Allah! Cover our faults and remove our fears.”
Hazrat Musleh-e-Maudra also states:
“Many Muslims had become anxious at the odds which they had to face. They went to the Holy Prophetsa and said how critical the situation was, and how impossible it seemed to save Medina. They requested the Holy Prophetsa to pray especially. They also requested him to teach them a special prayer for this occasion.
“The Holy Prophetsa replied, ‘Have no fear. Pray to God that He should protect you from your weaknesses, strengthen your hearts, and relieve your anxiety.’ The Holy Prophetsa prayed himself in the following words:
“And also prayed in this manner:
“Meaning, ‘God, You have sent to me the Quran. O Ye Who is swift in reckoning. These hordes that have come to attack us, defeat them. God, I beseech thee again: Defeat them, make us dominate over them, and upset all their evil plans.
“(The translation of the other prayer is:) ‘O Ye Who hears those who cry to Thee in misery and in affliction. Thou reply to those who are stricken with anxiety. Relieve me of my pain, my anxiety, and my fear. You know what conditions me and my Companions are up against.’” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, p. 275)
It is written in the books of history that the battle had reached its peak, and the Quraish of Mecca and their allied tribes grew tired of the prolonged siege and were in a hurry to deal a final blow and eliminate the Muslims as quickly as possible. From a military standpoint, the way the Muslims were besieged from all sides and the manner
in which the Banu Quraiza, their allies, were present within Medina, all these factors were enough to boost the hopes and resolve of the disbelievers. Now they wanted to attack all together at once and destroy Medina completely. The leaders of the disbelievers were planning their strategy and were doing so in a manner which is akin to the Persian saying that it is a person alone who makes plans, but on the other side, what was the decree of Allah? [As the Persian saying continues] that destiny laughs at these plans, as if saying, ‘look what I am about to do to you’ meaning none of their plans will succeed. Then, in accordance with the saying ‘Destiny laughs’, Allah Almighty set a hidden means of help in motion.
While explaining this, Hazrat Mirza Bashir Ahmad Sahibra has written The Life and Character of the Seal of Prophets:
“At that very moment, an individual named Nua‘im bin Mas‘ud who belonged to the Ashja‘ tribe, which was a branch of the Ghatafan tribes, and was fighting against the Muslims in this war, reached Medina. In his heart, this person had accepted Islam, but until now, the disbelievers were unaware of this. Taking benefit of this state, with great intelligence, he employed a strategy which succeeded in creating rift between the disbelievers. First, Nua‘im bin Mas‘ud went to the Banu Quraizah, and since he held old relations with them, he met their chieftains and said: ‘In my opinion you did not do well in betraying Muhammadsa and joining the Quraish and Ghatafan. The Quraish and Ghatafan are only here in Medina for a few days, but you are permanent residents of this place, because this is your homeland and you shall continue to come into contact with the Muslims. Just remember that when the Quraish, etc. leave from here, they shall not give you the least consideration and shall leave you here at the mercy of the Muslims. In the least, you should demand the Quraish and Ghatafan to hand over a few men as hostages, so that you may be reassured that you will not suffer betrayal in the end.’ The chieftains of the Banu Quraizah understood this advice of Nua‘im and became prepared to demand hostages from the Quraish so that they would not confront difficulty in the end. After this, Nua‘im bin Mas‘ud went to the chieftains of the Quraish and said: ‘The Banu Quraizah are afraid that after you leave they may be faced with difficulty on your account; hence, they are beginning to doubt this alliance and intend to demand a few hostages as a guarantee. However, you should not give them any hostages at all, lest they betray you and hand over your hostages to the Muslims’, etc., etc. Then, he went to his own tribe, the Ghatafan, and said similar things. By God’s design, it so happened that the Quraish and Ghatafan were already planning an all-out attack upon the Muslims. This attack was to be waged from all four fronts of the city simultaneously, so that the Muslims would not be able to defend themselves due to their meagre number and their line of defence could be penetrated from one place or another. With this intention, they sent word to the Banu Quraizah that, ‘The siege is becoming overly prolonged and people are growing weary. Thus, we have decided that tomorrow all of the tribes shall wage a united attack upon the Muslims, you should also remain prepared for tomorrow’s assault.’ The
