Al Hakam - 8 November 2024

Is immigration a threat to be feared or the solution we need?

The Western world is facing a demographic challenge. As birth rates plummet and the population ages, immigration has evolved from a social engineering to an economic necessity. Yet, the debate remains mired in fear and misconception, obscuring the essential truth: societies that welcome immigrants while fostering integration will prosper, while those that resist taking the risk will stagnate.

The economic case is compelling. Consider Britain’s National Health Service (NHS), which would grind to a halt without its immigrant workforce. (“Migration and the health and care work force”, https://migrationobservatory.ox.ac. uk) Beyond filling immediate labour gaps, immigrants are key contributors to the very social contract that critics claim they threaten. The net positive contribution of immigrants is undeniable. They pay taxes, fund pensions and sustain public services that an ageing population increasingly relies upon. (“Systematic review: Acculturation strategies and their impact on the mental health of migrant populations”, Public Health in Practice [Oxford, England])

In the current polarised political environment, nations traditionally celebrated for their openness are not immune to anti-immigrant sentiment. Canada, long proud of welcoming multiculturalism, has witnessed a dramatic shift. Soaring housing prices and cost of living, among other factors, have sparked a

backlash, leading to increased hate crimes and growing opposition to immigration.

(“Federal government announces a major cut to immigration”, https://www.cbc.ca)

These concerns echo historical patterns of resistance to newcomers, expertly documented by Doug Saunders in “The Myth of Muslim Tide”. He draws compelling parallels between contemporary anti-

Muslim sentiment and historical prejudices against Catholics and Jews. In the 19th and early 20th centuries, Catholic immigrants faced widespread discrimination, accused of owing primary loyalty to the Pope. Jewish immigrants encountered similar hostility.

A higher birth rate of immigrants in their home countries was seen as forcing a change in demographics. Today’s immigrants face

Using respectful language

Hammam bin Munabbih narrated that he heard Hazrat Abu Hurairahra say that the Holy Prophetsa said: “None of you should say to his servant, ‘Feed your lord [rabbaka],’ or ‘Help your lord with ablution,’ or ‘Give water to your lord.’ Instead, he should say, ‘My master [sayyidi]’ or ‘My guardian [mawlay].’ Similarly, none of you should refer to his servant as ‘my slave’ [‘abdi] or ‘my slave girl’ [‘amati], but should say, ‘my young man [fata’i],’ ‘my young woman [fatati],’ or ‘my boy [ghulami].’” (Sahih alBukhari, Kitab ul-‘itq, Bab karahiyati t-tatawula ‘ala r-raqiq, Hadith 2552)

remarkably similar accusations, suggesting society’s collective memory is shorter than it ought to be. (“The 14 Most Common Arguments against Immigration and Why They’re Wrong”, www.cato.org)

A solution lies in the guidance of Hazrat Mirza Masroor Ahmad, Khalifatul Masih

Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa

Refresher course held for muballigheen and mu‘allimeen in Guinea-Bissau

Zahid Ahmad Bhatti Missionary, Guinea-Bissau

Jamaat-e-Ahmadiyya Guinea-Bissau held a 10-day refresher course on 6-15 October 2024, aimed at deepening the understanding of Islamic teachings and the Jamaat’s administrative system. The total attendance was over 150, including muballigheen, mu‘allimeen, Quranic teachers and local imams. The daily schedule began with the Tahajjud prayer, followed by the Fajr prayer, lessons on the Quran, Fiqh Ahmadiyyat and comparative religions, covering topics such as the refutation of Jesus’ divinity, the events of the crucifixion and prophecies regarding the Holy Prophetsa. The participants also received an introduction to the Promised Messiah’sas writings and the Jamaat’s organisational structure. Each evening concluded with a question-and-answer session. The course also featured viewing sessions for MTA programmes, along with the live Friday sermon of Hazrat Khalifatul Masih Vaa. The closing session included an address by the Missionary-in-Charge, Muhammad Ahsan Memon Sahib.

Commemorative plaque recognising Jamaat-e-Ahmadiyya Canada placed at local hospital

Syed Mukarram Nazeer Canada Correspondent

Majlis Khuddam-ul-Ahmadiyya Canada has been actively fundraising for local charities and hospitals across Canada. Recently, the Majlis raised $25,000 for Southlake Regional Health Centre (SRHC), located in Newmarket Ontario. On 13 September 2024, Sadr Majlis Khuddamul-Ahmadiyya Canada, Tahir Ahmed Sahib, presented a $25,000 cheque to SRHC. Ms. Patricia McLaughlin and Ms. Melanie Osmond – Director and Officer, respectively, of Events & Community Partnerships SRHC, received the cheque. The funds were raised by neighbouring majalis of Newmarket and Bradford. In her speech, Ms. McLaughlin said, “On behalf of everyone at Southlake, I am deeply grateful for this generous donation. This $25,000 will make a significant impact on the lives of our patients and the quality of care we provide.” A commemorative plaque has been placed in the Cardiac Patient Room at the Southlake Regional Health Centre, recognising the donation by the Jamaat.

Hazrat Mirza Ghulam Ahmadas, In His Own Words

Only the truthful comprehend the insights of the Holy Quran

“I can never accept that a person who is averse to the truth and whose way of life is not characterised by rectitude should ever be able to comprehend the insights of the Holy Quran. For the heart of such a one has no affinity to such things. This is the fountain of truth and only a lover of truth can drink from it.” (Malfuzat [English], Vol. 2, p. 81)

The perfect justice of the Holy Prophet in wars vs. contemporary misconceptions

During his Friday Sermon, delivered on 1 November 2024, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, highlighted the perfectly just and exemplary conduct of the Holy Prophet Muhammadsa during wars against some Jewish tribes of his time. In this context, he addressed the objections raised against Islam and the Holy Prophetsa Then, addressing contemporary objections, particularly regarding the incident involving Banu Qurayza, Huzooraa said:

“Using this [incident] as justification, some now claim that the actions being taken against the Palestinians are also justified in this respect. However, the current situation—and the revenge being taken these days, wherein women and children are also being killed—bears no resemblance to those [past] circumstances. In any case, all this is also the fault of those Muslims who have damaged the prestige of Islam for their vested interests. May Allah grant wisdom to these people as well.” [Amin]

<< Continued from previous page

Vaa, the spiritual leader of the Ahmadiyya Muslim Community. “True integration”, he explains, “is to love the country in which you live”. This profound yet simple principle suggests that when immigrants develop a genuine attachment to their adopted homeland, they naturally strive to enhance it for future generations. Such an approach encourages newcomers to become productive members of society while preserving their cultural heritage. (“‘True Integration is to love the country in which you live’ – Head of Ahmadiyya Muslim Community”, www.pressahmadiyya.com).

This approach aligns with both modern social research and Islamic teachings about migration, as exemplified in the Quranic verse: “O mankind, We have created you from a male and a female; and We have made you into tribes and sub-tribes that you may recognize one another” (Surah al-Hujurat, Ch.49: V.14). The economic data supports such inclusivity. When immigrants feel welcomed, they invest more deeply in their adopted communities, starting businesses and driving innovation. (“The Influence of Multiculturalism and

Assimilation on Work-Related Outcomes: Differences Between Ethnic Minority and Majority Groups of Workers”, Psychologica Belgica)

China’s economic evolution offers a learning parallel. As workers gain stability and prosperity, they seek better conditions and higher wages, driving overall economic progress. (“Toy manufacturers’ shift from China is no child’s play”, www.reuters. com) Similarly, when immigrants prosper, entire economies benefit. This pattern has repeated throughout history, from the Jewish emigrants who helped build America’s garment industry to the South Asian entrepreneurs who transformed Britain’s corner shops into a cornerstone of urban life. Statistics from major Western countries show immigrants attain higher education & economic status than locals, contributing heavily to local society.

For nations facing demographic decline, the choice is stark. They can embrace immigration while fostering meaningful integration or watch their economies and social systems buckle under the weight of ageing populations. (“Immigration can solve the demographic dilemma—but not without the right policies”, www.imf.

org) Success requires policies that support integration, combat discrimination and recognise that diversity strengthens rather than weakens society. (“Assimilation or integration: Similarities and differences between acculturation attitudes of migrants from Central Asia and Russians in Central Russia”, Psychology in Russia)

Welcoming people from around the world enhances local communities as diverse cultures, economies and innovation add to the adopted country’s mosaic. The same groups once viewed as existential threats to Western society—Catholics, Jews, and Muslims—are now integral parts of it. As the Holy Prophet Muhammadsa stated, “He who believes in Allah and the Last Day should show hospitality to his guest” (Sahih Bukhari, Book 78, Hadith 163). In today’s interconnected world, this ancient wisdom has renewed relevance. Nations that master the balance between welcoming immigrants and fostering integration will thrive. Those that fail to do so risk being left behind in an increasingly mobile world.

(Fazal Masood Malik and Farhan Khokhar, Canada)

Photo courtesy of Tahmeed Ahmad

This Week in History

A glimpse into the rich history of the Ahmadiyya Muslim Jamaat

8-14 November

8 November 1939: On this day, an eminent Turkish pilot, Saifuddin Bay, visited Qadian. He was accompanied by Dr Muhammad Salim Bay, who was attached to the Turkish Army then. Hazrat Musleh-e-Maudra received these honourable guests and they had a chance to enjoy his blessed company. (Al Fazl, 11 November 1939, p. 2)

8 November 1965: Owing to his restless and tiresome struggle for Islam Ahmadiyyat, over the years, Hazrat Musleh-e-Maud’sra health continued a prolonged process of slow decline. On this day, at 2:20 am, he passed away in Rabwah, Pakistan. On the same day, after the Isha prayer, the electoral college held its proceedings and announced the election of Hazrat Hafiz Mirza Nasir Ahmad, may Allah have mercy on him, as Khalifatul Masih III. Hazrat Mirza Nasir Ahmadrh led the funeral prayer the very next day at around 4:30 pm, which was attended by thousands of members of the Jamaat. He also delivered a short speech, which was followed by the funeral prayer. (Tarikh-e-Ahmadiyyat, Vol. 23, p. 147-149)

9 November 1905: On this day, the Promised Messiahas was in Amritsar and delivered a lecture there. For this purpose, Advocate Rai Kunahya Lal’s lecture hall was booked. The lecture began at 8 am, but opponents of the Promised Messiahas began to disrupt this blessed event with their uncivilised behaviour. Huzooras started his journey towards Batala soon afterwards. (Tarikhe-Ahmadiyyat, Vol. 2, p. 429)

10 November 1920: Hazrat Mufti Muhammad Sadiqra, who served as a pioneering missionary in the US, sent a letter to present to the audience of Jalsa Salana Qadian. It was read out on 28 December 1920. This important letter was written on this day, from 4334 Ellis Avenue, Chicago, Illinois, USA.

To read the English translation of this letter, see: “100 Years Ago… – Mufti Sahib’s letter for Jalsa Salana Qadian,

1920” at alhakam.org (29 January 2021, pp. 16-18).

