Reflection on Syria in mulaqat with Germany’s missionaries and waqifeen
Islamabad, Tilford, UK, 9 December 2024: Jamaat-e-Ahmadiyya Germany’s office missionaries and waqifeen-e-zindagi were blessed with the opportunity to have an inperson mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa at Islamabad, UK.
Prior to the mulaqat, Hazrat Amirul Momineenaa inaugurated Jamaat’s Tajik website www.islamahmadiyya-tj.org and led everyone in a silent prayer.
As the mulaqat commenced, Huzooraa addressed Amir Jamaat Germany, Abdullah Uwe Wagishauser Sahib, enquiring about the delegation’s tour. Amir Sahib reported that the programme had been intensive and highly beneficial.
Huzooraa then addressed the delegation, providing comprehensive guidance on various aspects of their responsibilities as murabbian, muballighin and waqifeen-ezindagi of Jamaat-e-Ahmadiyya.
Spirit of waqf and recognising Allah’s favour
Huzooraa began by reminding the missionaries and waqifeen that their service is a divine favour from Allah, not a privilege they bestow upon the Jamaat. He said:
“The essential point is that a missionary must always understand that the life they have devoted is for the sake of Allah the Exalted, not as a favour bestowed upon Him. Allah the Exalted states, ‘They say, ‘We have accepted Islam.’’ Allah replies, ‘Your acceptance of Islam is not a favour; rather, it is Allah’s favour upon you.’ [Surah
al-Hujurat, Ch.49: V.18] Therefore, every missionary should reflect that they have not conferred any favour upon the Jamaat, but rather Allah has favoured them by granting them the opportunity to dedicate their lives, to become missionaries, to acquire some measure of religious knowledge, and now they must use these blessings in the finest manner so that the true right of their gratitude can be fulfilled, for without expressing gratitude to Allah the Exalted, this right cannot be discharged. And expressing gratitude to Allah means
surrendering and sacrificing everything for the Jamaat, no longer entertaining thoughts like, ‘I do not have this particular facility,’ or ‘I am lacking that convenience.’
“Murabbian and muballighin of earlier times, who also served in Africa, used to receive a subsistence allowance of only five pounds, and even that reached them with great difficulty. It is not that things were cheaper in those days and that five pounds sufficed; it did not. Still, to produce literature
Hazrat Abu Musa al-Ash‘arira narrated, “The Prophetsa said, ‘No one is more patient than Allah in enduring hurtful and offensive words. They ascribe a son to Him, yet He continues to grant them health and sustenance.” (Sahih alBukhari, Kitab at-tawhid, Bab qawlillahi ta‘ala ‘innallaha huwa r-razzaqu dhu l-quwwati l-matin’, Hadith 7378)
Hazrat Mirza Ghulam Ahmadas, In His Own Words
The definition of a godly scholar
A godly scholar is not one who is unmatched in Arabic morphology, syntax and logic. In fact, a godly scholar is one who constantly remains in fear of Allah the Exalted and whose tongue does not engage in vain speech. However, today we are passing through an era when even those whose profession it is to wash corpses before burial call
Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
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themselves scholars and have taken this title for themselves.
Therefore, this word has lost its value immensely and has now taken on a meaning that is against the will and desire of God Almighty. On the contrary, the Holy Quran describes true scholars in the following words:
Meaning, the scholars from among the servants of Allah Almighty are those who fear Him. Now, it is crucial to take note that those people who do not possess this quality of fear of God, and being in awe of Him, and who are not righteous, can never, in any way whatsoever, be worthy of this title.
The fact of the matter is that ‘scholars’ are referred to as ulama in the Arabic language. And this is the plural form of alim, and in Arabic, ilm or ‘knowledge’ refers to a thing which is certain and categorical; and true knowledge is derived from the Holy Quran. True knowledge can neither be derived from Greek philosophy, nor from the philosophy currently prevalent in England, rather it is attained from the true philosophy of faith. The apex and pinnacle of a believer is that they reach the rank of the ulama or scholars, and attain to a station of true certainty, which is the highest level of ilm or knowledge.
An individual who is bereft of true and certain knowledge, and who is oblivious to the paths of divine understanding and insight may refer to themselves as scholars all they like, but they are devoid of the merits and qualities of knowledge, and they do not possess the radiance and light that is received from true knowledge. In fact, such people are in a state of utter loss and deprivation; they fill their afterlife with smoke and darkness. It is about these very people that Allah the Exalted states:
In other words, he who is blind in this life shall be raised blind in the hereafter. What knowledge can an individual receive in the next world when he is deprived of knowledge, insight and divine understanding in this world? A person must take with them the eye that perceives Allah the Exalted from this very world. An individual who does not develop such an eye in this world should not expect to behold Allah Almighty in the life to come.
As for those, however, who are bestowed with true divine knowledge and insight, and who receive that knowledge, which is the result of fear of Allah, they are the ones who have been likened to the Israelite Prophets in this Hadith.
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– for instance, take Maulana Nazir Ahmad Mubashshir Sahib – he had no money in the mission’s treasury to prepare literature. So he would obtain a medicine called ‘Amrit Dhara,’ sell it, and with the profits publish literature. Thus, he became one of the renowned murabbian and muballighin. Similarly, Maulana Nazir Ahmad Ali Sahib gained recognition. Later, in Europe, Karam Ilahi Zafar Sahib stayed in Spain, and he too survived by selling perfume, just managing to get by. Even up until recent times, in our own era, the allowance was such that after fifteen days it would be completely exhausted, and making ends meet was difficult. Yet never did a complaint arise that ‘We will leave this work,’ or ‘We have regrets,’ or ‘Why is someone else receiving this facility and not me?’ Rather, the mindset was always that it is Allah’s favour that He granted the opportunity of waqf. This is the spirit every missionary should possess – that Allah the Exalted enabled us to devote our lives. The pledge taken from every member of the Jamaat – that we shall sacrifice our life, wealth, time, and honour – imposes the foremost obligation upon us, who are waqifeen and missionaries, to strive to fulfil it.
“If this spirit prevails, then blessings will descend upon your endeavours. It will also foster a true relationship with Allah the Exalted. Consequently, you will feel drawn toward Him, inclined toward worship, motivated to fulfil Allah’s rights, and inspired to cast off your lethargy. Through supplications, you will receive the strength to achieve this. For this purpose, there are nawafil, and there is the proper observance of the prescribed prayers [salat] – performing them with due care and beauty. You deliver lectures, for example, citing the incident of a Companion whom the Holy Prophetsa sent back three or four times, instructing him to return and perform his salat properly.
[Sahih al-Bukhari, Kitab al-Adhan, Hadith 757] But have you ever pondered whether you yourselves are offering your prayers with such careful attention? If you have not, it means you have not done justice to your work, your time, or your pledge. You deliver speeches and present examples – sometimes an example comes to mind spontaneously – before or after doing so, have you ever reflected, ‘I am about to present this example, but to what extent do I practice it? What is my own standard, my own model?’”