Banu Quraizah, who had already spoken with Nua‘im responded, ‘Tomorrow is our Sabbath day and thus we are unable to engage the following day; and either way, until you hand over to us some hostages as a guarantee that you shall not betray us in the end, we cannot partake in this attack.’ When the Quraish and Ghatafan received this response from the Banu Quraizah, they were left astounded and said, ‘Nua‘im has spoken the truth; it seems as if the Banu Quraizah are bent upon betraying us.’ On the other hand, the Banu Quraizah received the response of the Quraish and Ghatafan that, ‘We shall not give you any hostages. If you wish to come in support, then do so without any conditions.’ As a result, the Banu Quraizah said, ‘It is true that Nua‘im has given us good advice in that the Quraish and Ghatafan do not hold good intentions.’ In this manner, the intelligent strategy of Nua‘im managed to create rift and dissent within the disbelieving camp. (They both became suspicious of each other.) This is the strategy which was employed by Nua‘im, but the most remarkable aspect of this was that even in such a sensitive mission, insofar as possible, Nua‘im did not say anything in particular which could be classified as falsehood. As far as the use of tactical strategy is concerned in order to carry out a plan, or to formulate a design by which one may be safeguarded from the mischief of an enemy is concerned, this is not objectionable at all. In fact, it is a very beneficial part of the art of war, by which a cruel enemy can be frustrated and defeated and the unnecessary chain of bloodshed and carnage can be brought to an end.” (Sirat Khatam-un-Nabiyyeen, pp. 591-593) Hazrat Musleh-e-Maudra states:
“After a few days, both parties, namely the Jews and disbelievers, decided to attack the Muslims together at a set time. However, at this critical moment, Allah the Almighty’s support manifested in a remarkable way. The details are as follows:
“A man named Nua’im, from the tribe of Ghatafan, secretly held faith in Islam. He had come along with the disbelievers but was waiting for an opportunity to assist the Muslims. Though he was just one man, and what could a single person do? When he saw that the Jews had also joined forces with the disbelievers and that, outwardly, there seemed no means of protection left for the Muslims, he was so deeply affected by the situation that he resolved to do something to prevent this impending disaster.
“When the two parties agreed to launch a combined attack on a specific day, Nua’im went to Banu Quraizah and spoke to their leaders. He said, ‘If the Arab forces flee, what will the Muslims do to you? You are under a treaty with them, and you can imagine the punishment you would face for breaking that treaty.’ This put fear in their hearts, and they asked, ‘What should we do?’ Nua’im advised, ‘When the Arab forces ask you to join the attack, demand that they send seventy of their men as ransom to stay with you. They will guard your fortresses while you launch an attack on the Muslims from the rear.’
“After this, Nua’im went to the leaders of the disbelievers and said, ‘These Jews are residents of Medina. What will you do if, at the critical moment, they betray you? To win the favour of the Muslims and to have their crime forgiven, what if they demand
ransom from you and then hand them over to the Muslims? You should test their loyalty by inviting them to join the battle immediately.’
“The leaders of the disbelievers found this advice sensible, and the next day they sent a message to the Jews, saying that they were ready for a joint attack and that they should also prepare to attack with their forces the following day. However, Banu Quraizah replied, ‘Firstly, tomorrow is Sabbath, and we do not fight on the Sabbath, so we cannot participate in battle on that day. Secondly, we are residents of Medina, while you are outsiders. If you abandon the battle and leave, what will become of us? Therefore, give us seventy of your men as hostages, and only then will we join the fight.’
“Since the disbelievers already had suspicions, they refused this demand and said, ‘If your alliance with us is genuine, then such a request is meaningless.’ This exchange sowed doubts in the hearts of the Jews as well as the disbelievers. As is the norm, once doubts take root in the heart, the spirit of bravery begins to fade.”
(Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 280-281)
Then, Allah the Almighty’s decree manifested in another way. One night, a fierce wind blew, causing the forces of the disbelievers and the various tribes to flee. It is written in detail by Ibn Ishaq, who reported that Allah the Almighty sent a violent wind on a bitterly cold night, which overturned the disbelievers’ cooking pots and scattered their belongings. Baladhuri also wrote that Allah the Almighty aided the Muslims against the disbelievers through a windstorm. It was a wind filled with yellow [sand] that filled their eyes with dust, weakened them, and made them cowardly. The polytheists retreated and returned to their encampments, while the wind continued to blow against them. Angels covered their eyes with sand and made them retreat. Thus, they were forced to abandon their plans and leave. (Subul alHuda Wa al-Rishad, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 386-387)
Hazrat Mirza Bashir Ahmad Sahibra mentions these details in the following manner:
“It was possible that the peaceful efforts of Nua‘im bin Mas‘ud may have been wasted and after a temporary stumble and shaking, the disbelievers may have regained their unity and steadfastness. However, by God’s design, it so happened that after these occurrences, fierce winds struck at night, and as the encampment of the disbelievers was situated on an open plain, this resulted in a fierce storm. Tents were uprooted and their coverings flew off, cooking vessels were overthrown and a rain of sand and pebbles began to fill the ears, eyes and noses of the people. Then, more than anything else, the national fires, which were kept alight during the night with great formality according to the ancient Arab custom, began to blow out here and there, like loose debris. (They relied on and paid homage to these fires and strived to keep them alight.) These spectacles shocked the superstitious hearts of the disbelievers, which were already shaken due to the hardship of this
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prolonged siege and the bitter experience of mutual distrust among the confederates, that they were unable to regain themselves thereafter. Before dawn, the horizon of Medina was cleansed of the dirt and dust of the disbelieving army.
“Hence, it so happened that when the storm took on strength, Abu Sufyan summoned the nearby chieftains of the Quraish and said, ‘Our difficulties are increasing. It is no longer appropriate for us to stay here. It is better for us to return and as for me, I am off.’ Upon issuing this command, he ordered his men to retreat and then took to his camel. However, the state of his fear was such that he even forgot to untie the forelegs of his camel. After he had mounted and noticed that the camel was not moving, he remembered that the camel was yet to be untied. At this time, Ikramah bin Abu Jahl was standing beside Abu Sufyan, and in somewhat of a bitter tone he said, ‘Abu Sufyan! You are the commander of the army yet you flee from the army leaving it behind and do not even care for the others.’ Abu Sufyan was embarrassed at this and dismounted from his camel saying, ‘There you are, I am not going anywhere yet, but you should quickly prepare and leave here as quickly as possible.’ Hence, people quickly became engaged in preparations and shortly thereafter, Abu Sufyan mounted his camel and set off. Until that time, the Banu Ghatafan and the other tribes had no knowledge whatsoever of the Quraish’s intent to flee. However, when the encampment of the Quraish began to quickly vacate, the others also found out about this. As a result, the others became fearful as well and announced a retreat. The Banu Quraizah also retired to their fortresses. Along with the Banu Quraizah, the chief of the Banu Nadir, Huyayy bin Akhtab also accompanied them to their fortresses. Before the light of dawn manifested itself, the entire plain was empty, and by a sudden and astounding transformation of events, the Muslims, who were on the verge of defeat, became triumphant victors.” (Sirat Khatam-un-Nabiyyeen, pp. 593-594)
Thus, from a state of fear that the disbelievers may overtake them, they reached the state of becoming victors. Hazrat Musleh-e-Maudra has also mentioned these details. He writes:
“When night came, the disbelieving army went to sleep in its tents, burdened with doubts and difficulties. It was then that God opened another path of divine help. A strong wind began to blow at night. Tent walls were swept away. Cooking pots toppled over fires, and the fires lit by some tribes were extinguished. The pagans believed in keeping alive a fire throughout the night. A blazing campfire was a good omen, and if someone’s fire extinguished, they would consider that day to be one of misfortune for them. Hence they would wrap up their tents and would withdraw from the battle. Those whose fires were extinguished remained true to this custom as they packed their tents and began to retreat so that they could stay back for a day before rejoining the army. However, due to the disputes that had taken place during the day, doubts started creeping into
the hearts of the leaders of the disbelievers. The tribes around the other tribes that had retreated were under the impression that perhaps the Jews had joined forces with the Muslims and waged an attack at night, which was why the tribes around them were fleeing. Hence they also started frantically packing their camps and began fleeing from the battlefield. Abu Sufyan had been comfortably resting in his tent when he got word of this incident. He got up and, in his worry, mounted his still-tethered camel and started spurring it to move. Eventually, his friends drew his attention towards this foolishness of his, upon which he untied the camel and fled from the battlefield along with his friends.”(Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, p. 281)
