Beating the winter blues and optimising the colder months
Allah’s nearness to His servants
We’ve all experienced it. That subtle, or not-so-subtle, shift in mood as winter approaches. The extra effort it takes to get out of bed. Motivations dwindle as the days get colder and darker in what we commonly know as “winter blues”.
There is only one culprit at play here: reduced sunlight.
As daylight hours decrease, our body’s circadian rhythm becomes disrupted, leading to a significant drop in serotonin – the neurotransmitter responsible for regulating mood. Moreover, the lack of sunlight causes a decrease in vitamin D production and disrupts melatonin levels, which further impacts our emotional and physical well-being.
In more severe cases, this change is known as Seasonal Affective Disorder (SAD). The nature and severity of SAD varies from person to person. For some it may be mild, while for others it can be severe and have a significant impact on their day-to-day life. (“Seasonal affective disorder”, www.nhs.uk)
The symptoms might sound all too relatable: persistent low mood, loss of pleasure in normal activities, reduced energy, difficulty concentrating, changes in sleep patterns (sleeping more than normal and having trouble waking up), and increased appetite – particularly for carbohydrate-rich foods.
So, how do we properly face these challenging months?
First and foremost, we have to recognise that our mental health is just as important as our physical health. The way we wrap up warm to protect ourselves from the cold, we should also take steps to protect our emotional well-being.
The importance of not isolating oneself and keeping social connections as a way to ward off feelings of stress, anxiety and depression has been emphasised by Hazrat Khalifatul Masih Vaa:
“Socialise with people, whether it is
at home, in internal Jamaat gatherings, or externally in the wider world.” (“Mental Health - Question on Anxiety & Depression”, www.youtube.com) Exercise is one of the most important things we can do. It doesn’t have to be extreme fitness regimens – simple, consistent movement can change everything. There are even many ways to stay active whilst remaining indoors when the weather becomes too extreme. Home-workout routines that require minimal equipment can be easily integrated into daily life. But
Hazrat Abu Hurairahra narrated: The Prophet, peace and blessings of Allah be upon him, said, “Allah the Exalted says: ‘I am as My servant expects Me to be, and I am with him when he remembers Me. If he remembers Me within himself, I remember him within Myself; and if he remembers Me in a gathering, I remember him in a gathering better than theirs. If he draws near to Me by a hand’s span, I draw near to him by an arm’s length; if he draws near to Me by an arm’s length, I draw near to him by a fathom’s length; and if he comes to Me walking, I go to him running.’” (
Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
Sahih al-Bukhari, Kitab at-tawhid, Bab qawlillahi
Purpose of my advent
“God Almighty has appointed me for this very purpose: to instil taqwa [righteousness] and a true faith in Him, which safeguards one from sin. God Almighty does not desire a ransom but rather true taqwa.” (Malfuzat [1984], Vol. 5, pp. 120-121)
Ahmadi martyred in Bangladesh
During his Friday Sermon, delivered on 15 November 2024, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, mentioned the virtuous attributes of a young martyr from Bangladesh. Huzooraa said:
“Shaharyar Rakeen was the son of Muhammad Abdullah Wahhab Sahib of Bangladesh. [...] Following the fall of the government on 5 August—(Bangladesh has faced significant unrest in recent times)— chaos spread across the country, and opponents of Ahmadiyyat took advantage of the situation to attack the Jamaat in Ahmadnagar. (There had been prior attacks here as well.) The opponents went about burning down the homes of Ahmadis and set fire to the mosque. They then moved towards Jamia and the jalsa gah. While they were unable to breach Jamia, they approached the jalsa gah from the rear and surrounded the khuddam stationed there for its protection, attacking them repeatedly. During this assault, Shaharyar sustained a severe head injury. Despite receiving
medical treatment for three months, he passed away on 8 November at the age of 16, thereby attaining the honour of martyrdom.”
Huzooraa then spoke about the noble qualities of the martyr and led his funeral prayer in absentia after the Friday prayer.
<< Continued from previous page
for those who love the elements, brisk and long walks whilst wrapped up warm can work wonders.
Physical activity triggers the release of endorphins – the natural mood elevators. Just 30 minutes of moderate exercise can significantly reduce symptoms of depression and anxiety.
Our body is a trust from Allah, and caring for it is a form of worship.
Nutrition also plays a crucial role in managing seasonal emotional challenges. Vitamin D supplements, foods rich in omega-3, and a diet focused on whole grains, lean proteins, fresh fruit and vegetables can help combat the physiological impacts of seasonal changes.
In difficult times, the community of the Jamaat becomes our greatest haven. Huzoor’saa guidance emphasises the power of social connections. Making a habit of going to the mosque daily can be a lifechanger. The spiritual benefits go without saying, but regularly socialising with friends in a “positive vibes only” manner goes a long way.
For those experiencing more intense symptoms, seeking professional help is paramount:
“Mental health issues such as depression are an illness like any other and so they should be diagnosed and treated properly. No one should make fun of those suffering or take it lightly”. (“Head of Ahmadiyya Muslim Community Speaks about the Importance of Supporting those who are Suffering with Mental Health Issues”, www. pressahmadiyya.com)
Islam teaches us that every challenge is an opportunity for growth. These winter months are a golden chance to develop ourselves. We can double down on our work, really focus on fitness, give more time to family and loved ones, and most importantly, strive to strengthen our connection with Allah.
The nights are longer and the days are shorter. We can get enough sleep during the night and still wake up for Tahajjud. Fasting becomes easier as the daylight hours are less. Therefore, getting through this winter season is about maintaining a “glass halffull” approach.
The Holy Quran teaches us that with every hardship comes ease. The darkness of winter is temporary. Light will return. But in the meantime, we must make sure to establish healthy habits that will improve our positivity, mood, mental health, and overall well-being. This will not only help us now, but also in the long run.
Lajna Imaillah Toronto
West Region hold interfaith symposium
Syed Mukarram Nazeer Canada Correspondent
On 27 October 2024, Lajna Imaillah Toronto West Region, Canada, held an interfaith symposium, reported Al Hakam Canada Lajna Reporter, Amna Shah Sahiba.
The symposium brought 140 women, including 40 non-Ahmadi guests from diverse religious backgrounds, together for an open dialogue on the topic of “Understanding Suffering Through the Lens of My Faith.”
The Holy Quran exhibition invited guests to explore translations in multiple languages. A “peace booth” was organised where tables were filled with thoughtful sayings of Hazrat Khalifatul Masih Vaa A booth was set up on women’s rights in Islam. The “Wheel of Truth” booth offered an interactive experience where participants could spin a wheel to learn about different Islamic facets, including “Uncover truths,” “Dispel misconceptions,” and the “Essence of peace in Islam.”
The symposium started at 2:30 pm
with recitation from the Holy Quran, and was presided over by Regional Sadr Lajna Imaillah Toronto West, Iffat Malik Sahiba. A brief video clip of Huzooraa calling for global peace set the tone. Opening remarks were delivered by the Regional Tabligh Incharge, Maliha Sattar Sahiba.
Representatives from three major religions – Buddhism, Christianity, and Islam – shared perspectives on understanding suffering through the lens of their respective faiths. Dr Ranjini George Philip represented Buddhism, Angela De Caro represented Christianity, and Khaula Sattar Sahiba represented Islam Ahmadiyyat.
Following the individual speeches from each faith, guests had the opportunity to send their questions to the speakers for a question-and-answer session. Secretary Nasirat-ul-Ahmadiyya Canada, Nudrat Chaudhry Sahiba, delivered concluding remarks.
The formal event concluded with a silent prayer.
Photo courtesy of Tahmeed Ahmad
Hazrat Mirza Ghulam Ahmadas, In His Own Words
UK’s assisted dying bill
A profound ethical debate of our time
Mohammad Ehsan Ahmad Final-year student, Jamia Ahmadiyya UK
The right to die of one’s own volition has emerged as one of Britain’s most profound moral debates, as Labour MP Kim Leadbeater prepares to introduce an assisted dying bill to Parliament for deliberation and parliamentary voting on 29 November. At its heart lies a deeply complex question: Should terminally ill patients, facing their final 6-12 months of life, have the legal right to choose when and how they die?
The British public appears to have made up its mind, with 73% of Britons supporting doctor-assisted suicide for the terminally ill. ( www.bbc.com/mediacentre/2023/liz-carrfilm-assisted-dying)
Yet beneath these numbers lies an array of concerns, some of which have been raised by actress and disability rights activist Liz Carr. She argues that society applies a troubling double standard: “If a non-disabled person wants to commit assisted suicide, it’s seen as a tragedy … if a disabled person does, it’s a release.” (www. independent.co.uk/arts-entertainment/tv/ reviews/better-off-dead-liz-carr-assisteddying-b2542849.html)
Studies have raised crucial concerns about the psychological state of those seeking assisted death. Research presented at the International Psycho-Oncology Society revealed a troubling correlation. Many terminally ill patients requesting euthanasia struggled with major depression. (“Desire for death in the terminally ill”, American Journal of Psychiatry; “Desire for death in cancer patients – an Indian Study”, Presented at the International Congress of the International Psycho Oncology Society, Copenhagen 2004)
This pattern extends beyond terminal illness as studies have documented suicide attempts across a spectrum of mental health conditions, from depression and schizophrenia to substance abuse and obsessive-compulsive disorder. (“Long term suicide risk of depression in the Lundby cohort 1947-1997-severity and gender”, Acta Psychiatr Scand [2008]; “Suicide and schizophrenia”, Psychiatry [2005]; “A prospective investigation of suicide ideation, attempts, and use of mental health service among adolescents in substance abuse treatment”, Psychology of Addictive Behaviors [2008])
This begs the question: Should personal suffering, whether physical or psychological, justify the choice to end one’s life?