Deepening one’s relationship with Allah and readiness for sacrifices
Huzooraa further elaborated on the need for a profound personal connection with Allah. He emphasised that true dedication manifests when one is prepared to sacrifice every comfort for the sake of faith. He said: “The most important matter for missionaries and those who have devoted their lives is first to cultivate a true bond with Allah the Exalted, and then to be ever ready to offer every sacrifice for His sake. This should not remain a mere [verbal] pledge. Rather, one must assess whether, if a practical opportunity arises, one can indeed demonstrate and exemplify that deed. Or, would one’s mind instead remain preoccupied with one’s wife and
children, one’s home, or certain worldly comforts? Those who are willing to sacrifice everything for the sake of Allah the Exalted are never abandoned by Him. He continues to bestow His grace and honours them with His rewards. Yes, trials may come at times. Tests may appear along the journey – at times through certain colleagues, sometimes through superiors, and sometimes certain matters arise from the Centre that cause great concern. Yet if you bow before Allah the Exalted, weep before Him, ask of Him, present yourselves before Him in complete purity and sincerity, and keep your intentions unblemished, then Allah the Exalted dispels those trials, and a person emerges from these examinations strengthened. These are the qualities that a missionary ought to possess. When this spirit is kindled within, we achieve success. Without it, we are left only with claims that we will conquer the world. How can the world be conquered in such a manner?
Huzooraa then enquired about the number of missionaries in Germany and the country’s total population. It was reported that there are 126 missionaries and a population of 80 million. At this, Huzooraa remarked:
“[One hundred and twenty-six individuals], of which only 65 are in the field, are clearly not sufficient to convince a population of 80 million. So, what additional measure must we take in this regard? We must strengthen our relationship with Allah the Exalted! May He open such paths and grant such blessings to your words that they leave an impact upon people. This will only happen if you bow before Him in complete sincerity and seek His help.
“This task is enormous and should always remain at the forefront of our minds. It should not be the case that you feel content simply by providing tarbiyat to the 300, 400, or 500 members in your local jamaat, delivering a sermon, leading a few prayers, and then declaring yourselves ‘exhausted after a hard day’s work.’ This is not enough. You must set the target of bringing an entire nation to the feet of Muhammadsa, the Messenger of Allah, of establishing the Oneness of God in this land, and of fulfilling the true obligation of conveying Islam’s message.
“Can our current efforts achieve this? Are our knowledge and actions at a standard that allows us to meet this target? Is our bond with Allah of such a degree that He blesses every endeavour we undertake? Are we truly striving, to the fullest extent possible, to give precedence to faith over worldly matters? Reflect upon all these questions and contemplate them deeply.”
Pursuit of knowledge is essential for spiritual and practical growth
After underscoring spiritual devotion, Huzooraa highlighted the critical role of continuous learning, encouraging the missionaries to broaden their religious and secular understanding so they can effectively nurture the faith of others. He said:
“Wherever you elevate the standard of your worship, you must also strive to enhance your knowledge.” After this, Huzooraa enquired how many of the attendees had read all of the Promised Messiah’sas books, how many had read half of his books, how many had read 40 of his
books and how many had read at least ten books. Following this, Huzooraa stated:
“Erstwhile, boys would travel from Africa to study at Jamia [Ahmadiyya] in Pakistan, and among them were some who surpassed even the Pakistani murabbian During their time at Jamia, they saved up money from their pocket expenses to purchase volumes of Ruhani Khazain, as well as books of Hadith. They not only read them, but also made notes and then utilised these materials in the field. Their standards of righteousness are remarkably high.
“These qualities cannot be attained through personal effort alone. In this age, Allah the Exalted appointed the Promised Messiahas as the guide and Mahdi, that is, the source and means of divine guidance. Therefore, reading his literature, to the fullest extent possible, is essential for us. There is no merit in merely publishing the books. Your Secretary Ishaat may report that all volumes of Ruhani Khazain have been translated [into German], or that a certain number of books have been published. Yet if your own missionaries have not read them – those who previously claimed difficulty due to the Urdu language, but who now have that literature in German as well – then what benefit did you derive from publication? Will you hand this literature to people, saying, ‘Read this book; we have not read it ourselves, but perhaps you might benefit from it’?
“When you present these books to the world, do you ever pause to consider, ‘We are giving this book to others, but have we read it ourselves?’ Or do you simply announce that a certain amount of literature has been published? The secretary and his team declare this with great pride, and the Amir Sahib is delighted that they have achieved this task, having sold literature worth two, four or six hundred thousand euros. Yet what value lies in simply selling it? Earning money is not our purpose. Our aim is to instil faith in people’s hearts, to bring them towards Allah the Exalted, and to acquaint them with Islam’s beautiful teachings. Completing a single task, or just an aspect of it, does not mean the work is complete. For that, you must first establish your own example. [...]
“You have become missionaries, devoted your lives, and spent seven years studying in Jamia. Did you fail to acquire the very religious knowledge for which you dedicated yourselves? Along with that, you should have also gained other forms of knowledge. You have not developed the habit of reading. Your approach has become too casual; you suffice with whatever small excerpts appear on the internet, the same snippets any ordinary person could find. Have you never felt a desire within yourselves to spend a certain number of hours reading religious literature, to read a certain number of general knowledge books, to examine the newspapers, to understand contemporary issues, and through this broaden your awareness, enlighten your mind, and gain insight into the world? Then you would know how to apply your religious knowledge and how to answer the worldly questions that arise.
“These are the matters at hand. A missionary should possess a certain fervour and passion. If that exists, success will follow. If it is absent, then you are merely claiming to be missionaries. [...]”
After this, Huzooraa specifically drew the missionaries’ attention to their responsibility to lead prayers and teach the Holy Quran to children and said:
“If you fail to teach children the Holy Quran, if you do not acquire religious knowledge yourselves, and if you display apathy in your tabligh efforts, then what is the benefit of all this?”
Jamaat’s investment in waqifeen and their responsibilities
To give context to these expectations, Huzooraa reminded attendees of the substantial efforts and resources the Jamaat invests in training and supporting them. This realisation, he explained, should inspire an even greater sense of responsibility and commitment. He said:
“Consider how, despite its limited resources, the Ahmadiyya Jamaat has invested so much in you. For seven years you received your education, and now look at the many facilities you enjoy.”
Huzooraa then highlighted the comparison between the allowances provided to Jamaat’s missionaries and the earnings of professionals in other fields. He explained that, even from a worldly perspective, the benefits offered to Jamaat missionaries surpass the earnings of many who, despite their income, face significant expenses like housing, etc. In contrast, the conveniences and support provided to Jamaat missionaries relieve them of many such burdens and worries, underscoring the Jamaat’s investment and care for its missionaries and waqifeen
Hence, Huzooraa said, “Even in worldly terms, you are far better off than many others. When these conditions prevail, one must develop a sense of awareness: consider what sacrifices our elders made. Compare their efforts with ours. What did they achieve, and what are we accomplishing? What facilities did they have, and how diligently did they work despite their limited means? What have we done, given all the support and conveniences at our disposal? These questions should be kept in mind by every life-devotee and every missionary. When this realisation takes root, then observe how you can bring about a true revolution in Germany.