11 November 1949: On this day, Hazrat Musleh-e-Maudra visited Sargodha, a city located to the northwest of Rabwah and at a distance of around 50 kilometres, upon the invitation of Malik Sahib Khan Noon, retired Deputy Commissioner. After delivering the Friday sermon and leading the Jummah prayer, Huzoorra proceeded towards the Company Bagh to address a large crowd gathered to listen to him. Huzoor’sra two-hour-long talk was listened to carefully. (Tarikh-e-Ahmadiyyat, Vol. 12, p. 41)

11 November 1983: On this day, while delivering the Friday sermon at Masjid Aqsa, Rabwah, Hazrat Khalifatul Masih IVrh announced an expansion of the BuytulHamd Scheme and appealed to members of the Jamaat to contribute 10 million rupees for this cause. This fund aims to assist those in need with building, repairing, expanding, and other housing needs. (Khutbat-e-Tahir, Vol. 2, pp. 571-577)

11 November 1984: On this day, Hazrat Khalifatul Masih IVrh drew the attention of the members of the Jamaat to memorising the Holy Quran. (Silsila Ahmadiyya, Vol. 4, p. 832)

11 November 2005: On this day, Hazrat Khalifatul Masih Vaa inaugurated the Nasir Mosque in Hartlepool, UK. (Al Fazl International, London, 6 January 2006)

12 November 1982: On this day, Hazrat Khalifatul Masih IVrh encouraged the members of the Jamaat to put an end to any mutual disputes. (Silsila Ahmadiya, Vol. 4, p. 819)

12 November 2013: On this day, Hazrat Khalifatul Masih Vaa returned safely to the Fazl Mosque, London, after a historic tour of four countries lasting more than seven weeks. Huzooraa flew directly from Tokyo back to London, having visited Singapore, Australia, New Zealand and Japan. (“Head of Ahmadiyya Muslim Community Returns to UK,” www.pressahmadiyya.com)

13 November 1925: In the aftermath of the French bombardment of Damascus, Hazrat Musleh-eMaudra strongly condemned this barbaric crime during his Friday sermon, delivered on this day. Huzoorra also backed the idea of Syrian independence from the French mandate. (Al Fazl, 21 November 1925)

13 November 1948: On this day, France witnessed a unique gathering convened in a public hall, which was presided over by a professor of Paris University. An Ahmadi missionary, Malik Ata-ur-Rahman Sahib spoke at this event and introduced the message of the Jamaat. 1,000 published invitations were sent on this special occasion. Posters were printed and the meeting was also announced on radio and in the press. (Tarikh-eAhmadiyyat, Vol. 11, p. 20)

14 November 1912: On this day, Hazrat Khalifatul Masih Ira called the members of Jamaat to divert a part of their financial sacrifices to the fund established for the wounded soldiers of the Italo-Turkish War. (Tarikh-e-Ahmadiyyat, Vol. 3, p. 127)

14 November 1928: The railway line connecting Qadian to the rest of India was nearing completion. On this historic occasion, Hazrat Musleh-e-Maudra urged the members of the Jamaat to remain steadfast in their loyalty to God and to continually seek His mercy. The project itself had been initiated suddenly, but after many days and nights of tireless effort, the railway track finally reached Qadian on this day.

To learn more about the history of this development, see “Arrival of electric train engine in Qadian: A new milestone” at alhakam.org (2 April 2021, p. 6-7).

Mufti Sahib’s letter for Jalsa Salana Qadian, 1920

Finding the Messiah in Damascus

The Promised Messiah, Arabic language and a Christian scholar

Tahmeed Ahmad Ahmadiyya Archive and Research Centre

In the east of Damascus lies a mysterious white minaret: The “Minaret of Isa”. According to legend, this is where the Messiah will descend. Thus, Muslims have gathered here for centuries, eagerly anticipating the arrival of the promised one. Their city has been through countless epic wars, famines, and cataclysms. The white minaret still stands, for whenever it fell, the people would pick up the bricks and rebuild the 77-metre-tall minaret surrounded by the graves of heroes such as Salah ad-Din Ayyubi and his successors. Yet, as of now, over a millennium later, the Messiah has not appeared. The enigma surrounding this ancient site continues to captivate the imagination centuries on, blurring the lines between reality and myth.

Amidst the intertwining of fact and fiction, a scholar of Damascus finds the Messiah, albeit in written form.

Punjab: A religious challenge

If you look further “east of Damascus” than most would dare to look, you will find yourself in the City of Qadian. Here, amid Punjab, India lies the white minaret of Qadian, dubbed, Minaratul Masih. You might wonder what differentiates this minaret from the one in Damascus. The answer? Here the Messiah has descended! This is where our story begins.

The Pioneer is one of India’s oldest English-language daily newspapers, currently published from multiple locations, including Delhi. It is the second oldest English-language newspaper still in circulation in India. Notably, two Nobel laureates, Rudyard Kipling and Sir Winston Churchill served as staff members during their careers. (“The Pioneer: 150 Years and going strong”, www.communicationtoday. net)

One day, while reading The Pioneer I came across a full-page announcement titled “A Religious Challenge” by Hazrat Mirza Ghulam Ahmadas. The announcement proposed a religious conference similar to the one held in Chicago in 1893. The challenge was straightforward: the government should set a date, and all participants should present two types of evidence to support the truth of their respective religion.

1. Firstly, they should show their religion to possess moral teachings more sublime than the teachings of all other religions and fitted to develop to perfection all the latent power of man’s soul.

2. Secondly, they should prove that their religions are still in possession of that

divine power which they claimed at the beginning.

One passage in the announcement read as such:

“Books treating of these subjects I have caused to be scattered broadcast in Arabia, Persia, Asia Minor and Egypt. That my books are well known and widely read in these countries is shown by the fact that several Caristian writers of Syria have not only referred to them but quoted passages from them.* Upon those grounds I can confidently assert that no other Mussalman family can show a parallel to this signal service rendered by me for the last twenty years.” (The Pioneer, 29 October 1899, p. 7)

My eyes eagerly followed the “northern star” to the bottom of the page where it read:

“*Christopher Jabara, a Christian writer of Damascus, refers to my book. The Hammat-ul-Bushra, on p. 44 of his work, The Khulasat-ul-Adyan. He also quotes six lines from my book and writes: ‘This is the work of an Indian learned man who is known throughout India.’ See Khulasat-ulAdyan; p.44, [Lines] 14 to 21.” (The Pioneer, 29 October 1899, p. 7)

The Promised Messiahas provided such detailed information that I felt compelled to find the source. It is as if he is holding the very page being referred to in the footnote and like any of his followers, a page I too would want to be holding.

Damascus: Christopher Jabara

To start, let me specify that the name Christopher Jabara has been written with many different spellings. The spelling varies, and here they are: Khrīstūfūrūs Niqūlā Yūsif Khalīl Ibrāhīm Jabāra; Christophore Jibara; Christophorus Jabbāra; Christopher Jabāra; Christophoros Gibāra; Christopher Jabara; Christofory Jebara. (Christian-Muslim Relations. A Bibliographical History, Vol. 18, p. 428)

However, I think using the spellings that passed the eyes of the Promised Messiahas, “Christopher Jabara”, is appropriate. I have provided the other spellings above for

anyone who may want to research further. Christopher Jabara, born in Damascus in 1835 and passing away in Cairo in 1901, was an Archimandrite in Eastern Christianity. This title originally referred to a superior abbot. Jabara was an Antiochian, which refers to a group of Greek Christians native to the Levant. In a speech at the World’s Parliament of Religions in 1893, he mentioned that Muslims killed both his teacher and brother, most likely during the Damascus massacre in 1860. (Neely’s history of the Parliament of religions and religious congresses at the World’s Columbian Exposition, p. 700)

While he was alive, he achieved many accomplishments and was known to be proficient in several languages. In 1865, he served as the deacon at the Greek Orthodox School in Mount Lebanon, where he translated Orthodox works from Greek and French into Arabic. He also held a position at the “Great Orthodox School” in Beirut. It was here that Jabara became acquainted with Mohammed Abduh, the grand mufti of Egypt. (Christian-Muslim Relations. A Bibliographical History, Vol. 18, p. 429; Muhammad Abduh, p. 93)

Moscow: Unitarianism

From 1879 until the end of 1887, he was the in-charge of the Metochion in Moscow, an ecclesiastical embassy church within the Eastern Orthodox. Jabara said in 1893: “I have translated many theological books, and recently I have translated the New Testament into the Arabic language” (Neely’s history of the Parliament of religions and religious congresses at the World’s Columbian Exposition, p. 700)

During that period, Jabara was left by the church as he had adopted a different perspective that contradicted its teachings. He followed a form of Unitarianism, but he took it further by advocating for the unification of the three Abrahamic religions. A view that cost him everything.

“I assure you also that by the Koran we can understand the Gospel better, and without the Koran it is impossible to understand it correctly. It is for that I believe that God has preserved the Koran and also preserved Islam, because it has come to correct the doctrines and dogmas of the Christians. There is no difference in the books themselves-the Gospel and the Koran. It is only in the understanding of people in their reading of the Bible and the Gospels and the Koran.” (Neely’s history of the Parliament of religions and religious congresses at the World’s Columbian Exposition, p. 700)

It is unclear when or how he expressed his views to the church and how they

responded. However, we can summarise what we do know from two interviews with the Archimandrite that we find in the American press:

“[He] came to the United States because of a serious difference of opinion concerning certain radical views he has, which were not only not shared but were severely condemned by the authorities of the orthodox Greek Church, notably by Spriridon, Archbishop and Metropolitan of Moscow. […] Concerning the action of the Greek Church authorities when he desired to ‘circulate such thoughts,’ he says: ‘It having been announced by me that I have these beliefs, I have lost the fruits of my labor during these and several preceding years, and my money and all I possess.’ Owing to ‘the absence of freedom to expound religious thoughts’ in Moscow, the Father came here […].” (The Sun, NY, 17 September 1893)

In another news piece it was reported that:

“It was while in the eastern capital of Russia that he first incurred the displeasure of the metropolitan of Moscow, who not only interdicted him from propagating his views, but showed even inclinations of persecution. As soon as he announced his beliefs, his personal effects, the fruits of many years of assiduous labors, were all confiscated or destroyed, and even his person was threatened.” (The Boston Globe, 18 March 1894)

Thus a rift was formed between Jabara and the church, leading us to our next destination, Chicago.

Chicago: Parliament of the World’s Religions 1893

It is widely speculated that Jabara went directly from Moscow to New York. Here he meets a fellow Syrian Christian, Ibrahim Khayr Allāh, who came to the US as a missionary of the Baha’i faith. His Egyptian friend Antūn Haddād translated Jabara’s book Wifāq al-Adyān wa-Wahdat al-Īmān fī al-Tawrāt wa-l-Injīl wa-l-Qurān into Unity in Faiths and Harmony in Religions, based on the Ordinances of the Old and New Testaments and the Koran. This book was read out at the Parliament of the World’s Religions in 1893 and published the same year. (Muhammad Abduh, pp. 93-94)

Whilst it remains a mystery how he heard of the conference or what made him attend, documents regarding the conference show us that Christopher Jabara remained a central and well-respected person in the religious circle of Chicago.

Leo D. Leferbure, a professor of theology at the University of St. Mary, writes in an article regarding the Parliament

of Religions:

“One member of the Chicago press commented: ‘Those we are accustomed to call heathen are not so heathen as we thought. Under some lies the idea of God. Under all of them lies morality. What will the outcome be?’