The Islamic perspective offers a profound counterpoint to this dilemma. In Islam, life itself is viewed as a divine gift, not merely in times of joy, but perhaps most
This view reframes “suffering” not as meaningless torment, but as a temporary test of faith and resilience, as stated in the Holy Quran “with hardship comes ease”, providing a powerful source of purpose by suggesting that our steadfastness in the face of adversity holds deeper meaning in the broader context of this life and the hereafter.
As regards this question, Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh, said:
“According to the Holy Quran, life is not our possession. We do not own life. And the sanctity of life is so important that temporary suffering must not be permitted to interfere with the inviolable principle of sanctity of life. So, once you begin to give right to people to take either their own life with the excuse that they are suffering or to take somebody else’s life because that person is suffering [by saying], ‘Alright, you can take my life’ […] there will be no end to it.
“It doesn’t seem to have any solution because people’s threshold of suffering, or tolerance of suffering, changes. Some people, at the slightest pain, kick up a shindy about it and raise the roof, while some suffer so patiently to such a degree that it’s unbelievable. How can you project yourself into the mind of a person and judge really this has gone beyond the normal level of suffering?
“Sometimes suffering is not meant to be pain. A mother suffers for the suffering of the [unwell] child. A son suffers for the suffering of his [poorly] mother, or a daughter for the suffering of his [frail] father.” (Hazrat Mirza Tahir Ahmadrh, Question & answer session, 21 January 1996)
However, one may argue the bill’s restrictions are unfair, limiting it to those with 6-12 months to live, seeing this as the level when one can judge the suffering as “beyond the normal level of suffering”.
Islam teaches us to put our trust in God at all times, even when all seems to be lost.
We learn a valuable lesson when, while fighting on the Muslim side, a brave warrior put himself in harm’s way and valiantly fought the enemy. Such was his gallantry that onlookers were left stunned. But as he stumbled to the ground, a result of the heavy injuries he incurred, he pulled out some arrows from his quiver and stabbed himself to death. The Prophetsa disapproved of this act. (Sahih al-Bukhari, Kitab al-Janai‘iz, Hadith 4203)
The Prophet’s disapproval shows that even when the inevitable seems to be happening, one should have complete trust in Allah. And what is complete trust? To accept that we surely belong to Allah, and to
Him we shall return when He sees fit.
When trapped with Abu Bakrra in the Cave of Thaur as the enemy closed in, when their capture and eventual end seemed inevitable, Prophet Muhammadsa demonstrated unwavering trust in Allah, saying “Be not concerned; surely, Allah is with us”. (Surah at-Taubah, Ch.9: V.40)
When the Prophetsa was violently chased out by the people of Taif, soaked in his own blood, he remained hopeful that if not them, their very own progeny would accept his message.
The Promised Messiah, Hazrat Mirza Ghulam Ahmadas was reminded of this lesson of putting complete trust in Allah and allowing Him to take control of a dire situation when, at the death of his father, Allah told him, “Is Allah not sufficient for His servant?”
Legalising assisted dying could severely undermine palliative care development. As Liz Carr notes, “I know so many people
who are suffering – not because of their condition, but because they need more than a 15-minute visit from a care worker.” (www.theguardian.com/society/article/2024/ may/14/liz-carr-acting-friendshipcampaign-against-assisted-dying)
Rather than offering a compassionate solution, assisted dying legislation might represent an abandonment of society’s responsibility to care for its most vulnerable members who may not necessarily opt for assisted dying. And so patients who don’t opt for this may either be neglected or seen as a burden on society, all of which would be entirely untrue and they would still be deserving of utmost care.
Islam teaches us to desire for others what we desire for ourselves. We must therefore ask ourselves: in our moments of deep suffering, would we want support and care, or would we want those around us to entirely give up hope?
15th ijtema of Majlis Khuddamul-Ahmadiyya Liberia
Farrukh Shabbir Lodhi Missionary, Liberia
Majlis Khuddam-ul-Ahmadiyya Liberia held its 15th annual ijtema on 19-20 October 2024.
The inaugural session was presided over by Nasir Ahmad Kahloon Sahib, a missionary, followed by academic and sports competitions. In the evening, Hazrat
Khalifatul Masih V’saa address was played, which he delivered on the occasion of the Centenary of the Fazl Mosque in London. The concluding session was presided over by Naveed Ahmad Adil Sahib, Amir Jamaat Liberia, who addressed the attendees. He emphasised that khuddam and atfal should fully participate in the tarbiyat classes to gain maximum benefit. The total attendance was 428.
This Week in History
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat
22-28 November
22 November 1931: On this day, Hazrat Musleh-e-Maudra was in Delhi to attend an important session of the Kashmir Committee. (Tarikh-eAhmadiyyat, Vol. 4, p. 462)
23 November 2013: On this day, Hazrat Khalifatul Masih Vaa delivered the keynote address at an event held by the Pan-African Ahmadiyya Muslim Association to celebrate the 50th anniversary of the independence of Algeria, Burundi, Malawi, Rwanda, and Uganda. (“World Muslim Leader Calls for Self-determination and Freedom of All Nations”, www. pressahmadiyya.com)
23 November 2015: On this day, Hazrat Khalifatul Masih Vaa delivered the keynote address at a special reception held in his honour at the Hilton Hotel on the island of Odaiba, Tokyo. More than 60 guests attended the reception, during which Huzooraa reflected on the consequences of the atomic bombings of Hiroshima and Nagasaki in 1945, and described them as “attacks that shamed humanity”. (“Head of Ahmadiyya Muslim Community delivers a historic address in Tokyo, Japan”, www.pressahmadiyya.com)
24 November 1989: On this day, Hazrat Khalifatul Masih IVrh instructed the Jamaat members to adopt these five basic characteristics:
1. The habit of speaking the truth
2. The use of a soft, humble and respectful way of speaking
3. Control over one’s feelings in a balanced manner
4. Sympathy for the poor and removing their misery
5. To be courageous and resolute in the way of Allah (Silsila Ahmadiyya, Vol. 4, p. 861)
25 November 1965: On this day, Hazrat Khalifatul Masih IIIrh visited Talim-ul-Islam College in Rabwah. Huzoorrh delivered a detailed and spiritually uplifting address to the students and faculty while
reminiscing about his memories with the institution. In fact, this was the first occasion after his election to the Khilafat that Huzoorrh visited this institution, where he had served for a long period as the principal. (Tarikh-eAhmadiyyat, Vol. 23, pp. 298-306)
25 November 1998: The noble project of building 100 mosques in Germany was introduced by Hazrat Khalifatul Masih IVrh. On this day, the foundation stone of the first mosque of this project – Bait-ul-Hamd Mosque in Wittlich – was laid. (Silsila Ahmadiyya, Vol. 4, p. 896)
26 November 1948: On this day, during his Friday Sermon, Hazrat Musleh-e-Maudra narrated the faithinspiring sentiments of missionaries in foreign missions across Europe, like that of France and Spain. Due to the financial burden caused by the Indian partition, the Jamaat was forced to stop the funding of some foreign missions; however, some missionaries responded by saying that they would carry the missions on and make ends meet themselves, without the help of the markaz. (Khutbat-e-Mahmud, Vol. 29, pp. 399-413)
26 November 1985: On this day, Hazrat Khalifatul Masih IVrh recorded two interviews for two Canadian television channels. (Silsila Ahmadiyya, Vol. 4, p. 836)
27 November 1918: On this day, under the organisation of Anjuman Ahmadiyya Bara’ey Imdad Jang [the Ahmadiyya committee for war aid] and according to the directives of Hazrat Khalifatul Masih IIra, in celebration of the extraordinary victory of Great Britain, a memorable festive event was held.
For more details, see: “100 Years Ago… – Celebrating the Victory of WWI in Qadian” at alhakam.org (30 November 2018, p. 5).
27 November 1942: Hazrat Musleh Maudra was suffering from gout for many weeks, and this severe
condition had literally rendered Huzoorra bedridden. On this day, he came to Masjid Aqsa in Qadian seated on a chair, which was carried by some of his followers, and announced the commencement of the new fiscal year of Tahrik-e-Jadid. He narrated to the audience how many army generals had been reported in history books to have commanded their forces while lying in palanquins and, in such a state, had defeated their opponents. (Al Fazl Qadian, 2 December 1942)
28 November 1930: On this day, Hazrat Musleh e Maudra discoursed the importance of the Jalsa Salana and how it is a Divine sign from God.
To read the English translation of some excerpts from this Friday Sermon, see: “Jalsa Salana – A Mighty Sign from God Almighty” at alhakam.org (3 August 2018, p. 10).
28 November 1933: Upon his assassination of Afghanistan’s king Nadir Shah, Hazrat Muslehe-Maudra sent a telegram to Mohammed Zahir Shah, Nadir Khan’s son and successor as king. Huzoorra expressed his remorse at the death of his king, and hoped that although the circumstances were grim, the new monarch would continue the generous works of his father, Nadir Shah. Al Fazl Qadian, reported on this day, that in reply, Zahir Shah thanked Huzoorra for his sentiments, recognising the Ahmadiyya Muslim Community and Hazrat Musleh-eMaudra as its leader.
For more details, see: “Alas! Where has Nadir Shah disappeared?”: Afghanistan and a prophecy of Hazrat Mirza Ghulam Ahmad fulfilled” at alhakam.org (29 July 2022, pp. 12-14).
28 November 1947: During his UN speech on this day, Hazrat Sir Zafrulla Khanra spoke about the Palestinian cause, just a day before the resolution of the partition was passed in the UN. Sir Zafrulla Khanra made yet another zealous speech showing his strenuous support for Palestine, and it can be said that his remarks arguably comprised the single most spirited defence of the rights of Palestinians ever officially recorded. He was the chief spokesperson and architect of the Muslim point of view at the time. He said:
“This is a solemn moment, solemn in the history of the world, in the history of this great – let us hope, at least – great organisation. The United Nations is today on trial. The world is watching and will see how it acquits itself – again, perhaps, not so much from the point of view of whether the partition is approved or not approved, but from the point of view of whether any room is to be left for the exercise of honest judgement and conscience in decisions taken upon important questions […]”
For more details, see: “Sir Zafrulla Khan Sahib’s services for the Palestinian cause” on alhakam.org (28 May 2021, pp. 16-17).