“Otherwise, for every minor question, you might ask, ‘What is the answer to this?’ You will receive a brief reply here or there, from me, from a senior missionary, from someone else, or from your Amir Sahib, regarding a worldly matter, the Missionary-in-Charge will answer your questions, or some other knowledgeable person will provide you with an answer. But that deeper investigation, the careful reading that brings true understanding, only comes if you devote five or six hours daily to study. And when you find these answers, a thirst for further knowledge will arise. With that will come a greater inclination to study more. As you provide these answers and bring reassurance to others, your own satisfaction will grow. You will realise, ‘I have comforted this person with knowledge.’ This will further motivate you to acquire greater understanding, to reassure even more people, and to spread the message of Islam Ahmadiyyat to every segment of society, drawing them closer to Allah the Exalted. Such efforts transform
into revolutions.”
Diligence, accountability, and time management
Building on the foundational principles of faith, knowledge, and gratitude, Huzooraa turned his attention to the importance of diligence, accountability, and effective time management, emphasising that a missionary’s success depends not on numbers but on tangible outcomes and selfdiscipline. He said:
“What difference does it make if sixty missionaries are working here, sixty-five there, or sixty-one elsewhere? […] What is a missionary’s actual output? What is a missionary’s output in the field? What is a missionary’s output in the office? Suppose he comes and works for four hours –although even that may not be the case –and then spends the rest of the time with his feet propped up on the table, or forms a little group and then declares, ‘It’s tea break now; let’s have some tea.’ During the tea break, he sits and chats for an hour, and that’s all. He then remarks, ‘Oh dear, I am exhausted now.’ It’s then time for the Zuhr prayer, [after which he eats lunch and remarks,] ‘Let’s take a little rest because we ate more than usual today.’ He takes a halfhour or forty-five-minute rest, then evening approaches. Next, he says, ‘Look, now the children are crying; I must pick them up from school. My wife mentioned she’s not feeling well today, and she needs some help at home. Let’s go!’ And off he goes.
“Reflect on all these things and learn to manage your time. The true remedy for improving your time management is to examine your daily schedule. At what time did you wake up this morning? How early did you rise? Did you offer any nawafil? These days, after all, the nights are long, so it is quite easy to offer nawafil. Ask yourself, did I offer them? Then, did I perform the Fajr prayer? After that, did I engage in study or recitation of the Holy Quran? How much did I read? How much office work did I complete? How much time did I devote to increasing my religious knowledge? How much time did I spend gaining worldly knowledge? How much time was spent on household duties? How much time, in total, did I devote to prayer throughout the day? If you create a timetable – or even if you do not, simply record where and how long you spent your time each day – then after one week, reassess. Examine how, within these twenty-four hours over the past seven days, you spent your time serving faith, your time in worship, your time for your household, your time for tabligh, and your time for acquiring worldly knowledge. From this, you will discover whether you have made proper use of your time or not. If you have not, how should you improve?
“You are no longer children. By the grace of Allah, all of you are adults. In fact, some have one or two children already, or soon will. So you must think about all these matters yourselves. You are those who have pledged that you will bring about a revolution. Simply singing anthems [taranas] or reciting poems during Jamia will not bring forth a revolution. Revolutions arise through action, and for that, you must identify which methods to adopt. You must explore these methods on your own – where to go and how to preach.”
Inspirational examples of effective tabligh in challenging conditions
To illustrate how passion and resolve can overcome limitations, Huzooraa shared inspiring examples of missionaries who achieved remarkable results in the field of tabligh under challenging circumstances, proving that sincerity, passion, prayer, and creativity transcend material constraints. He said:
“Sometimes, for example, there are no resources available for tabligh. In Ghana, we had a missionary who did not complain as others did, saying, ‘We have no literature, no resources; where should we go and how should we preach?’ Instead, he worked tirelessly despite serving in a very remote area with virtually no facilities. There was a newspaper called Guidance, published by the Jamaat in Ghana. He would take that newspaper and stand by the roadside, continually reciting durud sharif under his breath. When someone passed by, he would hand it to them, and as soon as they accepted it, he would begin preaching. One person led to another, and two led to four, until awareness grew steadily. In the evening, or at some later time, he would invite these people to the mosque, and thus, tabligh gatherings began to form. Gradually, the quality of his outreach soared, and his circle of acquaintances expanded to the point where the entire town knew him. In fact, if any Ahmadi was travelling through the area and asked someone, ‘I need to find the Ahmadiyya mission,’ or mentioned the missionary’s name, that person would immediately direct them, ‘Yes, go that way.’ In a population of two hundred thousand, the people knew him.
“Now consider: how many people know you in your own area? Perhaps five or seven hundred, maybe not even a thousand, whereas ideally, everyone in your vicinity should know who you are. […] At the very least, you should be recognised by ten thousand people in your region. If ten thousand people know you, that means your message could reach a hundred thousand souls. Simply staying at home will accomplish nothing; no work will get done. You must explore opportunities for yourself. You must personally discover
what endeavours you ought to undertake.”
Understanding and addressing rapidly changing global challenges
Recognising the enormity of modern challenges, Huzooraa then shifted focus to the global stage, urging that the murabbian must act not only as teachers within their local jamaats but as guiding lights for a world in turmoil. He stressed that this requires a deliberate effort to deepen one’s connection with Allah the Exalted and to engage in meaningful learning. He said:
“Recognise, therefore, that you must sit down and ponder how to deepen your relationship with Allah the Exalted, how to increase your knowledge, and how to advance in both religious and secular learning – at the very least to the extent that you can speak confidently about contemporary issues. Do not simply glance over the internet or a website, saying, ‘This person said this, that person said that,’ and then laugh it off. Reading someone’s [message or post] and offering a quick reply is nothing remarkable. A missionary’s knowledge should be deep and profound. Your practice should be such that your writings appear in magazines, books, and newspapers. Whatever issue arises, you should write on it. If a matter surfaces on social media or elsewhere, your article should be found there too. Only then will it be of any benefit, only then will people know you. If you say that social media is widespread today and many people rely on it, then very well, it may be widespread – but first, you must enrich your own knowledge so that you can participate meaningfully in that medium.
“When an issue or question arises, answer it promptly, and explain what Islam teaches, what Islam says, and how Islam solves that particular issue. Consider the challenges of this era – these contemporary issues – and determine how we must address them, and how we must respond.