“Many shared the mood of hope and optimism for an irenic future. At least one representative, Christophore Jibara, the archimandrite of the apostolic and patriarchal throne of the Orthodox Church in Syria, worried that the sheer presence of so many religions together could produce doubt against all their claims. To avoid this, Jibara urged that ‘a committee should be selected from the great religions to investigate the dogmas and to make a full and perfect comparison, and approving the true one and announcing it to the people.’ He was confident that this project would be ‘easy to do in America, and especially in Chicago’” (Prabuddha Bharata, July 1994, [periodical started by Swami Vivekananda])

Rev. Jenkin Lloyd Jones, the secretary of the Parliament of Religions 1893 and a fellow Unitarian introduced Christophore Jibara to the stage in the following words:

“Before the parliament was called to order in the morning, Jenkin Lloyd Jones introduced the archimandrite of the apostolic and patriarchal throne of the orthodox church in Syria-a man who attracted great attention owing to the peculiarity of his garb and appearance. He was always bareheaded and wore his hair in flowing locks, which reached half-way down his back. He had a full, dark beard, and a look in his eyes as if in constant meditation. In presenting the archimandrite, Mr. Jones said:

“He is a man with whom I have exhausted all the Arabic I can command, and he has exhausted all the English he can command, which is a little more than I can of Arabic, in getting acquainted […] He comes to us from the far-off church of Damascus […] He comes to us with a pamphlet which a friend […] has Englished out of the Arabic in which it was first written […] [and] bearing as its title, “Unity in Faith and Harmony in Religion”-a title which may justify your enthusiasm and respect […] I have looked into it enough to find myself surprised and delighted that away out there on the classic grounds of Damascus there is working the same spirit, a groping for the same result, as that which lies so close to the heart of this congress […] It is an honest, scholarly, and a labored attempt to discover the fundamental basis that underlie the three great monotheistic religions of the world, Judaism, Christianity, and Mohammedanism, and to find in the Old Testament and the New Testament and the Koran a certain fundamental revelation, which, being recognized, would meet largely the hunger of the human heart.”

[Neely’s history of the Parliament of religions and religious congresses at the World’s Columbian Exposition, pp. 567-68.]

“A very curious paper, read by special favor, was that by Chistophore Jibara of Damascus, who styles himself Archimandrite of the Apostolic and Patriarchal Throne of the Orthodox Church in Syria and the whole East, which made a plea for the union of Christianity and Mohammedanism on the ground that the Gospels and the Koran are in agreement

with each other, and can only be understood when read together! (The Congregationalist (Boston), 5 October 1893)

Cairo: Later life

There are more mentions and discussions regarding the Archimandrite that took place during 1893-94 whilst he was in America, but for the sake of brevity, I will not discuss them all. From what we know, Jabara travelled to Cairo and established a journal in 1895 entitled Shahādat al-Haqq (The Testimony of Truth). This is where he would propagate his ideas and spread his message of unification and other matters. (Muhammad Abduh, p. 94)

Leaving America behind, he was still remembered by its people even after many years had passed since the conference had ended. John Henry Barrows (1847–1902) was an American clergyman of the First Presbyterian Church (Chicago) and Chairman of the 1893 General Committee on the Congress of Religions. He writes in Dr. Barrows in Egypt:

“Two other men, who were present at the parliament, I have unexpectedly met in Cairo. They were present at the Sunday services in the American mission. One of them is Christophora Jibara, formerly archimandrite of Damascus. He is still very active and earnest in what he deems his chief mission, persuading Christians to give up the doctrine of the Trinity, which prevents, as it seems to him, their coming into any union with Mohammedans and Jews. He believes that Christ is the Son of God and wrought a gospel of redemption. Jibara is master of several languages, and I tried in vain to persuade him to employ his powers of speech in preaching a positive gospel, instead of smiting all his life at a dogma which has worn out many hammers.”

(Friends’ Intelligencer and Journal, 6 March 1897, Vol. 54, Issue 10)

Qadian: Hamamatul-Bushra

In 1893, whilst the world was searching for the truth in Chicago, Muhammad bin Ahmad Makki of Mecca, found it in Qadian, India. He joined the fold of Islam Ahmadiyyat that year and after returning to Mecca requested the Promised Messiahas for some books so that he might distribute them to his people. Hazrat Mirza Ghulam Ahmadas sent him a reply in Arabic that was published in book form for the benefit of the public. This book was given the title of Hamamatul-Bushra and though it was written in 1893 it was published in February 1894.

Hazrat Mirza Ghulam Ahmad, the Promised Messiahas wrote two couplets on the title page of the book:

“Our dove flies with the wings of fondness and in its beak are the presents of peace – and it flies to the land of the Prophet who is our beloved lord, Chief of the Messengers and the best of creation.”

(Hamamatul Bushra [The Harbinger of Good News], www.ahmadipedia.org)

Cairo: Khulasa-tul-Adyan

During his final years, Christopher Jabara was especially vocal regarding the subject of crucifixion and held a view that was contrary to all the other mainstream

Abrahamic religions. So much so that both parties, Christians and Muslims, refused to bury him in their graveyards. (Taazin waWafayat, al-Manar, p. 480)

For Jabara, the controversial issues of crucifixion and the status of Jesus were essential for the unity of the Abrahamic religions. (Muhammad Abduh, p. 95)

This brings us to what we have been looking for, Khulasa-tul-Adyan, published in 1895 from Cairo, its full title being Khilafat al-Adyan wa-Zubdat al-Iman fī al-Tawrat wa-l-Injil wa-lQuran. This was the very book where Jabara presented his opinion regarding the crucifixion. Going back to the clues the Promised Messiahas gave us, it all comes together.

“*Christopher Jabara, a Christian writer of Damascus, refers to my book. The Hammat-ul-Bushra, on p. 44 of his work, The Khulasat-ul-Adyan. He also quotes six lines from my book and writes: ‘This is the work of an Indian learned man who is known throughout India.’ See Khulasat-ulAdyan; p. 44, [Lines] 14 to 21.” (The Pioneer, 29 October 1899, p. 7)

Here is Khulasat-ul-Adyan page 44 and as we look at lines 14 to 21, we read:

“One of the renowned Islamic scholars from the regions of India said the following in the book “Tawq al-Hamama” [Hamamatul-Bushra]:

“The word tawaffa is mentioned in the Quran with the meaning of ‘entrusting’ and ‘taking the soul’. The second interpreter is the Messenger of Allah, peace be upon him. The third interpreter is Abu Bakr al-Siddiq. The fourth interpreter is Ibn Abbas. The fifth interpreter is a group of the Tabi’un (the generation after the companions).

The sixth interpreter is Imam al-Bukhari. The seventh interpreter is the Imam of the scholars of hadith, Ibn al-Qayyim. The eighth interpreter is the scholar of his time, Shah Waliullah Dehlawi.

“This scholar, in his book, affirms the death of our master, Jesus (Isa), truly and factually, and his being raised to the heavens, with no second death for him.”

After these words, Jabara challenged the Islamic scholars of Egypt regarding the crucifixion. He did not just limit himself to words, but would personally visit the Grand Mufti and question him too. In his eulogy, Rashid Rida, the editor of al-Manar writes:

“The deceased was a Unitarian, who used

to argue that there is nothing in the Bible or the epistles of the apostles that indicates the doctrine of the Trinity. He believed in Allah, His angels, His books, His messengers, and the Day of Judgment. He also believed in the Quran and in the prophethood of our master, Muhammadsa. One of the matters on which he disagreed with Muslims was the issue of the crucifixion of Christ. He interpreted the verse, “whereas they slew him not, nor crucified him, but he was made to appear to them like one crucified” [Quran 4:158] in a manner that differed from the common interpretation.

“In summary, his call aligned with the objectives of Islam, but he lacked the Islamic knowledge and the understanding of sociology and ethics necessary to establish strong arguments in debates against those who opposed him.

“He sought a fatwa [religious ruling] from the Mufti of Egypt regarding his belief, expressing his faith in the prophethood of our master Muhammad and his truthfulness in everything he brought. The Mufti responded by stating that his Islam would only be acknowledged if he did not deny any matters known from the religion by necessity. He came to me and said, ‘I did not understand the meaning of this phrase.’” (Taazin wa-Wafayat, al-Manar, p. 480)

Conclusion: “Our dove flies…”

After this search, I am left in submission to Allah the Almighty and in awe of his prophet. How much is hidden within each line of his works? They are filled to the brim with proof of a living God. For only He can enhance a few strokes of ink with so many blessings. My mind wanders back to the couplet on the title page of Hamatul Bushra:

“Our dove flies with the wings of fondness and in its beak are the presents of peace – and it flies to the land of the Prophet who is our beloved lord, Chief of the Messengers and the best of creation.”

Eulogy of Christopher Jabara by Rashid Rida

“I express my condolences on the passing

Continued on next page

Khulasat-ul-Adyan; p. 44-45

The profound duality of nature

A testament to Allah’s Unity –

‘Holy is He Who created all things in pairs’

Student Jamia Ahmadiyya UK

Duality in creation, Unity in the Creator!

An interesting observation in our universe and nature is the fascinating duality found throughout them. This duality encompasses contrasts such as life and death, male and female, and even the electron and proton. Islamic sources have also noted this peculiar and fascinating phenomenon.

At first glance, it is difficult to acknowledge the duality of the universe as so many things seemingly don’t exist in pairs, but a deeper exploration of the natural order of the universe unveils the reality of duality.

It’s important to clarify that the phenomenon of duality does not suggest any form of plurality in the Creator. While duality is observed in creation, we recognise this concept does not apply to the Creator, who is One and Unique. Hence, everything has a duality apart from God, which points to His Oneness.

Islam and duality

The topic discussed in this article is inspired by Doctor Faheem Yunus Sahib, who is the Vice President, Chief Quality Officer, Professor of Medicine and Chief of Infectious Diseases Division at the University of Maryland. He delivered a speech during Jalsa Salana UK 2023 in which he discussed some scientific miracles in the Holy Quran.

From among these miracles was the discovery of anti-matter, which relates to several verses in the Holy Quran, stating that God created everything in pairs.

For example, Allah the Almighty states in Surah Ya Sin:

“Holy is He Who created all things in pairs, of what the earth grows, and of themselves, and of what they know not.” (Surah Ya Sin� Ch.36: V.37)

Allah the Almighty also states in verse 50 of Surah adh-Dhariyat:

“And of everything have We created pairs, that you may reflect.” (Surah adhDhariyat, Ch.51: V.50)

The Five Volume Commentary of this verse states:

“The verse implies a subtle allusion to the object of man’s creation, one of the main themes of the Surah. The verse, like several other Quranic verses states that God has created all things in pairs. There are pairs not only in animal life, but also in vegetables, and even in inanimate things. There are

pairs also in spiritual things. Even heaven and earth make a pair. Unless water comes from heaven and the sun gives warmth and light to the earth there can be no vegetation. Similarly, the human soul, which has been compared to earth in the foregoing verses, can find no scope for the manifestation of its latent and inherent powers and attributes unless the light of revelation descends upon it.” (The Holy Quran with English Translation and Commentary, Vol. 5, p. 2994)

As noted earlier, it’s crucial to remember that God is not to be associated with any pair as He is the One Who has created everything and He alone is The Independent.

“Say, ‘He is Allah, the One; Allah, the Independent and Besought of all.’” (Surah al-Ikhlas, Ch.112: V.2-3)

Finding pairs in creation

What types of things in creation come in pairs, and why did God design them this way? How can we say everything has a pair when, at first glance, some things don’t seem to? There are many ways to explore the concept of pairs in the universe. Some pairs are obvious, like male and female, while others are more abstract and require deeper insight, such as ease and hardship. Even this forms a type of pair: some aspects of creation are visible and apparent, while others remain hidden.