Hazrat Sir Zafrulla Khan
The journey of Islam Ahmadiyya in Petauke, Zambia
From humble beginnings to widespread recognition
people in Petauke embraced the message of Islam Ahmadiyya.
In the year 2000, a knock was heard at the door of the Ahmadiyya Muslim mission house in Lusaka. It was a knock of humility, yet full of desire and determination searching for nothing but the truth of God. It was a knock by Mr Mehboob, a local mu‘allim (Islamic teacher) from the town of Petauke who was serving under the Sunni Muslim Community in Petauke District. He was full of vigour and determination searching for a message of truth and peace. That is exactly what he received at the door steps of the Ahmadiyya Muslim Mission. The encounter with the Mission marked his unforgettable transformation of himself and the town of Petauke.
Mr. Mehboob’s openness of heart for the truth was met with cordial welcome by the missionary in charge because the desire could be read from the depth of his faith and aspirations. The missionary in charge hurriedly planned for a special visit to Petauke district.
Just like any other parts of Zambia where the Sunni Muslim population is more significant than the Ahmadi population, the path was not as easy. Many of the Sunni Muslim community were of Gujarati origin. These individuals, with their thriving businesses and significant influence in the town, were not pleased with the arrival of the Ahmadiyya Muslim community. It apparently disturbed their “peace” and they were determined to thrush out the vision of the Ahmadiyya Muslim Jamaat in Petauke. In their insurmountable appetite of forcefully converting their workers to Sunni Islam, they subjected the locals to excruciating treatment all for the purpose of keeping them under their control and the blockage of possible proselytising to Christianity. Despite such opposition, the seeds of Ahmadiyyat began to take root in Petauke.
Missionaries, including Tahir Chaudhry Sahib, endured immense hardship. On one occasion, under the influence of the Sunni’s, one local even attempted to poison Chaudhry Sahib during one of his village visits to Petauke. There were threats of violence, including a chilling incident when Muhammad Javed Sahib, President and Missionary In-charge of Zambia, was even given death threats during a debate with Sunnis.
Even though these testing trials were as high as a storm, despite them, the message of peace and truth spread, and slowly but surely, a small and determined group of
The fruits of perseverance: progress in Petauke
Fast forward to 2024, and the transformation of the Ahmadiyya Muslim Mission in Petauke is nothing short of miraculous. What once started as a handful of believers has now blossomed into a community. The Ahmadiyya Muslim Jamaat in Petauke has established over 14 centres, more than 10 mosques spread across the surrounding villages and subsequently, and a prestigious secondary school (Ahmadiyya Muslim secondary school) has been opened. It stands as a beacon of education and faith. By the grace of God Almighty, the Ahmadiyya Muslim Jamaat is well respected and recognised for its dedication to spreading the true message of Islam. No one could achieve this outstanding work had it not been for the grace of God facilitating the growth even in the midst of challenges.
Even if Sunni Muslims are still the majority of the population in the area, the respect, dignity and honour bestowed on the Ahmadiyya Jamaat is beyond description. Furthermore, even Christian leaders have expressed their admiration towards the growth and efforts of the community in spreading a message of peace and unity.
Christian clergy men and women, Bishops and other religious laymen and women in the region have come to witness with their physical and spiritual eyes the exhibition of true ambassadorship of Islam.
Bridging divides: A landmark encounter with baptist bishop
In October 2024, a remarkable incident took place with the Bishop Mr. Kalito, who strongly criticised Islam. Being the Head of the Baptist Church in Petauke, the Bishop held a number of misconceptions about Islam, especially that Islam does not respect Jesus Christ or the Christian faith. His misconception and the negative perception vanished soon after interacting with the Ahmadiyya Muslim Jamaat.
The remarkable success came after the Ahmadiyya Muslim Jamaat hosted a radio program on the topic “Similarities between Islam and Christianity”. This radio program touched a lot of souls and was so impactful that it prompted a phone call from a Baptist pastor by the name of Mr. Joseph. He expressed his admiration for the message of peace that Islam Ahmadiyya conveyed. The pastor, moved by the program, invited the Ahmadiyya Jamaat to attend a Baptist
conference where representatives from 37 Baptist branches would be present. There, the Ahmadiyya Muslim missionaries delivered a powerful message of Islam—one rooted in love, harmony, and brotherhood.
Mr Joseph, who listened to the speech keenly, was deeply thrilled with the message and later admitted his feelings before hearing by stating that he was a proud enemy of Islam. The message from the Ahmadiyya Muslim Jamaat quickly dismantled all misconceptions about Ahmadiyya Islam. He was extremely happy to acknowledge the respect that the Ahmadiyya Muslim Jamaat gives to Jesusas and his mother, Maryas. He expressed gratitude towards the mutual respect that exists between the two religions.
By the time the event was concluding, Bishop Kalito was a changed man and he immediately extended further invitation to speak at two more church branches spearheaded by him. He categorically stated that what the Sunni Muslim Community portrays had contributed to numerous misunderstandings. He spoke strongly about individuals who use religion as an instrument of manipulation in order to control their beliefs. He appreciated Islam Ahmadiyya for presenting Islam in its true
light as a religion of peace and respect for all humanity.
The Bishop’s change of heart is a clear indication of the power of truth and a perfect testament of Islam Ahmadiyya in Petauke. The words of the Bishop have begun to bear fruit as more people from the two religions have begun to see Islam Ahmadiyya not as just a separate group from Islam but as the true peaceful path that leads to understanding Islam in its purest form.
Divine guidance and future prospects
In retrospect, by looking at the journey of the Ahmadiyya Jamaat in Petauke, we are reminded of the hardships and sacrifices that made the way for this success. It helps to serve as a reminder that the message of truth, despite the fact that it can be met with challenges, reaches its final destination. In the same manner that the Prophets of God and their companions faced persecution, so did the early Ahmadiyya Missionaries. However, as the Quran reminds us:
Bilal Ahmed Missionary, Petauke, Eastern province, Zambia
Ahmadiyya Muslim Mosque in Petauke, Eastern Province | Image courtesy of IAAAE
Ahmadiyya Muslim Secondary School
Baptist Bethal Church Conference, Tasala Area, Petauke
The True Revolution – Part VI
English translation of Inqilab-e-Haqiqi
An address by Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, Khalifatul Masih II, al-Musleh al-Maud
Delivered
at Jalsa Salana Qadian on 28 December 1937
worthless. Those who have taken یٰربْکُ
The Quran refers to the age of the Promised Messiahas as a Day of Judgement
The age of the Promised Messiahas has also been referred to by the Holy Quran as a Day of Judgment. As Allah the Exalted says:
God says that disbelievers who deny the resurrection of the dead and the Day of Judgment are in error, and as evidence of this God presents to the disbelievers the Day of Judgment and nafs-i-lawwama. [Nafs-ilawwama is a Quranic term meaning selfaccusing soul.]
Here the Day of Judgement can only be taken to mean an event rooted in the [physical] world for [God] advances it and the concept of nafs-i-lawwama as proof of the fact that the dead are raised back to life. If it meant that Judgment Day which is to occur after the destruction of the world, it serves no purpose as (a proof of the afterlife), since it is not possible for people to be guided in their faith by an event which is to take place after their death. [Again it makes no sense for] the point of debate is whether the dead will be raised back to life and yet those who deny this are told to forgo their doubts because the Day of Judgment is testimony of this truth. Such reasoning benefits no one. When the Day of Judgment finally comes, humanity would have come to an end, therefore, this argument would not ameliorate the faith of anyone. Those who are in doubt about the afterlife are from among the living. For them the only worthwhile evidence is that which can be availed in the present life.
Here the Day of Judgement can only mean something that can be manifested and shown in this world, in order to demonstrate the truth to those who negate it and open for them the path to belief. The day of the final judgment can only be presented as evidence if people refuse to accept it even when some people deny its existence even on the day of resurrection itself. Only then can it be reasonably argued that, “How can you deny the resurrection when you have died and been brought back to life again? However, in this life such arguments are
(great judgement) to mean the ‘final judgment’ have done so when reading this verse in isolation. They did it without integrating the broader context, and their intention is not to consider the verse in conjunction with its context.
In truth, it is [the verse under discussion forwards] an event of this world that signifies great judgement and when combined with the nafs-i-lawwama, it constitutes as the second proof of the resurrection that occurs after death. Both of these evidences have been presented because sceptics of the afterlife are to be found in all ages. Therefore, [the Holy Quran] forwards specific proofs so that all people can benefit from them. For example, the concept of nafs-i-lawwama was put before the people of Mecca as evidence of the afterlife. Those who were to harbour doubts about the afterlife in the latter days would be presented with an event that was to occur in their life as evidence of Judgement Day. Further evidence in support of this reading is found in the following verses:
[When the eye is dazzled, and the moon is eclipsed, and the sun and the moon are brought together, on that day man will say, ‘Whither to escape?’ (Surah al-Qiyamah, Ch.75: V.2-11)]
The human gaze will sharpen, meaning that observation will be utilized more than ever before and the secrets of the world would be penetrated and revealed and the moon would be eclipsed and the sun would join it in this phenomenon, meaning that after the eclipse of the moon the sun would also be eclipsed in the same month. In that moment, man will cry out, ‘Where can we find refuge now.’
It is obvious that these verses point to a time when people would be hurriedly turning away from God, disbelief would prevail throughout the world and the afterlife would be denied. Material forms of knowledge will be making progress and human insight will become very sharp in uncovering the mysteries of nature. Moreover, both the moon and sun would be eclipsed in the same month.