“Today we have such tremendous facilities that my voice can travel two thousand miles one way, then two thousand miles back, and you can simultaneously
Inspire a culture of reading among members: Amila of Lajna Imaillah UK blessed with mulaqat
Islamabad, Tilford, UK, 15 December 2024: The national amila of Lajna Imaillah UK was blessed with an in-person mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, at Islamabad, UK. Upon arrival, Huzooraa greeted the members and addressed Sadr Lajna Imaillah UK, Dr Qurratul-Ain Anni Rehman Sahiba, enquiring about the attendees. Sadr Sahiba introduced the group, following which Hazrat Amirul Momineenaa led everyone in silent prayer. Huzooraa then began speaking with each member individually, asking about their respective portfolios, responsibilities, and progress, while imparting valuable guidance and advice.
Departmental guidance
Speaking to the Secretary Talim, Huzooraa enquired about the educational programme for the year. The secretary explained that a talim syllabus had been prepared, alongside a syllabus for advanced studies for members wishing to deepen their religious knowledge. She also mentioned that special talim/tarbiyat classes were being held in six regions, starting with Scotland in January.
Turning to Secretary Tajnid, Huzooraa asked for the current membership figures and whether they were collected with precision, working from the grassroots to ensure accuracy. The secretary affirmed that the data was complete.
Addressing the Secretary Tahrik-e-Jadid & Waqf-e-Jadid, Huzooraa asked about their collection figures and whether the department was on track to meet its targets. The secretary said that they were hoping so and requested Huzooraa for prayers.
When speaking with the Secretary of Health and Fitness, Huzooraa asked whether any exercise clubs had been established. The secretary replied that while there was no formal club, the department monitored members’ exercise levels in other ways.
To the Secretary of Industry & Handicraft, Huzooraa suggested introducing a cottage industry initiative to provide practical opportunities for members who are idle at home. The secretary mentioned that the department had launched a project called “From Lajna, With Love,” where members create items for hospitals and other causes. She further shared that they organise events and workshops, which have benefitted many members. As a result, several members have successfully started their own businesses.
During his conversation with the General Secretary, Huzooraa enquired about the number of majalis, the regularity of their reports, and the feedback system. The secretary explained that all majalis send reports, which receive feedback from Sadr Sahiba and respective departments using a
marking and grading system.
Speaking with the Secretary Khidmate-Khalq, Huzooraa asked about ongoing projects. The secretary highlighted their work supporting the homeless and preparing 23,000 meals last year. Huzooraa asked whether there were permanent collaborations with charities, to which she replied that such partnerships existed only in some localities.
Addressing Secretary Tarbiyat NauMubai‘aat, Huzooraa asked about the number of nau-mubai‘aat this year. The secretary reported 64 new converts, the majority of whom attend their local classes as well as online classes organised by Jamaat’s Nau-Ahmadi Department. Huzooraa emphasised the importance of taking regular feedback from attendees and ensuring that the teachers conducting these classes are regularly reviewed to ensure they are reliable and trustworthy.
Huzooraa then asked Secretary Tarbiyat about collaboration with the NauMubai‘aat Department. The secretary committed to enhancing cooperation in the future. She also outlined their thematic focus for the year, including truthfulness, the first five conditions of bai‘at, and taqwa, inspired by Huzoor’saa address at the Jalsa Salana Ghana. She added that they are also working on a tarbiyat-related Shura recommendation focused on achieving
the highest levels of morals, particularly controlling anger in view of the sunnah of the Holy Prophetsa and the practice of the Promised Messiahas. She also sought prayers for the department’s upcoming Tarbiyat Retreat at Baitul Futuh Mosque, where students from Aisha Academy would lead sessions.
Turning to Secretary Tabligh, Huzooraa enquired about the department’s plans. The secretary shared that under Huzoor’saa prior guidance, they were working with schools through Ahmadi female teachers and had launched a website, “Understanding Islam,” providing resources for schools. She reported that 25 of the year’s female converts were brought into the Jamaat through Lajna efforts. She also highlighted their bai‘at target for the year: one bai‘at per member. Huzooraa commented on the ambitious nature of this goal and asked how many had succeeded in achieving it. The secretary responded that they were actively working towards it.
Speaking with Secretary Nasirat, Huzooraa asked about the nasirat’s attendance and how the department encourages participation from those less active. The secretary mentioned various initiatives, including sports tournaments. With regard to those not attending,
listen to it here [with a live translation] while seated. [...] In this advanced world, what should we be doing? Are we fulfilling our obligations accordingly? And now, as global conditions shift, who knows what they will bring about? That is why I have often stated before as well: warn the world in advance, so that those who survive the destruction to come, may say, ‘There were indeed some who tried to alert you to the path you were taking towards ruin.’
“Now everyone is beginning to say it. Leading analysts are stating that the Third World War has already begun; only the nuclear phase has not started yet. On the day nuclear war begins, unimaginable devastation will occur. So there is still time to warn people, to show them what they can do to be spared from this fate. Destruction is already happening – millions are perishing everywhere, in Europe, Russia, America, etc. Frustration is also among the reasons for this. Why do people keep shooting each other in America? Frustration, distance from faith, and restlessness. They may say five hundred, or a thousand, or two thousand, or four thousand have died in Ukraine; they themselves say that fifty thousand have perished so far. Some say even more have died. They say seventy or eighty thousand have died in Russia. Muslims are killing each other; it is said a hundred and fifty thousand have died in Sudan. Then there is Israel. Muslims are also being killed by their enemies. The world, entangled in its own issues, is killing one another. Under these circumstances, how essential it is for us to forge an even stronger bond with Allah the Exalted, to try to save the world and to warn it.
“Simply saying, ‘The Khalifa of the time is praying’ is not sufficient – though indeed, he is praying. Once, a person requested the Holy Prophetsa to pray for him. The Holy Prophetsa replied, ‘You too should pray, thereby assisting my prayers.’ [Sahih Muslim, Kitab as-Salat, Bab fadli s-sujudi wa l-haththi ‘alayh, Hadith 489] So when missionaries are praying collectively, they are supporting the prayers of the Khalifa of the time, and they are aiding all who pray with a unified purpose. Always remember that we have one unified purpose, and when we pray collectively for it – even if at home, through nawafil – these prayers assume a collective dimension, and by finding acceptance before Allah the Exalted, they yield collective results.
“These are the matters that everyone should keep in mind.”
Maintaining and strengthening spiritual resolve
After this, Huzooraa mentioned that those who come here say, “A great change has occurred within us. We have developed a profound bond with the Jamaat’s system, the Jamaat itself, Khilafat, and with Allah.” Huzooraa remarked:
“I tell them that although this connection has formed, it is essential to maintain it. Thus, all of you who have come here, who have heard these counsels and temporarily realised that you ought to do these things, should remember that merely acknowledging ‘we should’ is not sufficient. Rather, there must be consistent and lasting
action. That is the key point.”
Amir Sahib, along with the missionaries and waqifeen-e-zindagi, pledged to strive to implement these admonitions. Upon this, Huzooraa prayed, “May Allah the Exalted bless you and may He give you the strength and power to implement it.” [Amin.]