Let’s focus mainly on the pairs found in the universe from a scientific perspective.

Hazrat Khalifatul Masih IVrh explained the concept of pairs in the universe and explained the meaning of the Quranic word zawjayn نٌیۡجِوز (pairs):

“[…] zawjayn [pairs] in one instance means a system of complementation. Everything is complementary and not complete in itself, and not independent; there is a complementary unit to everything. […] For instance, each atom in the world, in the universe, is in need of joining hands with some other, and this is what is called valency.

“Some have single valencies; some two, three, four, and so on—up to four—at the interplay of this desire to meet others and be complemented in a system of zawjayn Similarly, divide whatever you find in the world of chemistry, of physics, […] or animal life; you will find this zawjayn system in existence.

“The scientists have delved very deep now in the secrets of existence and then have gone very deep into the sub-atomic world as well as the sub-particle world, and they find that everything is in pairs. If there are quarks, positive quarks, there are negative quarks. If there is a positive electron, there is a negative electron.” (Question and Answer Session with Hazrat Mirza Tahir Ahmadrh, 27 July 1984, www.youtube.com/

watch?app=desktop&v=dtUfkXm-QaY)

One obvious type of pair Allah the Exalted has created is male and female. Allah the Almighty states in the Holy Quran:

“And that He creates the pairs, male and female,” (Surah an-Najm, Ch.53: V.46)

He also says:

“[He is] the Maker of the heavens and the earth. He has made for you pairs of your own selves, and of the cattle [also He has made] pairs. He multiplies you therein. There is nothing whatever like unto Him; and He is the All-Hearing, the All-Seeing.”

(Surah ash-Shura, Ch.42: V.12)

This verse proves Allah has made us in pairs, enabling us to multiply, that is, to reproduce and support one another. With this concept revealed, God immediately clarifies that He Himself has no need for a pair and is, in fact, unique.

The Five Volume Commentary of this verse notes:

“The words, is nothing whatever like unto Him, are meant to remove a possible misunderstanding to which the sentence, ‘God has made a pair of everything,’ might have given rise, viz. that God also needs a consort to make a pair. The words signify that it is impossible to conceive of anything like God. He is far above human perception and comprehension. It is, therefore, foolish to try to find a likeness between Divine and human attributes, though the two possess some very remote and incomplete resemblance.” (The Holy Quran with English Translation and Commentary, Vol. 4, pp. 2828-29)

The Promised Messiahas also elaborates on this subject in The Philosophy of the Teachings of Islam:

“Virtue and truth and wisdom are the middle and the middle is appropriateness; in other words truth is always in the middle of

two opposing falsehoods. There is no doubt that watchfulness for the proper occasion keeps a person in the middle. Keeping to the middle in relation to God means that in expounding Divine attributes one should not lean towards negating Divine attributes nor describe God as resembling material things. This is the way that the Holy Quran has adopted with reference to Divine attributes. It affirms that God sees, hears, knows, speaks; and as a safeguard against His being understood as resembling His creation it also affirms:

“Meaning there is nothing like unto Him; and Fabricate not similitudes concerning God. This means that there is no partner in the Being and attributes of God and that He bears no resemblance to His creatures.” (The Philosophy of the Teachings of Islam [English], pp. 101-102)

Reproduction is a key example of pairs in the universe and it is not only limited to humans. Every single living organism needs a pair. Even if it reproduces asexually, it requires a parent. Some forms of asexual reproduction in plants is due to cell division in a specific area in the plant. This is also a clear instance where we see a pair being produced; one parent cell usually splits into two daughter cells. We can see this occurring in even bacteria as they reproduce exponentially through the process of binary fission.

If we dive into even more detail, we can see that everything is made up of atoms. Now you might be wondering how atoms are in pairs?

Duality in the world of particles Matter can be divided into, you guessed it, two! There is matter and then there is antimatter. Every type of subatomic particle has an opposite charge, spin, or flavour particle, which is known as its anti-particle. For example, there are the commonly known

Talha Ahmad

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electrons, protons and neutrons in an atom, but there are also their anti-particles, which are the positron (anti-electron), anti-proton, and anti-neutron, respectively.

Each type of particle has the same mass as its respective anti-particle but the charge, spin, or flavour is opposite. Charge, spin, and flavour are properties that determine what a particle is and how it behaves.

What is more interesting about this is that scientists have studied these types of particles to an extent and have discovered a phenomenon called “pair production” and “annihilation.”

Annihilation occurs when a particle collides with its corresponding anti-particle. Due to their motion, the collision results in both particles being annihilated, leaving only energy in the form of light. This light carries the total energy from both particles, including their rest energy and kinetic energy before the collision. For example, if an electron interacts with a positron, then both are annihilated and an electromagnetic wave is emitted, which has equal energy to both positron and electron rest mass energies.

Annihilation is assumed to be a “complete obliteration of an object”. When an electron and a positron (the electron’s antimatter counterpart) collide, they annihilate and disappear, giving off two gamma rays in the process. The particles appear to have vanished, and all energy is transferred to the gamma rays (photons). (Energy Wave Theory, https://energywavetheory.com/ explanations/particle-annihilation/ )

Pair production is the reverse of annihilation. When a high-energy gamma ray (light) interacts with an atom, it can produce a particle and its corresponding anti-particle if it has enough energy. This energy is converted into mass, creating the particle pair. Pair production only occurs with gamma rays of very high energy!

When examining particles in more detail, we find two types of elementary particles: leptons and quarks. These are currently the most fundamental particles accepted in science, although theories like string theory suggest there could be even more basic particles, but such theories lack strong experimental proof so far.

Quarks come in pairs across three generations (up-down, charm-strange, and top-bottom), and each has a corresponding anti-particle (like the anti-up quark, antidown quark, and anti-strange quark). Leptons also exist in generations with similar pairing. Both types of particles have positive and negative variants, contributing to the diversity of matter.

It might seem that I’m merely listing a few examples of things in existence that come in pairs, while many others do not require a pair. However, the true meaning behind these pairs in God’s creation goes beyond simply existing as two. For example, there is day and night which are two different states, the Sun and the Moon are completely different in astronomical value but both have the job of providing light to us on earth.

Duality in nature points to the fact that everything requires something other than itself for its own sustenance and for it to fulfil its purpose. It shows us that everything depends on something else, unlike Allah the

Exalted and the Independent.

The reverse is also true: many things may appear as pairs, but this doesn’t mean they represent the type of pairing that Allah the Almighty is referring to.

Explaining the verse in Surah adhDhariyat (Ch.50: V.51) which states that God created everything in pairs, in his Tarjamatul Quran class no. 266, Hazrat Khalifatul Masih IVrh explains that though there is a relationship between the creation and the Creator, it can not be said this is a pair which the verse is talking about as the verse clearly says “of everything We have created”, so God can not be included in this. However, this does show that every type of pair that God has created ultimately has a relationship with God, as He is the One Who has created all the pairs.

This is clarified in the next verse in Surah adh-Dhariyat:

“Flee ye therefore unto Allah. Surely, I am a plain Warner unto you from Him.”

(Surah adh-Dhariyat, Ch.51: V.51)

Hazrat Khalifatul Masihrh IV explains this verse shows there is no refuge but in Allah. He says that just as at times of fear humans turn to their spouse, the only “running” (in terms of finding refuge) can be towards God as only He can save man from the fear which he is inflicted in.

Then Allah the Almighty clarifies once again that He is One and has no associate:

“And do not set up another god along with Allah. Surely, I am a plain Warner unto you from Him.” (Surah Adh-Dhariyat, Ch.50: V.53)

The Oneness of Allah in creation

Another interesting point when we look at the universe is that though everything is created into pairs, everything points towards the Oneness of Allah. For example, if you look at a water droplet, it is shaped like a sphere which points to Oneness of the Creator. The Promised Messiahas explains this in Jesus in India:

“He created all primordial matter and particles in spherical shapes, and thus signed this inherent message in nature that, like every sphere, His own being is One. He is not subject to any dimensions. None of the expansive bodies have been created triangular. All the things God created in the beginning, the earth, the heavens, the sun and the moon, the stars, the elements, are all spherical in shape; this denotes Unity and Oneness of the Creator.” (Jesus in India [English], p. 13)

Though things have been created in pairs, they ultimately point to God’s Unity. For example, even the smallest, most fundamental components of matter are unified yet made into pairs. Atoms, which are spherical and contain the same types of subatomic particles, illustrate this unity. However, these particles rely on others to interact and fulfil their purpose.

In conclusion, everything in the universe is created with duality, and this pairing emphasises that we are all dependent on something in this universe and ultimately on our Creator Who has created us. So we should all flee to Him for all our needs, for He is the Independent and Besought of all.

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of Christopher Jabara, the renowned man who, years ago, had the firm belief that the happiness of humanity could only be achieved through the unity of the followers of the three Abrahamic religions: Judaism, Christianity, and Islam.

“This idea began as a mere thought, but it later grew into a deeply held conviction, taking full control of him and motivating him to advocate for it through both speech and writing. He first established a newspaper called Testimony of the Truth, through which he spread his message, including during the Chicago Exhibition and other venues in America. He wrote lengthy letters to well-known religious scholars in the East, while he was residing in far-off America in the West. Later, he came to Egypt, where he authored many books and letters in which he sought to reconcile the Torah, the Bible, and the Qur’an.

“The Orthodox Church excommunicated him, despite him having reached the rank of Archimandrite in their priestly hierarchy. Similarly, the Muslims met him with ridicule and mockery, and he endured the hardship that often befalls those who call people to something contrary to their established beliefs.

“The deceased was a Unitarian, who used to argue that there is nothing in the Bible or the epistles of the apostles that indicates the doctrine of the Trinity. He believed in Allah, His angels, His books, His messengers, and the Day of Judgment. He also believed in the Qur’an and in the prophethood of our master, Muhammadsa. One of the matters on which he disagreed with Muslims was the issue of the crucifixion of Christ. He interpreted the verse, “whereas they slew him not, nor crucified him, but he was made to appear to them like one crucified” [Quran 4:158] in a manner that differed from the common interpretation.

“In summary, his call aligned with the objectives of Islam, but he lacked the Islamic knowledge and the understanding of sociology and ethics necessary to establish

strong arguments in debates against those who opposed him.”

“He sought a fatwa [religious ruling] from the Mufti of Egypt regarding his belief, expressing his faith in the prophethood of our master Muhammad and his truthfulness in everything he brought. The Mufti responded by stating that his Islam would only be acknowledged if he did not deny any matters known from the religion by necessity. He came to me and said, ‘I did not understand the meaning of this phrase.’

“The deceased fell ill, recovered slightly, but then relapsed. When he sensed the intensity of his illness, he came to me and said, ‘Since I came to Egypt, I have not met a merciful man who does good without ulterior motives, except for the honorable Mufti. Now I am in urgent need of a certain amount of money to either enter the hospital or travel, and my soul is dear to me. I hope you can ask the honorable professor for the mentioned amount.’

“I replied with readiness and obedience. The professor, may Allah protect him, supported him with twice the amount he requested. He first entered Al-Qasr al-Aini hospital with the help of one dignitary, and later entered the Austrian hospital with the assistance of another dignitary, where he passed away due to heart disease.

“Since the man was no longer counted among the Christians due to his excommunication by their highest authority, and he was not recognised as a Muslim because he did not fully adhere to all their beliefs, the issue of his burial became problematic. This problem was resolved by some clever Christians, who testified before the Patriarch that the deceased had confessed and returned to the Orthodox Church before his death, so he was given an Orthodox burial. They also took possession of his books, which contained strong rebuttals against them.