An explanation of the final sign mentioned in these verses is found in a Hadith which further specifies the [future]
period mentioned in here. It is reported that the Holy Prophetsa once said that a sign will appear for the Mahdi, one that has never been witnessed since the creation of the world and has never been shown for any other appointed by Allah. Namely that in his age, the moon would be eclipsed on the first of its possible days and the sun would be eclipsed in the middle of its possible days during the month of Ramadan. By reading this hadith together with the afore-mentioned verses, it is clear that the Holy Quran is referring to the revered Mahdi and the time of his advent has been determined as the Day of Judgment so as to
demonstrate the truth of the greater Day of Judgment, wherein the dead will be raised to life [and which is to occur in the afterlife].
Two signs of the Final Day of Judgment
As I mentioned earlier, two signs have been forwarded in support of the final Day of Judgment. First the Day of Judgment when the age in which human perception will have made great advances and the moon and the sun will be eclipsed and secondly Continued on
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nafs-i-lawwama. The testimony of the latter is for all people at all times, but the evidence of the former can only benefit the people of the latter days. Therefore, both type of proofs were given to people of both these periods (the latter days and the pre-latter day era) for the edification of their faith.
A closer look at this verse reveals that it has a specific relevance to this age and even the evidence of nafs-i-lawwama is more readily applicable to the people of the latter days. After all, it is in the current time that academic advances have been made in the understanding of the nature of the self and questions such as the issue of good versus evil from the perspective of the make-up of the human mind have been contemplated at length.
Again it is in this age that evidence of the inherent human capacity to distinguish between good and evil can be more readily absorbed. Setting aside for the moment as to what counts as good and what counts as evil, if we only consider the fact that the capacity to distinguish between good and evil and the necessity to establish certain moral limits is an inherent quality of the human mind, we have to accept that human beings are connected to some sort of system of reward and punishment from which they cannot escape. And this awareness, along with its natural implications, stands as a powerful testimony to the existence of the Day of Judgment and resurrection after death. If there is to be no final reckoning, why does a sense of shame and an inclination towards any type of good exist within them?
Accordingly, the afore-mentioned verses which affirm belief in life after death, present resurrection in this very life as proof of it, through the prism of the future spiritual decline of Islam. That is, by alluding to a time when Islam will face decline, although its teachings will remain alive, but Muslims will abandon them. Then Allah the Exalted would resurrect the faith through an appointed follower and servant of the Holy Prophetsa thereby advancing a grand testimony in support of the afterlife. For, who other than God could have foretold the birth of Islam 1300 years ago and foreseen its subsequent stagnation and ultimate revival as marked by the eclipse of both the sun and moon in a particular month and in the age of a claimant, as well as by advancements in material forms of knowledge and the predominance of atheism?
Thus 1300 years later when the Day of Judgement, foretold by Holy Quran would arrive, it would confirm the God of the Quran as All-Powerful and the Knower of the Unseen. How can people reject the news conveyed by the God, who is the Knower of the Unseen, regarding life after death? And how can they deny Judgment Day after witnessing the might of the God Who is allpowerful.
When the first Day of Judgment comes, those who are wise will take heed and recognise that they have nowhere left to run. Once made a witness to it, no prudent person would be able to reject that immense Being in Whose hands rests the entire universe, Who has the power to act as He wills and Who is the Knower of the Unseen. No knowledge lies outside of His grasp.
The creation of a new heaven and earth by all prophets is evidence of the truth of the Promised Messiahas
The Promised Messiahas writes on page 566 of his book A’ina Kamalat-e-Islam [Aina Kamalat-e-Islam, Ruhani Khazain, Vol. 5, pp. 565-566, 2021 Ed]
Allah the Exalted has revealed to me in my heart that whenever He wishes to create Adamas, He creates the heavens and the earth in six days. He brings into being within the heavens and the earth all that is necessary. At the end of the sixth day, Adamas is brought to life. This has been the practice of Allah the Exalted in the past and will remain as such in the final days.
One can infer from this that a new heaven and earth are created in the time of a great prophet. The world undergoes a form of spiritual reformation. The previous order is destroyed and by means of a spiritual Judgment Day, the world is given a new life.
A vision of the Promised Messiahas
With reference to this, the Promised Messiahas once saw in a vision that he had been completely immersed by God:
“In this condition I said: We desire a new system, a new heaven and a new earth. I then created the heaven and the earth in a mass without order or distinction and then, according to the divine will, I arranged and classified this mass. I felt that I had the power to create it. Then I created the lower heaven and said:
(We have decorated the lower heaven with lamps)
Then I said: We shall now create man from the essence of clay. Then my condition moved from vision towards the reception of revelation and my tongue uttered:
(I determined to make a vicegerent so I created Adam. Then We created man in the best mould) (Tadhkirah, p. 250, 2009 Ed.)
As this vision clearly shows all prophets come with a particular mission and are charged with bringing about such a complete transformation that in comparison to the old order it can be described as a new heaven and new earth. Indeed, when a new law comes, it is called a new earth and a new heaven compared to the old law because it is better than it. If a prophet is sent to revive an existing teaching, the purpose of his mission is to destroy the civilisation and cultural practices of the time and re-establish true religious authority. In this way, he creates a new heaven and a new earth. That is, although the religion he upholds is old, it appears novel in the eyes of the world because it had become extinct in that era, and a different civilization had emerged, eclipsing its existence.
(Translation by Fazl-e-Umar Foundation, English Section)
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“Truth has come and falsehood has vanished away.” (Surah Bani Isra‘il, Ch.17: V.82)
Today, the Jamaat in Petauke stands as a pillar of hope and as a living example of how the peaceful teachings of Islam Ahmadiyya have managed to transform hearts, minds and entire communities. The future holds
even greater promise as the work of the mission continues to spread the message of love, peace, and brotherhood in Zambia and beyond.
Alhamdulilah, by the grace of God, the Jamaat in Petauke is pushing hard and its message continues to find a place in the hearts of many Christians, Muslims and many more. Yes, the struggle was long, the route was difficult, yet the fruits of perseverance and faith are now clear for all to see.
15th Jalsa Salana held by Jamaat-eAhmadiyya Albania
Samad Ahmed Ghori
President Jamaat-e-Ahmadiyya Albania
The 15th Jalsa Salana of Jamaat-e-Ahmadiyya Albania took place on 20 October 2024 at the Baitul Awal Mosque, Tirana, and was attended by 300 people, including 100 Albanian Ahmadis and guests from Kosovo, North Macedonia and Bosnia.
Ibrahim Ikhlaf Sahib, the Markazi representative, inaugurated the Jalsa with flag-hoisting. The first session was presided over by Ibrahim Sahib, and commenced with a recitation from the Holy Quran with Albanian translation, followed by a speech by Mariglen Beja Sahib, Secretary Tabligh Jamaat Albania, on “Is Allah not sufficient for His servant?” After the speech, a video was shown, taken from The Review of Religions’ “God Summit.” The second speech was delivered by my humble self on “All goodness is contained in the Quran.” Following this, another video from the “God Summit” was shown.
The second session began with a recitation from the Holy Quran, followed by a speech by Dr Bujar Ramaj Sahib, based on Hazrat Khalifatul Masih V’saa addresses wherein he highlighted the dangers of a looming world war and the solutions offered by Islam to save humanity. A documentary was shown on the topic of Jesus’as escape from the cross, which was originally broadcast on MTA. The new Albanian translation of the Holy Quran, printed in
November 2023, was formally introduced during the Jalsa. Dr Bujar Ramaj Sahib presented the introduction. After Zuhr and Asr prayers and lunch, the final session began with a recitation from the Holy Quran, followed by a speech by Bekim Bici Sahib on “Effective Time Management”. After this, another video from the “God Summit” was shown.
The concluding address was delivered by Ibrahim Ikhlaf Sahib, who shared faithinspiring personal experiences of how Allah guided him toward Islam Ahmadiyyat. The session concluded with a silent prayer.
The attendees appreciated the speeches and documentaries shown at the Jalsa. Vera Sahiba, a non-Ahmadi Muslim woman, appreciated the speeches at the Jalsa and expressed that they answered all the questions she had about the Jamaat. Moreover, Mimoza Sahiba, a Christian woman and economist, remarked that everywhere in the Jalsa she could feel spirituality and positive energy.
The day after the Jalsa, Ibrahim Ikhlaf Sahib met with Albanian khuddam in the coastal city of Durrës. During this meeting, he conveyed the message of Hazrat Khalifatul Masih Vaa and emphasised the importance of prayer and obedience to Allah’s commandments, sharing key points from Huzoor’saa concluding address at the Majlis Khuddam-ul-Ahmadiyya UK Ijtema 2024.
100 Years Ago... Accounts of 1924: A new missionary to London and the Khalifa’s vision for effective tabligh
Hazrat Sheikh Yaqub Ali Irfanira (1875-1957)
The Review of Religions
On the evening of 3 October 1924, after the Isha prayer, Hazrat Khalifatul Masih II[ra] held a consultation regarding The Review of Religions for London, discussing the arrangements of articles for the magazine and deliberating on various other related issues.
It was also decided during the meeting that the next morning at 8:30 am, Maulvi Abdul Rahim Dard[ra] MA would be accompanied by friends to Putney with prayers. Later that night, a message arrived that Huzoor[ra] himself would lead the silent prayer at 8:30 am. In the morning, he conveyed to his companions that he would personally accompany Maulvi Sahib[ra] to Putney.
Accordingly, around 9 am, Hazrat Khalifatul Masih[ra] set out for Putney with his companions, escorting the new missionary. There could be no doubt as to Maulvi Abdul Rahim Dard’s[ra] great fortune that the Khalifa himself was escorting him to his centre. Upon arrival in Putney, Huzoor[ra] disembarked at Southfields Station, proceeding towards the property in Putney through the area where new developments were taking place. Entering through the door that would open into the mosque, Huzoor[ra] spoke briefly about the mosque’s scheme and proposed clearing the densely overgrown and neglected garden.