Syrian civil war
Following this, Huzooraa graciously permitted questions. A missionary enquired about the current situation in Syria, seeking Huzoor’saa opinion on the matter.
Huzooraa replied:
“It is commonly stated that [Bashar al-Assad] was exceedingly oppressive and tyrannical. His family ruled for fifty years, so what prevailed in that country was nothing short of a dictatorship. He himself held power for twenty-four years, and before him, his father did. Those people did commit injustices. The prisons there were such that terrible cruelty was inflicted. Though prisons in many Third World countries are sites of oppression, the stories of the atrocities in those Syrian prisons are truly frightening. […] Now it is coming to light that underground prisons were even more horrific than what was previously known. At present, men and women there are celebrating, jubilantly making victory signs, saying that now they can walk the streets and breathe the air of freedom. Everyone had been living in fear.
“This is what happens. All things have a limit, and there was a peak to the tyranny there – by all accounts, it was severe. And when people recount certain incidents, one is compelled to believe it truly was. That regime ended.
“As for the rest, there are three major groups in Syria: Sunnis, Shias, and Kurds. The Kurds have their own rights; they say that they deserve a government, autonomy, and some measure of independence. Yet they too were subjected to oppression, both by Syria and, those in the border regions, by Turkey. They are scattered, not concentrated in one place. Some are in one area, others are near the Turkish border, quite far away, separated by distance, as we hear. Then there are Sunnis, whose rights were also trampled upon. Only the rights of the Shias were upheld, supported by Hezbollah and Iran. When the situation becomes like this, such outcomes follow logically and inevitably. They had to occur, and they did. Tyranny can only go so far.
“Now let us see what these [new people] do. They will not establish justice either; they will commit atrocities as well. After all, they are from the same nation. They have not become Ahmadis who can claim that now they have reformed themselves and will cease to be cruel. They are the same people.
“A journalist once asked me, ‘Why do you not take revenge in Pakistan?’ I replied that we are also from the same people [as other Pakistanis]; among us are Chaudhris, Maliks, Khokhars, Kashmiris […], Pathans, Balochis – we are capable of everything. But we believe in the Promised Messiahas and the Divinely guided Mahdi; we have pledged not to commit wrongdoing nor to support oppression. We have pledged to strive for our own reformation. That is why we do not seek vengeance, though we are capable of it. But as we have pledged allegiance on
“ But we believe in the Promised Messiahas and the Divinely guided Mahdi; we have pledged not to commit wrongdoing nor to support oppression.
one hand, we are bound to uphold these virtuous principles. If we were to behave like them, you would say, ‘You are also taking revenge just like the others. What difference is there between you?’ [... In that case,] Allah’s grace would not be with us. After the riots of 1974, a Pathan approached the third Khalifarh and said, ‘Your Holiness, give us permission, and we will avenge ourselves. We will do this and that, even kill them all.’ Huzoorrh listened and then said, ‘Very well, suppose I grant you permission, and you avenge yourselves. Perhaps you will kill a thousand, two thousand, four thousand, or ten thousand people. Maybe you will survive, maybe not. Afterwards, Allah the Exalted will say, ‘Now that they have taken matters into their own hands, I withdraw My help.’ So Allah’s support will be lifted, and [He will say,] ‘You can go on taking revenge amongst yourselves.’’ [Thus, Huzoorrh did not give any such permission.]
“As for these people [in Syria], they do not even have Allah’s support. They are exacting vengeance against one another. This new government that has emerged will also seek revenge. Will its leader establish justice? No. One party will be supported by America, another by Russia, and another by Iran. Before, they formulated their policies shrewdly and strategically: Israel attacked Hamas, devastated Palestine, then weakened Hezbollah, then Iran, who, along with Hezbollah, supported Assad. They were thus weakened. Russia was kept entangled in the war in Ukraine, thus weakening it as well. All these factors combined, reducing the support Assad received, and gave others a chance. America then took advantage of this opportunity [...]
“Such events are bound to occur in the world when righteousness disappears, revenge takes hold, the ego flares, humility disappears, and one’s relationship with Allah the Exalted is severed. This is the inevitable consequence. And do you think it will not happen again? Of course, it will. This disturbance will persist indefinitely. Perhaps it will become another Libya. The situation is dire, and it will cause further unrest. If not today, then in ten years, another eruption will occur in some other country. That is why I keep saying that before it is too late, you should assume
your responsibilities and warn the world. Even if they do not learn their lesson now, remember that if it is not an atomic war today, it may occur a few years down the line. People’s minds are deteriorating, and such leaders will continue to emerge. […] Conditions are undeniably worsening. That is why a great deal of prayer is needed. We must do our utmost within our means to make people understand and to inform them, for there is no other solution.
“[…] Governments will come and go, and we are not to fight; we are to pray. Our enemies will always exist; they will emerge repeatedly. If you intensify your preaching, the opposition will increase in Germany too. When opposition increases, it is actually beneficial, for it spurs more preaching. At present, one right-wing party or another occasionally stirs some anti-Muslim sentiment, and in that, they may sometimes also target you. However, once open hostility towards the Ahmadiyya Jamaat arises, it will capture people’s attention, and it will become evident that you have indeed been doing your work.”
Presenting Islamic teachings with wisdom
Finally, a missionary highlighted that when presenting a certain argument against the consumption of pork, some Germans say there is no scientific evidence supporting some of the arguments.
Huzooraa first provided detailed arguments explaining the Islamic prohibition of pork. He then explained that the Jamaat’s responsibility is to convey its teachings, not to compel others to accept them. He stated that the prohibition of pork in Islam is not based on a single argument but encompasses various concerns. He advised presenting arguments with wisdom.
Conclusion
In the end, Amir Sahib requested Huzooraa for a group photo, which he graciously permitted and with that, the mulaqat came to an end.
(Report prepared by Al Hakam)
This Week in History
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat
20 - 26 December
20 December 1895: On this day, the Promised Messiah’sas book, Nur-ulQuran Part II, was published by Ziaul-Islam press, Qadian. Fateh Masih, a Christian missionary stationed at Fatehgarh in the district of Gurdaspur, India, had written two letters to the Promised Messiahas, in which he resorted to offensive language regarding the Holy Prophet Muhammadsa. He spoke scurrilously about the Prophet’ssa marriages, character, and the Islamic concept of paradise. In response, the Promised Messiahas authored the second part of Nur-ul-Quran. The book comprised approximately 80 pages. (Maktubat-e-Ahmad, Vol. 1, p. 179)
To read its English translation, visit: www.alislam.org.
20 December 1975: On this day, a grand musha‘irah (poetry event) in praise of the Holy Prophet Muhammadsa was held at Masjid Aqsa, Rabwah. More than 40 poets presented their poetic compositions in Urdu, Arabic, Persian, and Punjabi. Proper arrangements were made for women with appropriate segregation. A large number of attendees benefitted from this gathering of na‘at recitation. (Daily Al-Fazl, Rabwah, 22 December, 1975, p. 1)
21 December 1944: On this day, based on one of his visions, Hazrat Musleh-e-Maudra directed the Jamaat to thoroughly study the emerging Communist movement and formulate counterarguments against it.