“As for the true state of his affairs and what will happen to him in the hereafter, that is left to the knowledge and mercy of the All-Knowing, Most Merciful.” (Taazin wa-Wafayat, al-Manar, pp. 479-480)

6th Jalsa Salana

held in Malta

Laiq Ahmed Atif

President Jamaat-e-Ahmadiyya Malta

Jamaat-e-Ahmadiyya Malta held its 6th Jalsa Salana on 20 October 2024, at the Jamaat Centre in Msida, which was once again blessed with the special message of Hazrat Khalifatul Masih Vaa. The theme of the Jalsa was “Khilafat: A Divine Blessing.”

The formal proceedings started with a recitation from the Holy Quran followed by an Urdu poem. After this, the special message of Huzooraa was read out, together with its Urdu translation. In his message, Huzooraa instructed Jamaat members to establish a strong bond with Khilafat and always remain loyal and faithful to the Khalifa of the Time.

The Jalsa had two sessions. The speeches were delivered both in English and Urdu,

on various topics such as “Recitation of the Holy Quran”, “Prayer: A proof of the Existence of God”, “The mercy of the Holy Prophet Muhammadsa”, “Role of parents in upbringing their children”, “Islam: A peaceful religion”, “Moral values: A salient feature of a believer”, and “Khilafat: A Divine Blessing.” I had the honour of delivering the concluding speech; I spoke about the blessings of Khilafat and our responsibilities. In relation to the theme of Jalsa, two documentaries were also shown. A brief presentation was presented about the efforts of Jamaat-e-Ahmadiyya Malta during 2023. The participants wrote letters to Huzooraa, followed by a question and answer session. The Jalsa Salana concluded with a silent prayer.

100 Years Ago...

Accounts of 1924: Lecture at the religious conference and meeting with Colonel Douglas

Hazrat Sheikh Yaqub Ali Irfanira (1875-1957)

Meeting with Colonel Douglas

In the evening [of 21 September 1924] at 4 pm, a meeting was scheduled with Colonel Douglas. Colonel Douglas is the same Montagu William Douglas CSI, CIE. (1863 – 1957) who dismissed the case of Henry Martyn Clark. The proceedings of this case are documented in [the book of the Promised Messiahas], Kitab-ul-Bariyyah. At that time, I simultaneously published the accounts of this case under the title, The Second Holy War

Colonel Douglas holds a deep admiration and respect for the character and stature of the Promised Messiahas Wherever he has been, he has consistently spoken of the Promised Messiahas. So, he arrived at the appointed time, and when Hazrat Khalifatul Masih II[ra] entered, Colonel Douglas stood up respectfully, and affectionately remarked, “You are the son of my friend; I regarded your noble father as a friend.”

Colonel Douglas still remembers the events of that case and often discusses them with his British acquaintances. He recounted [during the meeting], “Let me tell you of a strange coincidence: one day, while discussing the case with Mr Coldstream, a boy came in and informed Coldstream that he had received a telegram conveying the news of his father’s passing. This boy was Waris Deen’s son, and I was surprised because only moments earlier, I had mentioned Waris Deen in relation to the case. That boy is probably residing in Lahore now.”

Views on the Montagu Scheme

After a while, the discussion turned to the current political conditions in India. In this context, Hazrat Khalifatul Masih[ra] expressed, “In my opinion, the Montagu Scheme is inadequate. It requires significant reforms. My perspective is that the government should have granted one or two entire departments to Indians, allowing them to work independently within them.”

Colonel then enquired if the Khalifa had come for the conference, to which he replied, “The conference is not the primary objective, though it has certainly acted as a catalyst. I have come to personally study the situation and develop a comprehensive plan for spreading Islam across European countries.” Colonel expressed his pleasure at meeting the Khalifa, took his leave, and departed.

Tea reception for European new converts

On the same day at 5 pm, a tea reception was organised for European new converts. After the Asr prayer, friends began to gather, and a large number of new convert brothers and sisters attended this gathering. After tea, discussions continued with Huzoor[ra] until 8 pm in the evening, during which various issues were raised. Among these were questions about shaking hands with women and the practice of polygamy, with women specifically asking about these topics. Hazrat Khalifatul Masih[ra] explained that in Islam, [the practice of men] shaking hands [with women] is not permitted. The newly converted women were pleased with this teaching, acknowledging its necessity and importance. However, they added that due to earlier habits, they instinctively extend their hands, so they would make an effort to reduce this practice and prevent their children from adopting it as well. Regarding polygamy, they accepted that, in certain circumstances, it is necessary. When they were informed that Islam allows a woman to stipulate in her marriage contract that her husband will not marry another wife, they found this very reassuring. This gathering continued for a long time. The new converts were keen to receive literature and edification, and Huzoor[ra] regarded their request with attention and appreciation. Some men and women remained until dinner, continuing to benefit from Hazrat Khalifatul Masih’s[ra] insights at the dining table. A sense of great spirit is emerging among the European new converts, and they are beginning to respect Islamic traditions. Some friends travelled many miles to attend the gathering and faced considerable difficulty on their return journey due to rain. However, they left joyful and content, feeling that they had gained new knowledge in [Huzoor’sra] company. The message of Islam Ahmadiyyat was conveyed openly, and they were enlightened with the teachings of the Jamaat.

Spirit of organisational discipline within the Jamaat

Before the Maghrib and Isha prayers, various issues were discussed. Regarding the spirit of organisational discipline, Hazrat Khalifatul Masih[ra] stated, “I wish to cultivate a spirit of organisational discipline within our Jamaat. I want to establish principles where individuals do not interfere with each other’s responsibilities. Those appointed to a position, and those assigned a task, should recognise their duties and obligations. If someone attempts to intervene, they should protect their rightful authority.

Interference in each other’s work could have grave consequences; if, God forbid, the Khalifa becomes frail, the Jamaat could fall into disarray. Therefore, interference in organisational matters should be avoided. In terms of work, while I may be pleased that tasks were accomplished in a couple of days, this satisfaction is personal, not collective. True happiness will only come when work is done in accordance with organisational discipline.”

Mail from India

On 22 September 1924, due to mail from India, Huzoorra was occupied until noon, and at 2:30 pm, the religious conference commenced. Combining the Zuhr and Asr prayers, Hazrat Khalifatul Masih II[ra], along with his companions, departed to attend the conference session. The sessions were held at the Royal Institute, about a 20-minute walk from our residence. Upon arrival at the Royal Institute’s entrance, a photographer from a journalism society took our photograph.

The proceedings of the conference began precisely on time. Today’s session included only the presidential and opening address by Sir Ross, followed by a lecture on Sanatan Dharma. A separate report on the conference sessions and lectures will be sent later, insha-Allah

Papers of the religious conference

On 23 September 1924, the conference focused on Islam, with three papers scheduled for presentation on the subject. The first paper, representing the Sunni faith, was to be delivered by Khawaja Kamaluddin Sahib, the second onthe Shia faith by Sheikh Khadim Dujaili, and the third on Islam Ahmadiyyat by Hazrat Khalifatul Masih II[ra]. Mr Margoliouth chaired the first

lectures, while Sir Theodore Morison chaired the Huzoor’sra address.

This day will be memorable in the history of the conference, marking the historic first in London as the prophecy of the Promised Messiahas, mentioned in Izala-e-Auham, is being fulfilled.

Khawaja Kamaluddin Sahib’s paper was scheduled at a time when the audience was still fresh, while our address was at 5 pm, when attendees tend to grow weary. Yet, despite these circumstances, the succour and success manifested by God Almighty during the presentation of this [Hazrat Khalifatul Masih’sra] address became evident in the subsequent events.

For a long time, Khawaja Kamaluddin Sahib had desired to speak on the same platform as the Hazrat Khalifatul Masihra God had arranged for this meeting at a venue where Khawaja Sahib had garnered significant fame and influence over 12 years, [as is widely circulated]. Moreover, he had made substantial announcements in the Muslim press of India and advertised his journey to England, declaring that he was going to present Islam. This announcement was also made in the Egyptian press, aiming for a warm reception upon his arrival. On the other hand, Hazrat Khalifatul Masih’s[ra] purpose for attending was not focused on the conference, but rather to devise a lasting plan for the propagation of Islam, which was the actual objective. However, despite his prior announcements, Khawaja Sahib did not attend the event himself. His lecture was not even read out by his successor son and acting imam of Woking, but by Mr Abdullah Yusuf Ali instead.

Mr Abdullah Yusuf Ali was likely unprepared to deliver this address, as he arrived in Western attire with a fresh haircut. Upon learning [his role], he changed into

two

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traditional Indian dress, appearing on stage wearing a turban interwoven with golden threads, and an ornate cloak to display the attire of an Indian Muslim. As per the conference’s press note, Lord Headley was initially expected to deliver this address, but his reasons for declining remain unknown. Nevertheless, Mr Yusuf Ali stated before reading the paper that he had not previously read it, comparing his situation to that of a discoverer, and he asked for any errors to be forgiven, attributing them to him as the reader.

I find it completely unnecessary to make any remarks on the quality or content of the paper that was read. While introducing the paper, Mr Margoliouth said, “Khawaja Kamaluddin has translated the Quran into English.” It could be seen as an honour for Khawaja Sahib to receive such credit, without having done the translation, from the esteemed Mr Margoliouth himself. Khawaja Sahib might want to refute this so as not to compromise his moral integrity. However, despite the presence of his son and Lord Headley on stage, no one felt it necessary to correct this mistake. The audience was estimated between 200 and 250. Unfortunately, the lecture could not be completed due to time constraints, which is particularly disappointing as Khawaja Sahib had announced in India that it is no simple feat to deliver a paper within a fixed word limit in a designated time, something he

had expressed pride in. It seemed as though this would be an extraordinary lecture, yet it was regrettable that the counted words could not be delivered within the set time.

Paper of Hazrat Khalifatul Masihra

Huzoor’sra address began precisely on time, with Sir Theodore Morison presiding. Such enthusiasm was shown by the audience that people brought chairs close to the stage and tried to secure seats ahead of others, filling the entire hall with listeners. Despite having sat through various lectures throughout the day, not only did those who had attended earlier speeches remain firmly seated, but many more arrived, including intellectuals and notable figures like Dr Walter Walsh.

Hazrat Khalifatul Masih II[ra] ascended the stage accompanied by Chaudhry Fateh Muhammad Sayal[ra], Maulvi Abdul Rahim Dard[ra], Maulvi Muhammad Din[ra], Hafiz Roshan Ali[ra], and Khan Zulfiqar Ali Khan[ra]. Sir Theodore Morison introduced Huzoor[ra] and the Ahmadiyya Muslim Jamaat, taking pride that the Ahmadiyya Movement had emerged within his lifetime. He expressed profound respect, stating that they were honoured by the Khalifa’s presence, as he was the second Khalifa of the Promised Messiahas and the Imam of the Ahmadiyya Movement. He then requested that Huzoor[ra] address the audience.

Hazrat Khalifatul Masih II[ra] stood up and spoke in English, with the audience’s eyes fixed on him, listening intently.

Huzoor[ra] said:

“Mr President, sisters, and brothers! First and foremost, I thank God Almighty for inspiring the organisers of this conference to encourage people to reflect on the question of religion in this way and to listen to lectures on different faiths, eventually giving a thought as to which religion should be accepted.