After giving some guidance and proposals regarding the cleaning of the grounds, Huzoorra inspected certain parts of the main building, summoning a local contractor to discuss repairs and improvements. However, as offices in London close on Saturday afternoons, the contractor would be available on Monday. Huzoor[ra] then proceeded to the room designated for prayers, where he led an extended silent prayer, that would have been about the success and spread of Islam Ahmadiyyat in this country, the resilience of the missionaries, and for their efforts to be blessed with divine favours. [He would have also prayed] for the global expansion of the Jamaat.
Key handed over to the new missionary in London
After this extended prayer, Hazrat Khalifatul Masih[ra] personally handed Maulvi Abdul Rahim Dard[ra] the key, a
gesture I perceive as a symbol of victory and success. Until now, no missionary had ever experienced such an honour of being escorted by the Khalifa to their headquarters and receiving the key to their residence directly from his hands.
This momentous occasion will be remembered in the history of Maulvi Abdul Rahim Dard[ra] and the London Mission. After handing him the key, Hazrat Khalifatul Masih[ra] II[ra] addressed the second missionary with the following guidance.
Address to Maulvi Ghulam Farid MA
[Hazrat Musleh-e-Maudra said]:
“Mian Ghulam Farid, you must work with utmost obedience under the guidance of Maulvi Sahib. All progress and blessings come from obedience to one’s superiors. I understand that disagreements can arise, as it is natural. Even in the strongest bonds of love, discord can occur. For instance, despite Hazrat Ayesha’sra deep affection for the Holy Prophet, peace be upon him, she once became disobliged with him. However, her discontent was never to the extent that it led to disobedience; in fact, her sincerity and obedience only grew stronger. Therefore, even in times of disagreement, it should never lead to disobedience of one’s superiors. Instead, you should work with dedication and love in the responsibilities entrusted to you, as this is the work of God, not of any human.
Obedience with contentment
“Secondly, obedience is incomplete without contentment. Among the qualities of believers, Allah the Almighty states:
[‘Then they find not in their hearts any demur concerning that which thou decidest.’ (Surah an-Nisa, Ch.4: V.66)]
This means they are content with the Prophet’ssa decision and no discomfort arises in their hearts regarding it. In fact, they accept it with pleasure and contentment. This principle demonstrates that Muslims should serve with contentment in their obedience to superiors.
Complete submission
“Complete submission only occurs when obedience is accompanied by contentment and satisfaction, and this stems from faith. Mistakes are possible for everyone; no one
is exempt from error except Allah. Given the human capacity for error, when one obeys, it is a testament to faith, and such faith naturally generates contentment. If there is a demur in one’s heart, it is a personal weakness. At the Battle of Uhud, the Holy Prophet, peace be upon him, faced harm, and the advice given by the hypocrites actually proved accurate in hindsight. However, the Holy Prophetsa chose to follow the majority opinion of his Companionsra, [despite knowing its potential faults]. This conduct teaches us two things: firstly, that anyone can make mistakes [as was the case of some of the overzealous young Compaionsra, who insisted on going out to fight against the opinion of the Holy Prophetsa], and secondly, that one must carry out the orders of superiors or the majority with contentment. This is emphasised in the
Quran, and success springs from this spirit. [For details, see Life and Character of the Holy Prophetsa, Vol. 2, 2013, p. 324]
Reflect on the outcome of your work
“Always remember that when one comes far from home and loved ones, making sacrifices of all kinds, one’s hard work should yield results. Those working here made some mistakes, and as a result, there may have been a lack of awareness at the centre. However, this will no longer be the case; the centre’s sense of responsibility will naturally be much greater now. Therefore, if results do not improve, it will be the responsibility of the missionaries and they
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will be held accountable, as it is impossible for sincere efforts not to bear fruit.
Address to Maulvi Abdul Rahim
“I advise Maulvi Abdul Rahim Sahib to be mindful of the feelings of those with whom he works. Approach them with affection, though this does not mean overlooking matters inappropriately. I say this because this is the work of the Jamaat, and even a small lapse can result in significant loss. I know that if something goes against your intention, you may not speak up. I consider this a weakness, and it should not happen. This is not personal work where overlooking things might not matter; any negligence impacts the management of the Jamaat. Responsibility requires that one demands work. Excellence in character does not mean remaining silent if someone is not performing their duties. True ethics here involve questioning one’s subordinates while retaining a tone of respect and kindness. Moreover, if there is a deficiency in a subordinate and they are not fulfilling their tasks, it is essential to inform the headquarters immediately, identifying the issue.
Avoid past mistakes
“Previous in-charges here repeatedly made the mistake of considering themselves independent entities. They never informed the centre of specific errors to indicate what mistakes were being made. They would merely report that an error had occurred and pray for forgiveness, without specifying what went wrong, as if they alone were responsible, and it was unnecessary for the headquarters to be aware. This was a mistake on the part of predecessors, and it should not continue in the future. It is the duty of every missionary to provide a full and accurate account of every situation, whether it is related to a supporter or an opponent. They must stay informed of all types of activities, both positive and negative, in their area of duty.
“The Holy Prophet, peace be upon him, was so much cautious that Allah recorded in the Quran that some would say, نْذَا وَّہَ ‘He is all ears,’ indicating how vigilant and informed he was. This example serves as a model for believers to remain alert and well-informed.
“Simply telling people that something is false or incorrect is not enough; they need more than that. It should be substantiated by facts rather than hearsay. Therefore, any matter, whether favourable or unfavourable, should be reported to the centre. Without this, proper guidance cannot be received, and the work suffers as a result. If such errors occurred in the past, they should not be repeated in the future.
Relations with all three strata of society
“It is also a missionary’s duty to be sociable and to cultivate relationships with various segments of society. Past missionaries have made the mistake of neglecting the upper classes, neither paying them attention nor making efforts to build relationships.
“The effectiveness of one’s work can
often be measured by how people perceive it, and the type of society in which one operates has a significant influence. The Holy Prophet, peace be upon him, once saw a Muslim walking proudly before the enemy and remarked that while pride in one’s gait is generally undesirable, in that situation it was pleasing to God. Sometimes, projecting strength is necessary. Therefore, in building relationships, one should not disregard the upper echelons of society.
Relationships with influential circles expand a person’s impact, enabling them to work more extensively and effectively. The act of establishing these relationships is also part of one’s work.
“If people here who are politically or socially prominent invite our missionaries or visit them, it creates an impression of their stature and respect within society, whether for their knowledge or spirituality. These individuals, even if not Muslims, can still be helpful. In India, we have observed that in major cities where influential Hindus or non-Ahmadi Muslims have social connections with our members, it becomes easier to arrange and conduct lectures.
“By the upper class, I refer to the highest tier. Build connections with them. Some members of society may not be involved in national or intellectual work, but they hold influence across various circles, sometimes even more than political figures. Their influence benefits others, and they actively help those around them. Consequently, their circle of influence continuously expands. Building connections with such people broadens the scope of one’s work.
“Next in importance are those involved in politics. Although they may not hold the highest rank in society, their influence is substantial.
“Then there are those with literary or intellectual interests, such as authors. Among them, select the most prominent individuals and establish relationships with them. Besides news agencies, cultivate connections with experts in fields like psychology and other sciences. These intellectuals can reach all places, and through them, one’s work can gain support in areas where it otherwise might not.
The most capable person is one who is sociable, as a gloomy demeanour is not well received in society. In intellectual circles, progress requires a sense of humour. In such gatherings, differing opinions are common. Share your perspective while listening to others’ views without annoyance or displeasure. Exchange your views without irritation and discontentment, and even in disagreement, listen attentively.
Maintain strong character
“When a missionary builds relationships across various societal groups, it is also their duty to maintain their character and conduct in such a way that no one can find fault. This has a lasting impact. Issues frequently raised by European critics should also be addressed regularly. For example, the topic of polygamy: many people support it, and some even write articles in newspapers under pseudonyms. Such people can be contacted through the same newspapers, and then efforts can be made to connect with those who are supportive. Through them, associations can be formed
to help dispel misunderstandings and break down any ideological barriers.
Polygamy
From a religious perspective, Christians can be reminded that earlier prophets had multiple marriages, and at times, national needs warrant it. Once a group of supporters is established, they will begin to advocate for this perspective on their own. This is similar to how Unitarians and other sects emerged within Christianity. If this approach is followed, over time, our social influence will increase, and people will be more open to listening.
Issue of divorce
“Similarly, regarding divorce, meet with experts in law or members of legislative committees and explain Islam’s complete teachings on divorce. When they understand all aspects of this issue, they will come to see Islamic teachings as complete, practical, and necessary. In this way, misunderstandings will be cleared, and it will be easier to gain acceptance when this support and clarification come from a knowledgeable, legal group.
“Hence, plan in advance on how to make your work more beneficial and impactful. A worker’s vision should not be limited; they should look in all directions, much like a general [preparing for battle].
Approach toward visitors
“Be particularly mindful of those who come here for research, education, or to exchange ideas. Treat them with respect and politeness, avoiding any behaviour that might make them feel slighted. If you find in them certain practices unpleasant, correct them through your conduct.
“Pay special attention to cleanliness, which Islam emphasises, and here it makes a significant impression. In our country, people often regard those who lack cleanliness as Sufis, but that is not the case here.
“In Punjab, a person was being preached to and showed some inclination. However, when the Prince of Wales visited, and I was also in Lahore at the time, he saw me. Afterwards, when he was approached again with the message, he responded, ‘How can I accept? He was wearing a woollen coat!’ (It was, in fact, a serge coat.) Nevertheless, he assumed that wearing such attire indicated a lack of connection with God.
“Many people would criticise the Promised Messiahas, saying he ate pilau.
In Qadian, a Hindu Deputy once said to Hazrat Khalifatul Masih Ira, ‘If you don’t mind, I would like to ask something.’