Huzoorra instructed the Jamaat’s scholars, jurists, teachers, professors, life devotees, and students of Madrasa-e-Ahmadiyya and Jamia Ahmadiyya to study the Communist movement critically and comprehensively. (Tarikh-eAhmadiyyat, Vol. 8, p. 573)
21 December 2021: On the instruction of Hazrat Khalifatul Masih Vaa, the renovation of the house of Hazrat Khalifatul Masih Ira was initiated. This historic house, built in 1891, was inhabited by Hazrat Khalifatul Masih Ira from 1893 to 1914 and is located near Dar-ul-Masih, Qadian.
The renovation work was completed in December 2021, and the inauguration ceremony took place on this day in Qadian. (“Renovation of Hazrat Khalifatul Masih I’s house, and Jalsa Salana Qadian 2021”, www. alhakam.org)
22 December 2019: On this day, Hazrat Khalifatul Masih Vaa delivered the keynote address at the sixth National Qaideen Forum of Majlis Khuddamul Ahmadiyya UK. In his address, Huzooraa explained that the word qaid means “leader,” and a true leader is one who leads by example and guides his people along a path that he himself walks upon. (“Safeguarding the institution of Khilafat-e-Ahmadiyya – Huzoor addresses UK Khuddam at Qaideen Forum”, alhakam.org)
23 December 1959: In December 1959, Dag Hammarskjöld, SecretaryGeneral of the United Nations, visited Monrovia, the capital of Liberia, during his official tour of African countries. On this day, Maulana Muhammad Siddiq Amritsari Sahib, the missionary in charge of the Ahmadiyya Mission in Liberia, had the opportunity to meet him and present him with a copy of the English translation of the Holy Quran and other Jamaat literature.(Ruh Parwer Yadain, p. 534)
To read more about his missionary activities, see: “Pioneer Missionaries: Part 4 – Taking Ahmadiyyat’s message to the highest echelons of society” at alhakam.org (11 November 2022, pp. 10-11).
23 December 2005: On this day, Hazrat Khalifatul Masih Vaa delivered his Friday sermon from the jalsa gah in Qadian, which was the first time that a live transmission from the jalsa gah of Qadian was broadcast throughout the world. During his Friday sermon, Huzooraa granted valuable guidance to the volunteers and guests of Jalsa Salana Qadian. (Khutbat-e-Masroor, Vol. 3, pp. 731-746 )
24 December 1902: In this day’s issue of Al Hakam (24 December 1902, pp. 11–12) it was reported, “On the night between 21 and 22 December, which was the first night of the last ten nights of Ramadan, the Promised Messiahas received the revelation:
“[A time is coming for you which will be like the time of Moses.]
“The Promised Messiahas said, ‘I have not received this revelation before during this period of 24 or 25 years, even though I have been given the name Musa [Moses] several times in divine revelations.” (Tadhkirah, Qadian, India, 2019, p. 605)
24 December 2004: During his Friday sermon on this day, delivered from Baitus Salam Mosque in Paris, Hazrat Khalifatul Masih Vaa shed light on resolving marital challenges in light of the Holy Quran. (Khutbat-e-Masroor, Vol. 1, pp. 923-940)
25 December 1907: On this day, the staff of Tashheez-ul-Azhan held a meeting in Qadian. This initiative was inspired by Hazrat Mirza Bashirud-Din Mahmud Ahmad’sra vision to provide like-minded individuals with a platform to discuss ways to propagate the message of Islam.
The meeting commenced after Zuhr
prayer, beginning with Hafiz Abdur Rahim Sahib’s presentation of the yearly report. This was followed by various speeches and poems. Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, while describing the state of affairs, drew the youth’s attention to their responsibilities and duties.
The meeting concluded with a speech by Hazrat Khalifatul Masih Ira. (Tarikh-e-Ahmadiyyat, Vol. 2, p. 508)
To read more about the history of Tashheez, see: “Hazrat Mirza Bashir-ud-Din Mahmud Ahmad: The young Editor of Tashheez-ul-Azhan” at alhakam.org (16 February 2024, pp. 8-9).
26 December 1896: On this day, a three-day conference commenced in Lahore, which was later extended to 29 December upon the unanimous demand of the audience to hear the full speech of Hazrat
Tashheez-ul-Azhan
Mirza Ghulam Ahmadas, titled Islami Usul Ki Falasafi (The Philosophy of the Teachings of Islam).
The purpose of the conference was to provide representatives of all faiths and groups the opportunity to present the positive teachings of their religions based on their respective scriptures.
To read more about this book, see: “Khaybar has fallen”: Anniversary of The Philosophy of the Teachings of Islam” at alhakam.org (8 January 2021, pp. 18-19).
26 December 1985: On this day, the Jalsa Salana was scheduled to commence in Rabwah; however, the government authorities of Pakistan did not grant permission. In response, Hazrat Khalifatul Masih IVrh, during his Friday sermon on 22 December, taught Ahmadis worldwide the manner of observing a day of protest before Allah.
Huzoorrh urged Ahmadis to engage extensively in prayers and worship, stating, “All Ahmadis across the world should protest, but not a single word of protest should be directed towards anyone other than Allah. On this day, observe fasting […]” (Khutbat-e-Tahir, Vol. 4, p. 1007)
26 December 1991: On this day, at 10 am, Hazrat Khalifatul Masih IVrh inaugurated the 100th Jalsa Salana Qadian. This was the first time since the migration from Qadian in 1947 that a Khalifatul Masih was physically present, creating a unique sense of enthusiasm among the attendees. (Silsilah Ahmadiyya, Vol. 4, p. 868)
To read more about this historic occasion, see: “Retracing Blessed Steps” at alhakam.org (28 December 2018, pp. 14-15).
<< Continued from page 4
Huzooraa directed Secretary Tarbiyat to collaborate with the Nasirat Department to address this issue effectively.
To the Secretary of Finance, Huzooraa remarked, “Lajna is sacrificing a lot.”
To Secretary Wasaya, Huzooraa emphasised the importance of independently collecting data instead of relying too heavily on figures provided by men’s departments. He encouraged efforts to bring at least half of the earning Lajna members into the scheme of Al-Wasiyyat.
Addressing the Muavina Sadr for Press & Media, Huzooraa advised that the content produced should also benefit members internally, in addition to its external audience.
Finally, when speaking to the Muavina Sadr for Waqifaat-e-Nau, Huzooraa enquired about their plans. The secretary outlined four focal points: increasing attendance of 15+ waqifaat, weekly Urdu classes, constitution training, and preparing a Q&A book. Huzooraa advised:
“First ensure that waqifaat-e-nau are regular in offering the five daily prayers, reading the Holy Quran, and learning its translation. Then prescribe one of the Promised Messiah’sas books for them to read.”