“I then ask Chaudhry Zafrulla Khan Sahib, one of my followers, to read my paper. I am not accustomed to reading papers myself, even in my own language. I usually speak extemporaneously and for as long as six hours at gatherings attended by 10 to 12 thousand people.

“The matter of religion is not limited to this worldly life but continues into the hereafter, and a person’s eternal peace is linked to their faith. Therefore, I urge you to reflect on it thoughtfully, and I hope you will listen with attention.”

Chaudhry Zafrulla Khan[ra] then rose and read the paper in a powerful and impactful way. Although he had been suffering from a sore throat in the days leading up to this, God Almighty supported him as he read, and the audience was filled with a sense of awe and inspiration. By the time the final message was read, the atmosphere was truly remarkable.

At the end of the paper, the president offered his congratulations, and the crowd gathered from all directions. He expressed the audience’s gratitude, which they reciprocated with prolonged cheers

Majlis Khuddam-ul-Ahmadiyya

USA holds 54th ijtema

Ahtesham Najeeb Chaudhry

Nazim-e-A’la ijtema

Majlis Khuddam-ul-Ahmadiyya and Majlis Atfal-ul-Ahmadiyya USA held its 54th ijtema at the Baitur Rahman Mosque in Silver Spring, Maryland, on 11-13 October 2024. The ijtema was attended by a Markazi representative, Syed Amer Safir Sahib, serving as the Chief Editor of The Review of Religions

The highlight of the programme was the special message sent by Hazrat Khalifatul Masih Vaa. The formal proceedings began on 11 October, after the Jumuah prayer, with the flag hoisting and opening session presided over by Syed Amer Safir Sahib, who addressed the members. Following this, khuddam and atfal independently held their programmes as separate arrangements were made for both auxiliaries. The ijtema included various academic and sports competitions.

The MKA Hub is a staple feature of the ijtema. This year, a new addition was the outdoor stage where several engaging talks and panel discussions were organised, including sessions on “The Existence Project vs Top Atheist TikToks”, “Mental Wellbeing”, “Finding Your Match Made in Heaven”, “Justice in Gaza”,

“Raising Children in the Modern World”, “Conquering Personal Struggles with Faith”, “Managing Finances” and “Emergency Readiness”. On Saturday evening, an Urdu mushaira was held, followed by an Urdu discussion with Sadr Majlis

On Friday evening, an address was delivered by Sadr Majlis Khuddam-ulAhmadiyya USA, Abdullah Dibba Sahib, on the theme of the year. On Saturday, two sessions were held in the main ijtema gah, the first titled “Fulfilling our Pledges through Wasiyyat” and the second, a keynote address and question and answer by Syed Amer Safir Sahib, on Saturday

evening.

After the opening session, Majlis Atfal-ul-Ahmadiyya began their ijtema activities. On Saturday afternoon, atfal had a session with Amer Safir Sahib. The ijtema concluded on Sunday, with the closing session presided over by Amer Safir Sahib. Dr Faheem Younus Qureshi Sahib, Naib Amir Jamaat USA also delivered an address on the theme of the year. After the award ceremony, Amer Safir Sahib addressed the attendees. The ijtema was attended by 1,958 participants, including 1,145 khuddam, 440 atfal and 373 guests, with 52 of the 53 majalis and all 10 regions being represented.

according to their custom, so much so that he was unable to speak for quite some time. Amid the applause, the president said, “On behalf of the audience, I thank the Khalifatul Masih for having so beautifully explained the religious truths [to them].” [...]

Sir Theodore Morison also remarked that attending to hear such invaluable thoughts was essential, as such insights are not heard every day.

One person commented that it was only through Huzoor[ra] that they came to know about Ahmadiyyat, and that previously, they were not aware of it. Dr Walsh, the head of the Free Church here, who had already been mentioned, is a renowned and eloquent speaker himself. He said, “I am very fortunate to have come here today.” Similarly, a professor of law remarked that this paper would open up a vast field of success for Ahmadiyyat and would be a “turning point.” He expressed his joy as though deeply satiated and satisfied, saying, “If I had spent thousands, I could not have achieved such happiness and success.” He shared that he saw some people literally leaping with joy.

In short, [this paper] is being mentioned everywhere, and expressions of joy are manifest. This day’s newspapers are all echoing these sentiments.

(Translated by Al Hakam from the original Urdu, published in the 21 October 1924 issue of Al Fazl)

Mosque Open Day held in Leicester, UK

Ibrahim Bonsu

President Jamaat-e-Ahmadiyya Leicester, UK

Jamaat-e-Ahmadiyya Leicester organised Mosque Open Day at the Baitul Ikram Mosque, on 20 October 2024, as part of the centenary celebrations of Hazrat Musleh-e-Maud’s 1924 visit to the UK and the inauguration of the Fazl Mosque. It was attended by 22 neighbours, including representatives from the Neighbourhood Policing team. The guests had the opportunity to tour the mosque and view the 1924 centenary exhibition. They also asked questions about Islam, Ahmadiyyat and Khilafat. Lajna Imaillah also had some presentations, including a hijab stand for the female guests to try on. Alhamdulillah, the programme received coverage in the local newspaper Leicester Mercury, both before and after the Open Day.

Friday Sermon

Mubarak Mosque, Islamabad, Tilford, UK

11 October 2024

Muhammadsa: The Great Exemplar

After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:

The Battle of the Ditch is being discussed nowadays. It was mentioned that the disbelievers had fled from the battlefield due to the storm that took place overnight. The following is recorded in history regarding the events after the disbelievers fled from the battlefield: When Allah the Almighty caused the armies to retreat from the Holy Prophetsa, he said:

“In the future, we will set out against the Quraish and they will not have the courage to set out against us.”

This is exactly what transpired after this; the Quraish did not have the courage to attack the Muslims, so much so that Mecca was conquered at the hands of the Holy Prophetsa. Nevertheless, in the morning, there was no opponent on the other side of the ditch; everyone had fled. Upon this, the Holy Prophetsa permitted the Muslims to return home, and everyone did so gladly. (Subul al-Huda wa al-Rashad, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut 1993, pp. 389390)

It is said that the siege of the ditch lasted for 15 days and according to one narration, it lasted for 20 days. It is also said that it lasted for approximately one month. (Imta’ al-Asma, Vol. 1, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 242)

Nine individuals were martyred during the Battle of the Ditch; one of them was Sa’d bin Mu’adhra who was wounded during this battle and passed away a few days thereafter. There was also Anas bin Aus, Abdullah bin Sahl, Tufail bin Nu’man, Tha’labah bin Ghanamah bin Adiyy, Ka’b bin Zaid, Qais bin Zaid bin Amir, Abdullah bin Abi Khalid and Abu Sinan bin Saifi bin Sakhr. There were two Companions who were martyred prior to this, who have already been mentioned; they had set out to gather information about the army of Abu Sufyan and were martyred there. As such, a total of 11 individuals were martyred. These two were Sulait and Sufyan bin Auf Aslami.

Three idolaters were killed: Amr bin Abd-e-Wudd, Naufal bin Abdillah bin

Mughirah and Uthman bin Munabbih. On the day of the Battle of the Ditch, i.e., on the day the disbelievers launched a ferocious attack, and the Muslims shot a flurry of arrows in response to their onslaught of arrows, he was also struck by an arrow and died from the wound after returning to Mecca. (Subul al-Huda wa al-Rashad, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut 1993, pp. 364-365, 390)

The outcome of the Battle of the Ditch was miraculous, as we have seen throughout history. In relation to this, Hazrat Mirza Bashir Ahmad Sahibra has written:

“After a siege of more or less, twenty days, the army of the disbelievers left Medina without success and victory, and the Banu Quraizah, who had also come out to aid them retired to their fortress. In this war, the Muslims did not suffer a great loss of lives; only five or six men were martyred. Sa‘d bin Mu‘adhra, who was the head chieftain of the Aus tribe, sustained such a heavy wound that in the end, he could not recover. This was a loss for the Muslims, which could not be compensated. Only three men from the army of the disbelievers were killed, however, in this battle, the Quraish received such a blow that afterwards, they could never muster the courage to round up a large group and set out like this again, or attack Medina. The prophecy of the Holy Prophetsa was fulfilled to the letter. After the army of the disbelievers had set off, the Holy Prophetsa also instructed the companions to return and the Muslims left the field of battle to enter Medina […] The battle of the ‘Ditch’ or ‘Confederates,’ which came to an unexpected and sudden end, was a very dangerous war.

“Until that time, the Muslims had never been faced with a crisis of such magnitude, nor were they ever subjected to such tribulation thereafter in the life of the Holy Prophetsa. This was a violent quake, which shook the edifice of Islam to its very foundation. Its horrific scenes dazzled the eyes of the Muslims, and their hearts began to reach their throats, and the weaker ones began to think that this was the end. The

jolts of this terrible quake shook them for about a month, more or less, and thousands upon thousands of bloodthirsty beasts besieged their homes, turning their lives bitter. This bitter affliction was doubled by the treachery of the Banu Quraizah, and at the heart of this entire conspiracy were those ungrateful Jews, whom the Holy Prophetsa had benevolently permitted to leave Medina in peace and security.

“It was due to the incitement of these very Jewish chieftains, that all of the renowned tribes of the Arabian desert became intoxicated in their animosity for Islam and converged upon Medina to expunge the Muslims. It is absolutely certain that on this occasion, if these wild beasts had gained the opportunity to enter the city, not a single Muslim would have survived, and the honour of a single chaste Muslim lady would not have been safe from the filthy attacks of these people. However, it was merely due to the Grace of Allah the Exalted and the Power of His unseen hand that this swarm of locusts was forced back without success and victory, and the Muslims, who were full of emotions of thankfulness and gratitude, returned to their homes with a breath of peace and satisfaction. The threat posed by the Banu Quraizah still existed just as before. These people had secured themselves in their strongholds with peace and security after having displayed their treachery in a most dangerous manner. They now presumed that no one could do them any harm; however, in any case, it was incumbent that their mischief be put to an end. Their presence in Medina was no less than a snake in the grass (an enemy in hiding) for the Muslims. The experience of the Banu Nadir taught that whether this snake was permitted out of its home or left inside, it always proved to be equally lethal.” (The Life and Character of the Seal of Prophetssa, Vol. 2, pp. 479-481)

Nevertheless, action was taken against the Banu Quraizah in what is known as the Battle of Banu Quraizah, which took place in Dhu al-Qa’dah in the year 5 AH, corresponding to March and April, 627

CE. The Holy Quran also mentions this event. (The Life and Character of the Seal of Prophetssa, Vol. 2, p. 487) Allah the Almighty states:

“And He brought those of the People of the Book who aided them down from their fortresses and cast terror into their hearts. Some you slew, and some you took captive. And He made you inherit their land and their houses and their wealth, and a land on which you had never set foot. And Allah has power over all things.” (The Holy Quran, 33:27-28)

A brief introduction to the Banu Quraizah is that it was a Jewish tribe comprising the descendants of Quraizah, who settled near Medina in a strong fortress. Thus, they became known as Banu Quraizah. Quraizah and Nadir were two brothers from the progeny of Prophet Aaronas. The descendants of the former became known as Banu Quraizah, and the descendants of the latter as Banu Nadir. (Tarikh al-Islam wa Wafayat al-Mashahir

wa al-A’lam, Dar al-Kitab al-Arabi 1990, p. 320; Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut 1993, p. 18)

As mentioned in previous sermons and in the details of the Battle of the Ditch, the Banu Quraizah betrayed the Muslims during the battle by assisting the Quraish against them. They broke the covenant that they had made with the Holy Prophetsa

After the Holy Prophetsa returned from the Battle of the Ditch, he and his Companions laid down their arms, and the Holy Prophetsa entered Hazrat Aisha’sra home. He called for water to wash his head. According to one narration, the Holy Prophetsa bathed, applied perfume and offered the Zuhr prayer.