Maulvi Sahib replied, ‘Please, go ahead.’
The Deputy said, ‘I heard that Mirza Sahib[as] uses almond oil.’ Maulvi Sahib responded, ‘In our [religion], this is halal [permissible].’
How to handle internal differences
“If there’s a disagreement between a subordinate and a superior, the subordinate should comply with the orders but is entitled to present an appeal. It should not be in the form of a complaint.
Anyone who presents a baseless complaint engages in backbiting and should avoid this behaviour. Similarly, sometimes an officer notices that a subordinate is not performing duties regularly or is violating orders, yet he writes, ‘I am not complaining, but the subordinate is [neglectful].’ This is an act of weakness. Matters should be stated clearly. Likewise, when a subordinate submits a report, it should be based on facts and evidence. Presenting something unreasonable without cause is not worth consideration.
“An officer should act with courage. Without courage, tasks cannot be accomplished. Weakness not only prevents tasks from being completed but also leads to poor outcomes and creates disorder. Further details and instructions regarding the remaining work will be provided afterwards.
Responsibility toward students
“It is the duty of the missionary to not be reluctant in ensuring that our students who come here adhere to the principles of the shariah, and to pay attention even to the smallest matters. There are times when a person becomes very receptive and is easily influenced. Even atheists experience such moments. Therefore, one should never think that something is insignificant or question its benefit. With kindness and good character, the importance of religious observance should be instilled in them.” Afterwards, there was a discussion on the suitability of the missionary in London, and Huzoor[ra] continued to make necessary decisions in this regard, while also providing brief guidance on how the missionary should engage with the local people. Then, the question of defining ‘nature,’ which had also arisen in the conference, was presented.
What is Nature?
Hazrat Khalifatul Masih II[ra] explained that nature is the law by which every entity functions according to its structure and design. Nature is not a governing force; if it were, scientists would also be able to define God’s nature, which they cannot. Law arises with the formation of things. The actions that things perform when interacting with others are called their nature.
Huzoor[ra] was vouchsafed the meaning of ہَ
that nothing has an independent existence apart from God, as all things have some relational dependency. The Holy Quran mentions this relational aspect:
[“And of everything have we created pairs”], pointing to this mutual dependence. Thus, nature itself is not a governing force. Those who have regarded it as such are mistaken.
Bai‘at
Then, Mr Oshodi from Africa took the bai‘at. Although he had previously taken a written pledge, today he was blessed to take bai‘at by placing his hand in the hand [of the Khalifa].
(Translated by Al Hakam from the original Urdu, published in the 11 November 1924 issue of Al Fazl)
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
25 October 2024
Muhammadsa: The Great Exemplar
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
Accounts were being mentioned about how the Banu Quraizah broke their treaty with the Muslims during the Battle of the Confederates. As a result, the Muslims lay siege to their fortresses in order to punish them for trying to cause harm to the Muslims and breaking their covenant. Further details in relation to this are as follows; when the siege intensified, the Banu Quraizah exited their fortresses upon the verdict of the Holy Prophetsa. (Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, 1993, p. 9)
There are various narrations with regards to how many days the siege of Banu Quraizah lasted. Some narrations state 10 days, others mention 15 days, some state 14 days, and yet others state 25 days. (AlTabaqat al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, 1990, pp. 57 and 59; Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, 1993, p. 20)
Considering the various historical narrations in relation to its dates, Hazrat Mirza Bashir Ahmad Sahibra has said that the duration of this siege was approximately 20 days. (The Life and Character of the Seal of Prophets, Vol. 2, p. 488)
Hazrat Sa‘d bin Mu‘adhra was made the arbiter in this verdict. The details of this are that the Holy Prophetsa instructed the Jews to be imprisoned, upon which they were tied with ropes. This task was supervised by Hazrat Muhammad bin Maslamara. The women and children were also taken out of the fortresses and taken to one side, and Hazrat ‘Abdullah bin Salamra was appointed to take care of them. All their belongings in the fortresses were collected, such as their weapons, clothes, and other belongings, etc. Inside they found 1,500 swords, 300 pieces of armour, 2,000 spears, 1,500 leather shields, and many other items. They also found many utensils, vessels of wine, and other intoxicating items, which were discarded. They also found many camels and other animals, which were all collected. Prominent people of the Aus tribe went to the Holy Prophetsa and said, “O Messengersa of Allah! The Banu Quraizah are our allies, and even our allies are ashamed and troubled
due to their treachery. Therefore, forgive them for our sake.” The Holy Prophetsa sat in silence, and the people of the Aus tribe became insistent. Eventually, the entire tribe arrived and started pleading [to the Holy Prophetsa]. Upon this, the Holy Prophetsa said, “Will you be satisfied if one of your own is entrusted with the task of passing a verdict in relation to them?” Everyone replied, “Yes, indeed.” The Holy Prophetsa then said, “This matter is entrusted to Sa‘d bin Mu‘adh.”
In another narration, this incident has been recorded in the following manner: The Holy Prophetsa said: “Choose whomsoever you please from among my companions.” Subsequently, they chose Hazrat Sa‘d bin Mu‘adhra. The Holy Prophetsa agreed to this. Hazrat Sa‘d was a chief of the Aus tribe and an ally of Banu Quraizah. And so, the people of the Aus tribe were not only satisfied, but happy, as they believed that the matter had now fallen into their own hands and it was an Arab custom to support one’s allies. However, Divine decree had determined something different altogether; the pure and sincere heart of Hazrat Sa‘dra was inclined towards giving precedence to God and His Messengersa overall relations. At the time, Hazrat Sa‘d was in the tent of Rufaidah Aslamiah at the mosque in Medina. She would treat the wounded and had a tent inside the mosque.
The Holy Prophetsa had Hazrat Sa‘dra stay in this tent so that his treatment could be supervised and he could easily be tended to, as he was injured. When the Holy Prophetsa entrusted the matter to Hazrat Sa‘d bin Mu‘adhra, the tribe of Aus went to him, and mounted him on a donkey whose saddle was made of palm bark, covered with leather, and its reins made from palm fibres. Hazrat Sa‘dra was a heavy and well-built man. The people gathered around Hazrat Sa‘dra and said, “O Abu Amr, the Holy Prophetsa has entrusted you with the matter of the allies of Aus so that you may deal kindly with them. So, please show mercy to them.” As more people gathered, Hazrat Sa‘dra remained silent. However, when the insistence grew,
he said, “Now is the time that I need not fear any reproach when fulfilling the command of Allah the Almighty.”
Hazrat Sa‘dra came to the Holy Prophetsa, and people were also gathered around him. According to Bukhari and Muslim, the Holy Prophetsa was in the mosque that had been established for prayers during the siege of Banu Quraizah. When Hazrat Sa‘d bin Mua’dhra came to him, the Holy Prophetsa saw him and said [to the tribespeople] “Stand up to honour your leader.” In another narration, it is said that the Holy Prophetsa stated, “Stand up for the most excellent of men among you.”
The people of Banu Abd al-Ashhal said, “We stood in two rows for Hazrat Sa‘dra. Each one of us welcomed him until he reached the Holy Prophetsa.” The Holy Prophetsa said, “O Sa‘d, decide among them.” Hazrat Sa‘dra replied, “Allah and His Messengersa are more deserving of giving a verdict.” The Holy Prophetsa said, “Indeed, Allah has commanded you to make the decision regarding them.” The people of Aus said, “O Abu Amr, the Holy Prophetsa has entrusted you with the decision concerning your confederates. So, please treat them kindly and consider their plight.”
Hazrat Sa‘dra asked, “Will you be satisfied with my decision regarding the Banu Quraizah?” They replied, “Yes, we were content with your decision even in your absence (they had proposed his name in his absence). You are fully authorised to make the decision, and we hope you will show mercy to us just as another individual had done for his allies, the Banu Qainuqah. We prefer you, and today we are ever in need of your judgment.” Hazrat Sa‘dra responded, “I will make every effort.” They asked, “What do you mean by this?” Hazrat Sa‘dra replied, “I ask you by Allah’s covenant, will my decision be binding?” He asked them once again to seek their confirmation, and they affirmed, “Yes.”
Then Hazrat Sa’‘dra turned to where the Holy Prophetsa was seated. Out of respect for the honour and lofty status of the Holy Prophetsa, he did not directly address him
and instead submitted, “Do those sitting on this side [of me] also make this pledge?” He was indicating towards the Holy Prophetsa The Holy Prophetsa and the people with him affirmed, “Yes.”
Hazrat Sa‘dra then announced: “I decree that the adult men among them be executed, their women and children be taken as captives, and their wealth be divided. Their homes should be given to the Muhajirin, not to the Ansar.” The Ansar objected, “But we are their brothers, we were with them.” Hazrat Sa‘dra replied, “I want them to be independent of you” that is, so that the Muhajirin could become autonomous in their affairs.
The Holy Prophetsa said, “Sa‘d, your decision is in accordance with the judgment that Allah had decreed in the seven heavens.” In one narration, it is mentioned that the Holy Prophetsa said about Hazrat Sa‘d’sra judgment, “This is the decision that the angel informed me about at the time of Sehri [pre-dawn meal].” (Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob AlIlmiyah, 1993, pp. 9-11; Sharh al-Zarqani ala al-Mawahib ladunya, Vol. 3, Dar AlKotob Al-Ilmiyah, 1996, p. 81) Hazrat Mirza Bashir Ahmad Sahibra has elaborated on this incident in further details:
“After a siege of more or less twenty days, these ill-fated Jews agreed to descend from their fortresses to be judged by the verdict of such a man, who despite being their confederate, found no mercy in his heart due to their evil schemes; and despite being an epitome of justice and equity, he did not possess the same compassion and tenderness at heart as was present in the man who was a ‘Mercy for All Mankind.’ The details are that the Aus tribe were old allies of the Banu Quraizah, and at the time, Sa‘d bin Mu‘adhra was the chieftain of this tribe. He had been wounded in the Ghazwah of the Ditch and was now under medical treatment in the veranda of the Mosque in Medina [...] Sa‘dra arrived mounted on an animal and on the way a few people from the Aus tribe persistently
pleaded, ‘We are allies of the Quraizah. Just as the Khazraj dealt with their ally tribe the Banu Qainuqa‘ with mercy, you also deal with the Quraizah leniently. Do not give them a harsh punishment.’ At first, Sa‘dra listened to their plea silently, but when they began to overly persist, he responded, ‘This is the time when Sa‘d shall not care for the reproach of anyone who raises an objection.’ Upon hearing this response, the people took to silence.