When this became the state of the disbelievers, the Holy Prophetsa sent Hudhaifah bin Yamanra to take stock and gather information about them. The details of this are written in The Life and Character of the Seal of Prophetssa as follows:
“The very same night, when the disbelievers were fleeing from the field of battle on their own, the Holy Prophetsa addressed the Companions around him and said, ‘Is there anyone from among you who agrees to go and ascertain the state of the disbelieving army at this time?’ However, the Companions relate that at the time, the cold was so extreme, and then, fear, hunger, and exhaustion were so great, that none could find it within themselves to submit a response or make a movement. Finally, the Holy Prophetsa called out the name of Hudhaifah bin Yaman himself, upon which he stood up, shivering in the cold, and presented himself before the Holy Prophetsa. With extreme affection, the Holy Prophetsa stroked his head and supplicated in his favour, and said, ‘Have no fear and rest assured that God-willing, no harm shall come to you. Quietly slip into the disbelieving camp and do not create a stir, nor reveal yourself.’ Hudhaifahra relates that:
“‘When I set off, I noticed that there was no sign of cold in my body. (He had been shivering due to the cold, but then he says he could not feel a single trace of the cold.) In fact, I felt as if I were passing through a warm room. My anxiety left me completely. The night was pitch black, and I fearlessly yet silently, penetrated the enemy camp. At the time, I found Abu Sufyan standing above a fire in order to warm himself. Upon seeing him, I immediately took aim with my bow, and was about to shoot, but then I remembered the admonition of the Holy Prophetsa, and held back from shooting my arrow. If I had shot my arrow, Abu Sufyan was in such close range that most surely, he would not have been able to escape. At the time, Abu Sufyan was urging his men to prepare for the return march and then he took to his camel right before my eyes. Due to his anxiety, he forgot to untie the forelegs of his camel. After this, I returned.
“(He says,) When I reached my camp, the Holy Prophetsa was engaged in Salat. I waited until the Holy Prophetsa had finished and then presented my report of the entire situation. The Holy Prophetsa thanked God and said, ‘This is not the result of our own effort or strength; rather, it is due completely
to the Grace of God, Who has put the confederates to flight by His breath.’ After this, news of the retreat of the disbelievers immediately spread throughout the Muslim camp.” (Sirat Khatam-un-Nabiyyeen, pp. 594-595)
This incident has also been mentioned by Hazrat Musleh-e-Maudra. He writes:
“Two-thirds of the night had passed. The field about twenty-five thousand soldiers had set up camp was left barren like a jungle. At that time, Allah the Almighty informed the Holy Prophetsa through revelation that He had caused the enemy to flee. (It was when Allah the Almighty informed the Holy Prophetsa of this that he asked the Companions to come forward.) The Holy Prophetsa wished to send someone to find out what had transpired, and so he called out to the Companions who were sitting around him. Those were winter days, and the Muslims would not have clothing that was sufficient. The cold caused even their tongues to freeze. (They were unable to speak.) Some Companions say that when they heard this call from the Holy Prophetsa they were unable to speak, though they wished to respond. It was only Hudhaifahra who spoke up and said, ‘O Messengersa of Allah. What is it that you require? (It is not stated here that the Holy Prophetsa specifically called out Hudhaifahra, rather it was Hudhaifahra who responded.) The Holy Prophetsa said, ‘Not you, I require someone else.’ The Holy Prophetsa asked, ‘Is there anyone else?’ Yet again, due to the severe cold, those who were awake were unable to respond. Hudhaifahra spoke up again saying, ‘I am present, O Messengersa of Allah.’ Eventually, the Holy Prophetsa dispatched Hudhaifahra saying, ‘Allah the Almighty has informed me that He has caused our enemy to flee. Go and find out about the state of the disbelievers.’ Hudhaifahra went near the ditch and saw that the field was completely empty with no trace of the disbelieving soldiers. When he returned, he recited the Islamic creed, testified to the prophethood of the Holy Prophetsa and said, ‘The enemy has fled the battlefield.’” (Dibacha Tafsir-ulQuran, Anwar-ul-Ulum, Vol. 20, pp. 281282)
The remaining details will be mentioned in the future, insha-Allah.
As you are aware, the state of the world is deteriorating by the day, and it is hurtling towards destruction. The United States and other major powers do not seek to act with justice, while the war continues to expand. May Allah the Almighty protect Ahmadis and the [other] innocent from the dangerous and ill effects of this. For this, we must increase our connection with God Almighty and focus even more on prayers. Every Ahmadi should pay attention to this. The conditions for Ahmadis in Pakistan are also worsening a great deal. Pray for them as well and also for the Ahmadis in Bangladesh, who are also facing great hardships. May Allah the Almighty bestow His mercy and grace upon them all.
(Official Urdu transcript published by the Daily Al Fazl International, 25 October 2024, pp. 2-6. Translated by The Review of Religions.)