Hazrat Aishara relates, “While we were inside the house, someone greeted us with peace. Upon his call, the Holy Prophetsa swiftly went to meet him, and I observed through the doorway that it was Dihyah Kalbi, who was dusting off his face and wearing a turban. The Holy Prophetsa leaned against his mount as they conversed. The man said, ‘O Messenger of Allahsa, you have laid down your arms, but by God, we have not.’” According to another narration, his words were, “‘Ever since we faced the enemy, the angels have not put down their arms. We are returning after having pursued our enemies (he said that the angels had not yet laid down their arms) until we reached Hamra’ al-Asad and Allah the Almighty defeated them. Now, come this way.’ The Holy Prophetsa inquired, ‘Where?’ He pointed toward the Banu Quraizah.’” Hazrat Aishara further relates, “I came back inside, and when the Holy Prophetsa also returned, I asked him, ‘I Messengersa of Allah, who was the man whom you were speaking with.’ ‘Did you see him?’ asked the Holy Prophetsa. I replied in the affirmative, upon which the Holy Prophetsa asked, ‘Did he resemble anyone you know?’ I replied, ‘He looked like Hazrat Dihyah Kalbi,’ however, the Holy Prophetsa said, ‘It was Gabriel.’” This clarifies the statement he made about the angels not having laid down their arms. It was Gabriel who was telling him to go to the Banu Quraizah.

Thus, the Holy Prophetsa had an announcement made that everyone should advance toward the Banu Quraizah, and that the Asr prayers would be offered there. Upon hearing the announcement, the Companions made their way immediately.

Here, we see the Companions’ standard of obedience and devotion. During their journey, the time for Asr prayer came upon them, and it was likely that the time for prayer would pass before they could offer it. In fear of missing the time for prayer, some Companions offered the Asr prayer then. According to Fath al-Bari, the commentary of Sahih al-Bukhari, some Companions remarked that because the Holy Prophetsa instructed to offer the Asr prayer upon reaching the Banu Quraizah, they would offer their prayers in accordance with that instruction even if the time for prayers would pass. According to narrations, they arrived at their destination when the sun had already set, and they offered the Asr prayer upon their arrival. The Holy Prophetsa did not object to both groups of companions, neither those who offered the prayer for fear that the time for prayer would elapse, nor those who offered the

prayer at the Banu Quraizah after the sun had set. The Holy Prophetsa called upon Hazrat Alira and conferred upon him the army’s black flag known as ‘Uqab’. (Sahih al-Bukhari, Kitab al-Maghazi, Bab marja’i n-nabisa mina l-ahzab, Hadith 4117, 4119, 4122; Fath al-Bari, (under Hadith) Kitabl al-Maghazi, Vol. 7, Qadimi Kutub Khana, Karachi, pp. 519-520; Subul al-Huda wa alRashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut 1993, pp. 3-4; Al-Sahih min Sirah al-Nabi al-A’zamsa, Vol. 12, Al-Markaz alIslami lil-Dirasat, p. 10)

These accounts have been mentioned in Sahih al-Bukhari and other historical literature.

There are some more details. Firstly, the Holy Prophetsa sent Hazrat Alira with some troops as the front-runners of the army, and then he followed behind them himself. (Sharh al-Zurqani ala al-Mawahib alLadunya, Vol. 3, Dar Al-Kotob Al-Ilmiyah, 1996, pp. 68-69)

Hazrat Mirza Bashir Ahmad Sahibra writes about these accounts as follows:

“When the Holy Prophetsa became free from the Ghazwah of the Ditch and returned to the city, he had barely put off his arms and bathed, when he was informed by way of divine indication that until a verdict had been settled with respect to the treachery and rebellion of the Banu Quraizah, the Holy Prophetsa should not have laid in his arms. The Holy Prophetsa was then informed that he should march towards the Banu Quraizah at once. Upon this, the Holy Prophetsa made a general announcement to the companions directing that everyone should set out towards the fortresses of the Banu Qurairah and that the ‘Asr Salat would be offered there. Furthermore, the Holy Prophetsa dispatched Hazrat ‘Alira with a detachment of companions ahead of the army.” (The Life and Character of the Seal of Prophetssa, Vol. 2, p. 485)

This has also been mentioned earlier in reference to Hazrat Aishara. In any case, it was a vision, as Hazrat Mirza Bashir Ahmad Sahibra also wrote, and it may be that Hazrat Aishara also witnessed this event in a state of vision, and this does occur.

The mention of the expedition towards Banu Quraizah is as follows: the Holy Prophetsa appointed Hazrat Ibn Umm Maktumra as the leader of Medina and set out towards the Banu Quraizah on a Wednesday, whilst seven days remained in the month of Dhu al-Qa’dah. The Holy Prophetsa donned his weapons and armour, a helmet, and took a spear in his hand. He hung a shield around his neck and mounted his horse, who was named Luhaif. The Muslims had 36 horses, and the Holy Prophetsa set out alongside his Companions. Ibn Sa’d states that 3,000 people were with him. As previously mentioned, Hazrat Alira had already reached the Banu Quraizah along with a group of Muhajirin and Ansar Hazrat Abu Qatadahra states, “We arrived at Banu Quraizah, and Hazrat Alira planted the flag in front of the fortress. When they saw us, they were convinced that a battle would take place. Then they locked themselves inside their fortresses and began cursing at the Holy Prophetsa and his noble wives.” Hazrat Abu Qatadahra narrates, “We remained silent and did not respond to their curses, saying that now only the sword will decide between us.” The Holy Prophetsa also reached the Banu Quraizah, and settled at a

place called B’ir Unna, near the mountain adjacent to the Banu Quraizah. (Al-Tabaqat al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, 1990, p. 57; Subul al-Huda, Vol. 5, Dar AlKotob Al-Ilmiyah, Beirut, pp. 5-6)

It is also called Bi’r Anna, and it is one of the wells of Banu Quraizah. The detailed account regarding this in Life and Character of the Seal of Prophetssa by Hazrat Mirza Bashir Ahmad Sahibra is as follows:

“When Hazrat ‘Alira reached there, instead of expressing remorse and seeking forgiveness and mercy for their treachery and rebellion, the Banu Quraizah (which included Huyayy bin Akhtab, head-chieftain of the Banu Nadir, who was the principal originator of this rebellion and had joined them according to his promise), openly abused the Holy Prophetsa. Furthermore, in a very shameless and wicked manner, they used very vile tongues against the Azwaje-Mutahharat [noble wives of the Holy Prophetsa] as well.

“Shortly after Hazrat ‘Alira and his contingent had set off, the Holy Prophetsa put on his arms and left Medina as well. At the time, the Holy Prophetsa was mounted on horseback accompanied by a large group of companions. When the Holy Prophetsa neared the fortresses of the Banu Quraizah, he found Hazrat ‘Alira waiting to receive him. Hazrat ‘Alira had returned back to some distance from the fortresses, and submitted to the Holy Prophet, ‘O Messenger of Allah! I believe there is no need for you to proceed any further in person. God-willing, we shall be sufficient.’

The Holy Prophetsa understood and said, ‘Have the Banu Quraizah used ill tongue against me?’ (He saw that Hazrat Alira was stopping him and assumed that they were using vile language.) ‘Yes, O Messenger of Allah,’ responded Hazrat ‘Alira. The Holy Prophetsa said, Never mind:

“Meaning, ‘Moses was subjected to even greater pains on account of these people.’ Hence, the Holy Prophetsa marched forward and upon reaching a well of the Banu Quraizah, set up camp.” (The Life and Character of the Seal of Prophetssa, Vol. 2, pp. 485-486)

According to one narration, the Holy Prophetsa said to Hazrat Alira, “There is nothing to worry about; they do not have the courage to insult me in my presence.” Then, he proceeded forward with great calmness and dignity. (Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut 1993, pp. 5-6)

There is also a mention of the food of the Muslims during this battle. All the Companions gathered by the Holy Prophetsa by the time of Isha [night] prayer, and Hazrat Sa’d bin Ubadahra sent a camel loaded with dates for the Holy Prophetsa and the Muslims. On that day, the Holy Prophetsa said, “How great a food are dates.” (Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut 1993, p. 6)

Further details about the siege of the Banu Quraizah by the Muslims are as follows: The Holy Prophetsa advanced at the time of Suhur [pre-dawn meal] and placed the archery contingent at the vanguard. They surrounded the fortresses of the Jews, raining arrows upon them and hurling stones, and the Jews also shot arrows from their fortresses, until the evening. Then,

they stayed the night near the fortresses, and the Muslims kept attacking the Jews in turns. The Holy Prophetsa kept ordering the Muslims to continue shooting arrows, to the extent that the Jews became certain that they would be destroyed, and ceased shooting arrows at the Muslims, saying, “Spare us, and let us negotiate.”

The Holy Prophetsa agreed. They sent Nabbash bin Qais to the Holy Prophetsa. He asked the Holy Prophetsa to allow them to leave, just as the Banu Nadir were allowed to leave, and that he [i.e. the Holy Prophetsa] could take their wealth and weapons and spare their lives. They would leave the city with their women and children. This was the offer from the Jews. He said that they would take only what one camel of theirs could carry. But the Holy Prophetsa refused. Then Nabbash said, “We do not need the wealth that our camels can carry.” The Holy Prophetsa still refused and said that they must surrender to his judgment. But he refused to surrender to the ruling of the Holy Prophetsa, and returned to his people. (Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut 1993, p. 6)

After this, the leaders of the Banu Quraizah consulted among themselves. When Nabbash came to his people and informed them of these circumstances, and the siege became protracted, the leader of Banu Quraizah, Ka’b bin Asad, addressed the people of his nation and said, “By Allah, you are facing a trial that you behold with your very own eyes. I shall present three options to you. Accept whichever one of them you prefer.” They asked, “What are they?” Ka’b bin Asad said, “That we should accept the obedience of Muhammadsa and believe that he is truthful, for I swear by Allah, you know full well that he has been sent as a prophet, and this is the same person whom you see mentioned in your scriptures. And due to our accepting him, your lives, your wealth, and your women will be protected. By God, you know that Muhammadsa is a prophet, and the only thing that has prevented us from joining him is that he is from the Arabs and not from the Children of Israel. Thus, wherever he is, Allah Himself has made him a Prophet.” Meaning whatever he is, God has made him as such. This is abundantly clear. He said, “I did not even wish to break the treaty, but this difficulty and trial has come about due to Huyayy bin Akhtab.” He was sitting nearby. Then Ka’b said, “Do you remember what Ibn Jawas (an ancient Jewish scholar) said to you when he came to you? He said, ‘I have left the land of wine, vinegar and dates (Jerusalem) and have come to the land of water, dates and barley.’” People asked why this was. Ka’b bin Asad said that the elder said, “A prophet will manifest in this land and if I am alive at that time, I will follow him and I will help him. And if he comes after me, then beware not to let anyone deceive you about him (meaning they should not reject him, but should accept him); follow him, help him and become his friends. I have believed in both scriptures; the one that came before and the one that came after (meaning he also believed in the book revealed to the Holy Prophetsa). Convey my greetings to him and tell him that I attested to his truth.’” Then Ka’b said, “Come, let us follow him (Muhammadsa) and attest to his truthfulness.” Upon hearing this, the people

of the Banu Quraizah said, “We will never abandon the decree of the Torah, the book of Moses, and we will never trade it for any other scripture.” Ka’b said, “If you do not accept what I say, then the second option is that we should kill our children and wives, wield our swords and attack Muhammadsa and his Companions – there would be nothing holding us back – until either we win, or Muhammadsa is victorious. If we are killed, then only we will die; we will not have any progeny to worry about. If we are victorious, then I swear by my life, we can have other progeny and wives.” The people said, “Shall we kill the innocent? What joy will there be in life without them?” Then Ka’b said, “If you do not accept this either, then tonight is Saturday, the Sabbath and it is likely that Muhammadsa and his Companions are not expecting anything from us tonight. So, attack them. Perhaps we can delude Muhammadsa and his Companions.” They said, “How can we ruin our Sabbath by doing something which none before us have done except one who you know and it is not lost upon you how he was abased.” Thus, all three of Ka’b’s proposals were rejected.