“When Sa‘dra drew near, the Holy Prophetsa instructed his Companionsra:
“‘Stand for your chieftain and assist him in dismounting.’
“When Sa‘dra dismounted and moved towards the Holy Prophetsa, he said:
“‘Sa‘d! The Banu Quraizah have accepted you as their arbitrator, and they have agreed to abide by whatever verdict you may deem fit.’ Upon this, Sa‘dra lifted his sights towards the people of his own tribe, the Aus, and said:
“‘Do you take God as your witness and make a firm promise that you shall be bound to act upon the verdict I issue with regards to the Banu Quraizah?’
“‘Yes, we promise, said the people. Then, he made a gesture in the direction where the Holy Prophetsa was seated and said:
“‘Does the honourable man who is seated here also promise that he shall be bound to act upon my verdict?’
“The Holy Prophetsa responded, ‘Yes, I promise.’
“After this covenant and agreement had been affirmed, Sa‘dra announced his verdict: the combatant men of the Banu Quraizah would be executed; their women and children would be taken captive and their wealth would be distributed amongst the Muslims. When the Holy Prophetsa heard this verdict, he spontaneously said:
“‘Your verdict is a Divine Decree.’
“In other words, this was a decree that could not be overruled. The meaning of these words was that the verdict relevant to the Banu Quraizah took place in such circumstances, that divine power could be seen clearly working at the centre of affairs and for this reason, feelings of mercy held by the Holy Prophetsa could not prevent this outcome. This was true indeed, because the Banu Quraizah requested that Abu Lubabahra be sent to them, and then such words slipped his tongue that were completely without foundation. Consequently, the Banu Quraizah refused to accept the Holy Prophetsa as their judge, and under the assumption that the Aus tribe would deal leniently with them as they were allies, appointed Sa‘d bin Mu‘adhra, the chief of the Aus tribe as their arbitrator. Furthermore, Sa‘dra became so resolute in the matter of justice and equity that feelings of relation and alliance were wiped out of his heart completely. Moreover, before announcing his verdict, Sa‘dra took a firm
promise from the Holy Prophetsa to affirm that this decision would be administered in full. All of these things could not have been a coincidence. Verily, at the base of these events was a Divine Decree, and this verdict was that of God, not Sa‘d’sra.” (The Life and Character of the Seal of Prophetssa, Vol. 2, pp. 488-491)
Regarding the implementation of Sa‘d bin Mu‘adh’sra decision, it is further recorded that once Sa‘dra had made his ruling, the Holy Prophetsa returned to Medina on Thursday, 9 Dhu al-Hijjah. Another narration states that he returned on 5 Dhu al-Hijjah, while Ibn Sa‘d writes that he arrived back in Medina on the 7th, which also fell on a Thursday. The prisoners were ordered to be brought to Medina. In compliance with the Holy Prophet’ssa instructions, the captives were taken to the residence of Hazrat Usama bin Zaidra, while the women and children were placed in the home of Hazrat Ramlah bint Harithra. It is also reported that all captives were confined in Hazrat Ramlah bint Harith’sra house. The Holy Prophetsa ordered that dates be brought for them, and the dates were scattered all over the ground because of the large quantities. The Jews ate plentifully through the night. The Holy Prophetsa also ordered that their weapons, provisions, clothing, and other belongings be taken to Hazrat Ramlah’sra house, while the camels and goats were left grazing under the nearby trees. (Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, 1993, pp. 11-12; Al-Tabaqat al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 58)
Hazrat Mirza Bashir Ahmad Sahibra writes:
“It seems that due to the treachery, treason, rebellion, sedition, disorder, murder, and bloodshed of the Banu Quraizah, the verdict had already been issued by the heavenly court of justice that their combatant members should be expunged from the face of the earth. The Divine instruction initially given to the Holy Prophetsa regarding this battle also establishes that this was a Divine Decree. However, God did not wish for this verdict to be issued by His Messenger and for this reason, kept the Holy Prophetsa completely separate through immensely intricate manifestations of His power, and had this verdict announced by Sa‘d bin Mua’dhra Moreover, this announcement was made in such a manner that the Holy Prophetsa could no longer influence this decision, because he had already promised that he would abide by the verdict in full.”
Some opponents raise allegations against the Holy Prophetsa and at times poison the minds of our youth by saying that the Holy Prophetsa committed a grave injustice against the Banu Quraizah. This is a clear response to them that this decision was not made by the Holy Prophetsa, rather this decision was made by one of the Companionsra, and at that, Allah the Almighty ensured it was a Companionra who was in fact an ally of the Banu Quraizah and had taken a solemn oath from the Holy Prophetsa
Nonetheless [Hazrat Mirza Bashir Ahmadra continues] “Since the influence of this decision was not limited to the person of the Holy Prophetsa alone, rather, affected all of the Muslims collectively, the Holy Prophetsa did not consider it his right
to change this verdict by his own opinion irrespective of how heavily it may have leaned towards mercy and forgiveness. It was this very divine power which moved the Holy Prophetsa to spontaneously utter the words:
“‘O Sa‘d! Your verdict seems to be a Divine Decree, which no one has the power to alter.’
“Upon saying these words, the Holy Prophetsa quietly stood up and returned to the city. At the time, his heart was grieved with the thought that a nation, which he greatly hoped would embrace Islam, was being deprived of faith and being sentenced to divine wrath and chastisement due to their evil deeds. It was perhaps on this occasion that the Holy Prophetsa uttered the following words with intense regret:
“‘If only ten men (i.e., ten influential men) had believed in me, I would have hoped to God that this entire nation would accept me and would have been saved from Divine punishment.’
“When the Holy Prophetsa was leaving, he instructed that the men be separated from the women and children of the Banu Quraizah. Hence, both these groups were brought into Medina separately and were gathered at two separate locations. In line with the instruction of the Holy Prophetsa, the Companionsra (many of whom perhaps remained hungry themselves) arranged for a large quantity of fruit to be brought to the Banu Quraizah for their consumption. It is written that the Jewish tribe spent the entire night eating fruit.” (The Life and Character of the Seal of Prophetssa, Vol. 2, pp. 491-493)
The following morning, the Holy Prophetsa commanded for ditches to be dug in a marketplace in Medina, extending to the house of Abu Jahm Adwi in Ahjar alZait. The Holy Prophetsa, accompanied by several Companions, arrived at the site. He summoned the men of Banu Quraizah, who were brought out in groups, and each group was executed by the ditch. While being led away, the men turned to Ka’b bin Asad, asking, “What do you think Muhammad, the Messengersa of Allah, is about to do?” Ka’b replied, “That which will be disagreeable to you. May you be ruined! No matter the circumstances, you do not come to understand. The one who summons you will not spare you and the one who dies does not return. I swear by God that only the sword awaits you now (there is no escape from death). I had called you to a different course, yet you refused.”
The Jews began to murmur among themselves, “This is no time for anger. If we had listened to you, we would not have broken our covenant with Muhammad, the Messenger of Allahsa.” Huyayy bin Akhtab stated, “Enough of this lamenting. Now, nothing will save us. Be prepared to endure the sword.”
Hazrat Alira and Hazrat Zubair bin alAwwamra were tasked with overseeing the execution of the Jews, and according to some narrations, various Companionsra were assigned the task of carrying out the individual executions. (Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah,
1993, p. 12)
Hazrat Mirza Bashir Ahmad Sahibra has detailed this incident as follows:
“The following day, in the morning, the verdict of Sa‘dra was to be put into effect. The Holy Prophetsa appointed a few able men to perform this task and stood close by, so that if guidance was required while the verdict was being administered, the Holy Prophetsa could provide immediate guidance. Another reason was so that he could instantly provide a decision if anyone appealed for mercy. Although the verdict of Sa‘d could not be appealed against in general, but in his capacity as a King or Chief Executive of a democracy, the Holy Prophetsa definitely had the right to hear an appeal with respect to a specific person on individual grounds. As an act of compassion, the Holy Prophetsa also ordered that criminals should be executed separately from one another, i.e., when one was being executed the other should not be present nearby. Thus, every criminal was brought separately and executed according to the verdict of Sa‘d.
“When Huyayy bin Akhtab, chief of the Banu Nadir, was brought for execution, he looked to the Holy Prophetsa and said, ‘O Muhammad[sa], I do not regret having opposed you. However, the truth is that he who abandons God is abandoned by God.’ Then, he looked to the people and said, ‘Nothing can be done in the face of God’s command. This is His command and His decree.’
“When Ka‘b bin Asad, the chief of Quraizah was brought to be executed, the Holy Prophetsa urged him through gestures to embrace Islam. He responded, ‘O Abu alQasim! I would have accepted, but people will say that I have become afraid of death. Let me die upon the Jewish religion.’”