When asked for a recommendation, Huzooraa suggested using topical extracts from the Essence of Islam series as reading material.
Questions from the amila members
After the introductions and individual discussions, Sadr Sahiba sought Huzoor’saa permission to ask questions on behalf of the members, which Huzooraa graciously granted.
Serving humanity
One member sought advice on what the Department of Khidmat-e-Khalq should focus on, given the current global challenges and hostile circumstances.
In response, Huzooraa suggested that the department engage in fundraising and consider keeping a reserve of essential food items as a precautionary measure. He highlighted the dire situations in places like Syria and Palestine and encouraged sending aid through Humanity First to these regions, as well as to Africa.
When asked if the department operated any local kitchens, the secretary explained that while they did not run any directly, Lajna members collaborated with local charities, either preparing meals or donating food items. Huzooraa advised them to also explore working with Humanity First or Ansarullah if those organisations had such ongoing projects.
On hearing that the department had been supporting the people of Gaza, Huzooraa appreciated the efforts and remarked that they should continue working within their available resources.
Modesty is part of faith
Another amila member sought Huzoor’saa guidance regarding the motto “Modesty is part of faith” given to Lajna in 2021
Huzoor leads janazah in absentia of two Ahmadi martyrs
During his Friday sermon, delivered on 13 December 2024, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, led the funeral prayer in absentia for two Ahmadi martyrs.
Tayyab Ahmad (Pakistan):
Huzooraa spoke of Tayyab Ahmad Sahib, who was brutally martyred in Rawalpindi by an assailant wielding an axe. Despite facing constant threats, he remained resolute in his faith. Huzooraa prayed for his exalted rank in Paradise.
Muhannad Mu’ayyad Abu ‘Awwad (Palestine):
Huzooraa also mentioned Muhannad Mu’ayyad Abu ‘Awwad, a 20-year-old Ahmadi martyred in Palestine during an Israeli airstrike while assisting others in dire need. Praising his selflessness and noble character, Huzooraa prayed for his high station in the Hereafter and for patience for his bereaved family.
and asked whether a new motto should be introduced annually. In response, Huzooraa emphasised:
“Have you achieved this motto 100%?”
When the member acknowledged that it had not yet been fully realised, Huzooraa advised:
“Unless and until you achieve this target, you should continue with this:
[‘Modesty is part of faith’ (Sahih Muslim, Kitab al-iman, Hadith 36a)]. As exposure increases and the world continues to progress, with new programmes emerging and various innovations appearing both in worldly matters and in religious spheres, you will have to be very careful.”
Financial contributions
A question was asked about Lajna members who actively contribute financially to schemes such as Waqf-e-Jadid and Tahrikee-Jadid but do not make formal written pledges at the start of the year.
Huzooraa noted that Lajna members already contribute one-third of the total Jamaat contributions to these schemes and remarked that this was sufficient. He advised against imposing additional burdens on them, emphasising that contributions should align with each person’s capacity and resources. He also pointed out that while some people might not make formal pledges, as long as they were making substantial contributions, it was acceptable. “Every member should participate in these schemes. But those who are already participating should not be forced to give more,” Huzooraa said. Regarding Waqf-e-Jadid, Huzooraa underscored the importance of increasing participation among nasirat and instructed:
“Now that the Waqf-e-Jadid year is [coming to an end], you should give more emphasis to the nasirat. Your target should be that 100% of the nasirat participate in the Waqf-e-Jadid scheme.”
AMWSA
Finally, an amila member asked about mature students rejoining studies and whether there should be an upper age limit for AMWSA (Ahmadiyya Muslim Women’s Student Association).
Huzooraa responded by enquiring about
the number of such cases, noting that he could provide further advice if specific figures were presented. He also clarified:
“There is no age limit for AMWSA. If they are regular students, and they have been elected by the students, you should not have any objection to it.”
Publication of books and promoting reading culture
As the mulaqat drew to a close, Huzooraa observed a display stand showcasing literature prepared by the Ishaat Department of Lajna Imaillah. Huzooraa asked Sadr Sahiba about the department’s recent achievements and whether a regular magazine is published. Sadr Sahiba mentioned that last year, two editions of AnNusrat and one majallah were published. Additionally, several books for nasirat and a couple of books for Lajna members were published, with work underway on 22 new books, most of which are for nasirat, and three specifically for Lajna members.
Huzooraa provided guidance on advancing the department’s work. He advised that Lajna members should also read press releases regularly and that extracts from the writings of the Promised Messiahas should be posted on Lajna’s media platforms to benefit members. Huzooraa further emphasised that it is crucial to encourage all Lajna members, particularly those who may seem indifferent, to actively engage with the literature. He noted that this responsibility also rests with Secretary Tarbiyat, who should work to instil a mindset of regular reading among members.
Conclusion
At the end, Sadr Sahiba thanked Huzooraa and requested prayers for their ability to serve the Jamaat in the best possible manner. Before departing, Huzooraa distributed pens among the members. Huzooraa then enquired from the Ziafat Secretary about the refreshments prepared for the attendees. She informed him that, together with Sadr Sahiba, she had prepared dessert for the members. Acknowledging this, Huzooraa took leave, bringing the mulaqat to a conclusion.
(Report prepared by Al Hakam)
The True Revolution – Part X 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
Message of Mosesas
The age of Abrahamas was followed by that of Mosesas. This heralded new advancements and a new revolution. Religious and worldly matters were brought under a [law] and creating a clear distinction between infidelity (kufr) and Islam.
Adam’sas role was to give birth to civilisation and culture. In the time of Noahas basic distinctions were made between the worship of God and idolatry and the foundations of a basic religious law were set. After this the age of Abrahamas saw the completion of the principles of belief in one God.
But by the time of the advent of Mosesas, human intellect had advanced to such an extent that the need had arisen for God to reveal a religious law which would encompass both the religious and temporal aspects of human life. That is to say, the time had come for human beings to take charge of both their religious and temporal lives.
This period was also characterised by greater differences between disbelief and submission. Prior to Mosesas, no such subtleties existed. For example, in his time, Abrahamas married the daughter of a disbeliever and kept close relations with them. However, during the age of Mosesas, the true religion adopted a separate and distinct entity, just as in the time of Adamas and Noahas when mankind had attained a distinguished status.
Therefore, a comprehensive form of guidance was necessary [for the religious community] that dealt with its social, political and spiritual needs. For example, on a social level it would cover issues such as cleanliness in the home or how to conduct relationships with people. Politically, it would expand on the duty of ruler and their relationship with their citizenry. It would also contain spiritual guidance and instructions about the methods of worship and the means of attaining closeness to God.