After Ka’b, another Jewish man, Amr bin Sauda’, said, “O Jewish people, you made a pact with Muhammad[sa] and you broke the agreement that had been made between you. I was not part of this treaty, nor am I with you in your deception. If you refuse to accept his religion, then at least remain steadfast upon Judaism (if you are going to oppose him, then at least remain firm upon the Jewish teachings) and give them the Jizyah. By God, I do not know if he will accept this or not.” They said, “We will not show any respect to the Arabs just to save our lives. (This will never happen; we will not offer this.) We would prefer to die.” Amr said, “I disassociate myself from you.” That same night he left the fortress. He passed by the Holy Prophet’ssa guards who were under the leadership of Hazrat Muhammad bin Maslamahra. He asked, “Who goes there?” He replied, “Amr bin Sauda.” Hazrat Muhammad bin Maslamahra said, “You may pass,” and said:

“O Allah, do not deprive me of the virtue of covering the faults of the noble.”

He then let him pass, and he went to the Holy Prophet’ssa mosque, where he remained until the morning, at which time he departed. Where exactly he went could not be determined. When this was mentioned to the Holy Prophetsa, he said, “He is someone whom Allah saved on account of his loyalty.” (Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob AlIlmiyah, Beirut 1993, p. 6)

Similarly, after being influenced by Ka’b’s words, three more individuals left the fortress that night and joined Islam, saving their lives, families, and wealth. (Subul alHuda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut 1993, pp. 6-8)

There is an incident mentioned of Hazrat Abu Lubabahra. It is recorded that the Holy Prophetsa increased the pressure upon the fortresses. When the siege became too suffocating, they sent a message to the Holy Prophetsa on the night of the Sabbath

Editor-in-Chief:

requesting Hazrat Abu Lubabah bin Abd al-Mundhirra to be sent to them in order to consult with him about their situation. He was a respected member of the Aus, an allied tribe of the Banu Quraizah. The Holy Prophetsa sent him. When they saw Hazrat Abu Lubabahra, the men started going towards him and the women and children started crying before him. Hazrat Abu Lubabah’sra heart softened for them; and this had been their plan. Ka’b bin Asad said, “O Abu Lubabah, we have selected you alone. Certainly, Muhammad is not willing to accept anything except his own decision. Do you think we should accept his decision?” Hazrat Abu Lubabahra replied, “Yes.” And he gestured with his hand across his neck, making a killing motion. He motioned across his neck like this.

Hazrat Abu Lubabahra says, “By Allah, I was still standing in the same place when I felt that I had betrayed Allah and His Messengersa. I was ashamed for making this gesture and recited:

“[‘Surely to Allah we belong and to Him shall we return’]. As I left the fortress, my beard was wet with tears. People had been waiting for me to return, but I took another path from behind the fortress and went to the mosque. I avoided going to the Holy Prophetsa. I tied myself to a pillar (as a punishment). I said that I would not move from there until either I died or Allah accepted my repentance for what I did. I vowed to Allah the Almighty that I would never set foot on the land of the Banu Quraizah nor would I look at that dwelling where I betrayed Allah and His Messengersa

“When the Holy Prophetsa heard that I had left and about what I had done, he said, ‘Leave him be until Allah the Almighty makes a decision about him. Had he come to me, I would have prayed for his forgiveness. Since he did not come to me and he left, leave him alone.’”

Hazrat Abu Lubabahra says, “I was in great anguish. For many nights I did not eat or drink anything. I kept saying that I would remain in that state until either I died or Allah accepted my repentance. I would recall the dream I had seen when we were laying siege to the Banu Quraizah; I saw that I was in a foul-smelling dark dirt, and I was unable to come out of it. I was about to die due to the foul odour. Then I saw a stream and I saw that I was bathing in it until I was clean and then I smelled a pleasant fragrance. I asked Hazrat Abu Bakrra about the interpretation of this dream and he said, ‘You will find yourself facing a situation which will cause you grief but then you will be saved from it.’ Hence, as I was tied up, I would remember the words of Hazrat Abu Bakrra and hoped that Allah would reveal something about the acceptance of my repentance.” He says, “I remained in that state until I was so weak that I could no longer hear anything. (He was tied to a pillar.) The Holy Prophetsa would see me.”

Ibn Hisham says that he remained tied up for six nights. Eventually, Allah the Almighty revealed the following verse about Hazrat Abu Lubabah’sra repentance:

“And there are others who have acknowledged their faults. They mixed a good work with another that was evil. It may be that Allah will turn to them with compassion. Surely, Allah is Most Forgiving, Merciful.’” (The Holy Quran, 9:102)

The verse regarding Hazrat Abu Lubabah’s forgiveness was revealed to the Holy Prophetsa during Sehri [the time of the pre-dawn meal] whilst he was at Umm-e-Salamah’sra house. Hazrat Umm-eSalamahra relates, “I saw the Holy Prophetsa smiling at the time of Sehri. I asked, ‘O Messenger of Allahsa, may Allah always keep you smiling. What is it that makes you smile?’ He replied, ‘There is glad tiding is for Abu Lubabah.’ I then asked, ‘O Messengersa of Allah, shall I convey the glad tiding to him?’ He answered, ‘Why not? Convey the glad tiding to him’” (She then stood at the doors to her room and proclaimed), ‘O Abu Lubabah! Rejoice, for Allah Almighty has accepted your repentance.’ The people then went to untie him. Hazrat Abu Lubabahra stated, ‘No. Only the Holy Prophetsa shall untie me.’” He said, that if anyone was to untie him, it should be the Holy Prophetsa.

Then, when the Holy Prophetsa went for the Fajr prayer, he untied him with his blessed hands. Hazrat Abu Lubabahra said, “O Messengersa of Allah, my repentance shall be that I shall leave all those homes of my people in which I committed a sin, and I shall give all of my wealth in alms in the way of Allah and His Messenger. The Holy Prophetsa stated, “O Abu Lubabah, one-third is sufficient for you.” (Subul alHuda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut 1993, pp. 8-9)

In any case, it is evident that the details of this incident regarding Hazrat Abu Lubabahra are not found in the Sihah Sittah [six authentic books of hadith]. It is possible that Hazrat Abu Lubabah’sra indication of killing the people was just a result of his own thinking, but nonetheless, it is mentioned in history.

Hazrat Mirza Bashir Ahmad Sahibra has also mentioned the details of this incident. He writes:

“Finally, when the Banu Quraizah became weary of the siege, they devised a plan. Their idea was to invite a Muslim to their fortresses who held relations with them and was easily swayed due to his simplicity, so that they could attempt to ascertain what the Holy Prophetsa had in mind concerning them. Hence, they sent an emissary to the Holy Prophetsa requesting that Abu Lubabah bin Mundhir Ansarira be dispatched to their stronghold so that they could consult him. The Holy Prophetsa permitted Abu Lubabahra and he went to their fortress. The chieftains of the Banu Quraizah had planned that as soon as Abu Lubabahra entered the fortress, in an attempt to fully impress the pains of their affliction and hardship upon his heart, all the Jewish women and children would surround him and begin weeping and wailing.

“As such, Abu Lubabahra fell into this trap, and as soon as he entered their fortress, he began to feel pity for their so-called ‘affliction.’ When the Banu Quraizah inquired, ‘O Abu Lubabah, our state is before you, shall we step out

of our fortresses leaving our fate to be decided by Muhammad[sa]?’ Abu Lubabahra spontaneously responded in the affirmative, but at the same time passed his hand across his throat, indicating that they would be sentenced to death. This was absolutely false and the Holy Prophetsa had not even slightly insinuated any such intention. However, being influenced by their demonstration of misery, the thoughts of Abu Lubabahra began to flow so emotionally in the direction of pain and suffering that his ideas did not fall short of death. This false sympathy of Abu Lubabahra (due to which he felt remorse himself afterwards as well and, in this regret, tied himself to a pillar in the mosque, until the Holy Prophetsa forgave him and untied him with his own hand), became the source of the Banu Quraizah’s ruin. They stubbornly insisted that they would not leave their fortresses and hand themselves over to be judged by the Holy Prophetsa.” (The Life and Character of the Seal of Prophetssa, Vol. 2, pp. 487-488)

In any case, details of this will continue in the future, insha-Allah

The Ahmadis in Pakistan should pray for themselves as well. These days, attempts are being made to strain their circumstances in the land as much as possible. They should strive more than ever before to attain the pleasure of Allah the Almighty, because, as I mentioned, their conditions continue to worsen. May Allah the Almighty bestow His blessings and mercy. Similarly, those Ahmadis of Pakistani origin living around the world should especially pray for their Pakistani brothers. May Allah the Almighty grant them salvation from these difficulties. Similarly, pray for the Ahmadis of Bangladesh as well. They should also pray for themselves. May Allah the Almighty protect them against every evil. The Ahmadis there are also facing great difficulties.

Pray for the Ahmadis in Algeria. May Allah the Almighty protect them against every evil. They are also facing sanctions and being imprisoned. May Allah the Almighty keep them firm in faith.

The Ahmadis in Sudan are also facing difficult circumstances due to the war there; pray for them as well.

Everywhere, those who profess the Islamic creed are facing difficulties at the hands of others who also profess the Islamic creed. This is why those who are opposed to Islam are striving so boldly to harm Muslims. You must pray a great deal. Allah the Almighty can hold back the Israeli government, the American government, and other major powers. He possesses all power. However, for this to happen, Muslims will also have to act in a way that achieves the pleasure of Allah the Almighty and they will have to set examples of living together as brothers. Mutual disputes will have to end, yet we do not see this happening anywhere. It is only when this happens that God’s promises of help will be fulfilled. They cannot be fulfilled without this. Muslims will have to become believers. May Allah the Almighty enable us and all Muslims to do so.

(Official Urdu transcript published in the Daily Al Fazl International, 1 November 2024, pp. 2-7. Translated by The Review of Religions.)

Qaasid Muin Ahmad | Executive Editors: Ataul Fatir Tahir, Aqeel Ahmed Kang

Research: Awwab Saad Hayat, Iftekhar Ahmed

Jalees Ahmad, Ata-ul-Haye Nasir

Tahmeed