There is also mention of the forgiveness of a Jew by the name of Rifa‘ah. In this regard, Hazrat Mirza Bashir Ahmad Sahibra further writes:
“Another Jew by the name of Rifa‘ah, humbly implored a soft-hearted Muslim lady to intercede on his behalf so that he may be spared. The Holy Prophetsa forgave Rifa‘ah due to the intercession of this Muslim lady. Hence, the Holy Prophetsa forgave anyone for whom a plea of mercy was sought, which is evidence of the fact that the Holy Prophetsa was compelled by the verdict of Sa‘dra, otherwise, his heart was not inclined to execute the Jews.” (The Life and Character of the Seal of Prophetssa, Vol. 2, p. 494)
This is a clear answer to the allegation that the Holy Prophetsa was unjust. The execution of the men from Banu Quraizah continued in this way until the Holy Prophetsa had completed the task. The execution lasted until the evening. Then, the ditches were filled with dirt. All of this took place in the presence of Hazrat Sa‘d bin Mu‘adhra. Allah the Almighty accepted his prayer and granted coolness to his eyes. (Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, 1993, p. 13)
According to historical accounts, Nabatah was the only one from among the women to be executed. She was the wife of a man named Hakam from the Banu Quraizah. She had thrown a rock upon Hazrat Khalladra who was resting by a wall of Banu Quraizah’s fortress, resulting in his martyrdom. She was subsequently executed
in recompense for this murder. (Subul alHuda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, 1993, pp. 13-14)
However, there are some historians who disagree with this account. They are of the opinion that certain narrations regarding the Banu Nadir and Khaibar have become mixed with this incident, and due to certain circumstantial evidence, they do not believe the incident of this woman’s execution to be true. And Allah knows best. (Al-Sahih min Sirah al Nabi al-A’zamsa, Vol. 12, AlMarkaz al-Islami li al-Dirasat, pp. 136-137)
There is also mention of the incident regarding Raihanah bint Zaid Nazriyah. The women and children from Banu Quraizah who had been captured were distributed among the Muslims of Medina. Among them was a woman from the Banu Nadir named Raihanah bint Zaid who was married to a man named Hakam from the Banu Quraizah. The Holy Prophetsa had selected her for himself. According to some, she accepted Islam while others say that the Holy Prophetsa kept her as a slave-girl. There are also those who say that the Holy Prophetsa married her. (Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, 1993, p. 15; Sirat Encyclopaedia, Vol. 7, Dar al-Salam, pp. 428-429)
There are various narrations; the reality will become clear further along. When these narrations are studied, it becomes evident that historians have been mistaken in this matter. Firstly, this narration contradicts the reality of events and is weak. Even if there is any truth to the narration, then only in the fact that the Holy Prophetsa freed her, and she returned to her parents’ home. where she would eventually pass away. If, for the sake of conversation, this narration was deemed to be true, then the Holy Prophetsa would have married her, not kept her as a slave-girl.
On the subject of the false incident regarding Raihanah, Hazrat Mirza Bashir Ahmad Sahibra details:
“Various historians write that one person from among the prisoners of Banu Quraizah, was a lady named Raihanah, and the Holy Prophetsa kept her as a slave-girl for himself. It is on the basis of this very narration that Sir William Muir has raised a very hurtful allegation against the Holy Prophetsa. However, in actual fact, this narration is absolutely false and baseless. Firstly, the narration of Sahih al-Bukhari which has been quoted above, in which it has been stated that the Holy Prophetsa distributed the prisoners of Banu Quraizah amongst the Companionsra disproves this narration. If the Holy Prophetsa had selected a female prisoner for himself, naturally, this would have been mentioned in the narration of Bukhari on this occasion. However, even the slightest indication has not been made to this affect in Bukhari
“In addition to this, other authentic narrations clearly prove that Raihanah was among those prisoners who the Holy Prophetsa released as an act of benevolence, and after this, Raihanah left Medina and went to the home of her parents (the Banu Nadir) and continued to reside there.
‘Allamah Ibn Hajar, who is among the most illustrious of research scholars, states that this latter narration is correct. However,
Editor-in-Chief:
even if it is accepted that the Holy Prophetsa took Raihanah into his own guardianship, she definitely lived there as his wife, not a slave-girl. However, as for those historians who have related that the Holy Prophetsa took her into his own guardianship, most have also explicitly elucidated that the Holy Prophetsa freed her and then married her. Ibn Sa‘d has transmitted a narration related by Raihānah herself in which she states, ‘The Holy Prophetsa freed me and then, after I accepted Islam, he married me. My dowry was set at twelve Auqiyyah, (i.e. 40 dirhams)’ In comparison to this narration, Ibn Sa‘d has declared the other narration, which Sir William Muir has based his conclusion on, as being categorically false and contrary to the truth (it remains a doubtful narrations); and has further written that this is the opinion of those who possess knowledge.
“Hence, first and foremost, as substantiated by the narration of Bukhari, and the same has been expounded in Isabah, the Holy Prophetsa did not take Raihanah under his guardianship in the first place; rather, he set her free, after which she returned to her family and began to live with them. Secondly, even if the narration is accepted that the Holy Prophetsa did in fact take her into his own supervision, even in this case, the Holy Prophetsa freed her and then married her; but he did not keep her as a slave-girl. (as some historians have taken from her own account. To what extent that is correct, only Allah knows).
“Furthermore, it should also be remembered that with respect to the name, genealogy, tribe, etc., of Raihanah, there is such diverse contradiction within various narrations, that it would perhaps not be unreasonable to doubt the very existence of her person all together; especially when it is taken into account that she is said to be the wife of a person who is definitely the most well-documented historical figure in the world. And Allah knows best.” (The Life and Character of the Seal of Prophetssa, Vol. 2, pp. 486-488; Lughat al-Hadith, Vol. 4, p. 527)
The details regarding the distribution of the spoils of war are that when the spoils were gathered, the Holy Prophetsa separated the dates and distributed them. There were 36 horses in this expedition; each horse would have two shares, one for the riders and one for those who were on foot. One thousand women and children were taken captive. Before distributing the spoils, the Holy Prophetsa took out the Khums [a fifth reserved for Allah and His Messengersa]. The prisoners were distributed into five parts and one part was taken as Khums. Of that part, the Holy Prophetsa would free some, grant some as gifts and employ others. Similarly, the Holy Prophetsa also took Khums out from the dates and out of every other thing before distributing it. The distribution of each thing would be determined by a draw; whatever portion from that draw came into the Khums would be taken by the Holy Prophetsa and he appointed Hazrat Mahmiyah bin Jaz’a Zubaidira to oversee the Khums. The remaining four parts would be distributed. The Holy Prophetsa also granted spoils to those women who were present during the battle. These women included
“However, the state of the Muslims today is that in the name of Allah and His Messengersa, they are expelling people from their homes and killing them. As a consequence of this, the Muslims are losing their respect and honour. May Allah the Almighty grant wisdom and understanding to the Muslims.
Hazrat Safiyyah bint Abd al-Muttalibra, Hazrat Umm Ammarahra, Hazrat Umm Salitra, Hazrat Umm Ala’ah Ansariyahra, Hazrat Sumairah bint Qaisra, Hazrat Umm Sa‘d bin Mu‘adhra, and Hazrat Kabshah bint Rafi’ra. The Holy Prophetsa sent Hazrat Sa‘d bin Ubadahra with a caravan to Syria with the wealth obtained as Khums, including the prisoners and other things, in order to trade them for weapons and horses. According to one narration, Hazrat Uthman bin Affanra and Hazrat Abd al-Rahman bin Aufra bought a share from the Khums. (Subul alHuda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, 1993, pp. 15-16)
However, there is also the opinion that all the prisoners were kept in Medina and they were not sent anywhere else. Then, over time, the Holy Prophetsa would free them out of his mercy. After a deep study of various historical sources, Hazrat Mirza Bashir Ahmad Sahibra writes:
“In line with the verdict of Sa‘dra, the women and children had been taken captive. It is ascertained from various narrations that the Holy Prophetsa sent them towards Najd. Some of the tribes that were situated here paid their ransom and obtained their release. The Muslims utilised this money to purchase horses and arms for their own defence. If this was indeed the case, it should come as no surprise, because the tribes of Najd and the Banu Quraizah were allies. Prior to the Battle of Quraizah, they had fought together in the Battle of the Confederates. As a matter of fact, it was due to the incitement of the people of Najd that the Banu Quraizah raised up the flag of rebellion against the Holy Prophetsa in the first place. Thus, if the Najadis obtained the release of the prisoners of Banu Quraizah from the Muslims, this is nothing out of the ordinary. However, authentic narrations disclose that these prisoners remained in Medina (and did not go anywhere), and according to custom, the Holy Prophetsa distributed them into the guardianship of
various Companionsra. Afterwards, some from among them paid the value of their ransom and obtained freedom. Others were released by the Holy Prophetsa as an act of benevolence. In time, these people gradually became Muslim at their own will. History records the names of ‘Atiyyah Quradhi, ‘Abdur-Rahman bin Zubair bin Batiya, Ka‘b bin Sulaim and Muhammad bin Ka‘b. Furthermore, the latter, Muhammad bin Ka’b, is worthy of note, who went on to become a Muslim of great standing.” (The Life and Character of the Seal of Prophetssa, Vol. 2, pp. 495-496)
Whether these women in captivity were distributed or sold, the Holy Prophetsa delivered a verdict on this occasion which shows the vastness of his mercy and his great kindness towards women, which is worthy of being written in golden words. The Holy Prophetsa stated that any woman who was distributed or obtained at a ransom, if they had a small child then the child must not be separated from the mother until it had reached the age of maturity. Similarly, if there were two young sisters they must not be separated until they reached the age of maturity.(Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, 1993, p. 16; Bashmil, Ghazwah Banu Quraizah, Nafees Academy Karachi, p. 181)
This was the conduct of the Mercy for All Peoples and his kindness towards women and even prisoners and opponents. However, the state of the Muslims today is that in the name of Allah and His Messengersa, they are expelling people from their homes and killing them. As a consequence of this, the Muslims are losing their respect and honour. May Allah the Almighty grant wisdom and understanding to the Muslims.
(Official Urdu transcript published in the Daily Al Fazl International, 15 November 2024, pp. 2-6. Translated by The Review of Religions.)