Hence the circumstances of the time required a prophet who would be a political ruler and a military leader as well. God chose Mosesas to fulfil these many roles. And since human intellect had made great strides, a complete system was now in effect. Philosophical ideas were moving towards their apotheosis. Therefore, there was a
need for an individual who would embrace the roles of Adamas, Noahas and Abrahamas
Mosesas possessed the combined greatness of all three and gave his people a comprehensive and detailed religious law, which covered their political, spiritual and cultural lives by giving guidance about all of these spheres. Hence Mosesas was the architect of a revolution which comprised the following important features:
The first feature of the Mosaic revolution: A complete law
[First, Mosesas] introduced a complete law which detailed modes of worship, spirituality, politics and culture. It was unlike anything that the previous prophets had brought. [The Law of Mosesas] detailed the profound connection between the body and soul and revealed the path to the attainment of higher spirituality.
In the time of Abrahamas, the law accounted only for the physical and material progress of human beings, but after Mosesas, the progress of the body and soul were taken together. The doors to the attainment of spiritual progress for mankind were opened for humanity.
God says in the Holy Quran:
[“Again, We gave Moses the Book –completing the favour upon him who did good, and an explanation of all (necessary) things, and a guidance and a mercy – that they might believe in the meeting with their Lord.” (Surah al-An‘am, Ch.6: V.155)]
That is: “We gave Mosesas the book as a great favour and reward for his obedience towards us. This book comprised every kind of law and was a source of guidance and mercy.
“So that they would come to firmly believe that one day they would meet with Us.”
Then God says:
[“And We wrote for him upon the tablets about everything – an admonition and an explanation of all things.” (Surah alA‘raf, Ch.7: V.146)]
That is: “Everything we wrote on the tablets for Moses contained every commandment and guidance in all matters.”
Thus, the Torah was the very first religious scripture that contained comprehensive guidance for humanity. And human civilisation was now so highly
regarded [by God] that it was deemed possible for people to relinquish even the smallest personal freedoms for the sake of society. For example, it contained instructions for menstruating women, for those who remain unclean after sex and for the sick, as well as guidance on issues relating to places of worship. Therefore, in keeping with the words:
(“An explanation of all things”) God gave human beings guidance on all matters through Mosesas
The second revolution –Manifestation of God’s attributes
The second revolution that Mosesas initiated was the detailed manifestation of the attributes of God. Although human beings had made considerable intellectual progress by the time of Abrahamas and various finer points of the attributes of God had been revealed to them, they were not yet capable of understanding the mutual relationship between these attributes as well as their broader significance and, therefore, this knowledge was not revealed to them.
However, at the time of the advent of Mosesas, circumstances were different and the attributes of God were revealed to him in all their splendour. From this, human beings developed the capacity to discover and understand the secrets of the universe. Therefore, the comprehensive collection of knowledge about God’s attributes, when transformed into a detailed understanding [had a twofold impact.] It not only facilitated a deeper and more meaningful relationship between humans and God but also played a crucial role in establishing and regulating harmonious relationships among humans themselves.
In the time of Abrahamas, the human mind had progressed only enough to be able to recognise the unity and oneness of God. It was, however, unable to grasp distinct divine attributes, as in the case of a government which is comprised of separate departments.
One might use the example of obedience to a ruler to explain this further. If a ruler appoints a minister, obedience to them is also obligatory. Dutifulness to them is dutifulness to the ruler. Taking this example further, if a ruler designates each minister with a particular portfolio such as education or training [obedience to them in terms of their respective departments is obligatory].
In much the same way, God has various attributes which themselves are comprised of various departments. Only after having understood them can one truly supplicate before Him.
These secrets were disclosed to the people of Mosesas. Extensive knowledge about the divine attributes was bestowed upon him.
Those who are well versed in his teachings are aware that the attributes of God made known by Mosesas are the same as those mentioned in the Holy Quran. I once looked into this and could not find any attribute mentioned in the Quran that was not common to the Torah. Islam refers to God as the Lord, the Gracious, the Merciful and Master of the Day of Judgment, and so too did Moses. In this way, in the time of Mosesas, the human mind had developed to such an extent that people were able to comprehend the various attributes or departments of God.
The comprehension of God’s attributes also helped create conditions conducive to establishing a relationship between human beings and God, and between human beings themselves. Because of this, Mosesas was the first prophet to be succeeded by a long line of other prophets who were followers of his teachings. However, they were blessed with
prophethood independently (without the intercession of Mosesas).
Once human beings had begun to understand the various aspects of God’s attributes, they were told by him to prepare their own departments in readiness for the material kingdom they were to be bestowed and which would be under the custodianship of God’s vice-regents. Mosesas was the first prophet to be succeeded by appointed successors and a long line of prophets emerged from whom, though attaining prophethood independently, were followers of the Mosaic teaching.
Hence by this time, religion had become complete philosophy. It shed light and provided guidance on every aspect of life. [By taking the form of a codified law] religious principles became like a fortress and were safeguarded from all four sides. And it was on account of this religious philosophy that after Abrahamas had been acquainted with the attributes of God, he asked:
[“My Lord, show me how Thou givest life to the dead.” (Surah al-Baqarah, Ch.2: V.261)]
That is: “Show me how you give life to the dead.”
But because Mosesas was better acquainted with God’s attributes so he asked:
[“My Lord, show Thyself to me that I may look at Thee.” (Surah al-A‘raf, Ch.7: V.144)]
That is: “My Lord, I have recognised Your attributes. I now wish to see your entire being.” Abrahamas wanted insight into a particular divine attribute, whereas Mosesas wanted to see God’s very being.
[Note the difference between the words of] Abrahamas:
and Mosesas:
Abrahamas wished to see an example of God’s attribute of giving life, whereas Mosesas wanted to see Him in His entirety.
It is a universal principle that once a new prophet is raised, he is treated as a liar. Conversely, the prophets of the past are shown great respect. When people see a new prophet being lauded and praised, they ask whether the former prophets were ignorant or unaware of the teachings that they now propound.
In accordance with this principle, Moses’as claim to have seen God enraged the Israelite descendants of Abrahamas who took his words to mean that he possessed greater knowledge of God than their distinguished ancestor. They accused him of lying and said that if his claim was true, he should also show God to them.
According to the Holy Quran, the people of Mosesas said:
thee until we see Allah face to face”. (Surah al-Baqarah, Ch.2: V.56)]
That is: “Mosesas! We will believe you once we see God for ourselves.”
Here, the words نَمِؤْنِ do not refer to belief [in the traditional sense of the word] as the Israelites had already outwardly accepted Mosesas [as their prophet]; rather, through the words نَمِؤْنِ نَلْ, they express a rejection of the idea that Mosesas could have seen God. They considered this a lie. However, they also said that if they were to see God for themselves, they would accept the truth of Moses’as claim.
This spiritual revolution was uniquely comprehensive, encompassing all aspects perfectly, with no flaws in its foundation, structure (of four walls on which it stood), or reach. It was this remarkable characteristic of Mosesas that led to the prophecy that the [framework] of the ultimate spiritual movement would similarly follow in his footsteps.
Accordingly, [the Old Testament] says: “ The Lord your God will raise up for you a prophet like me from among your own people; you shall heed such a prophet.”
[Deuteronomy, New Revised Standard Version Updated Edition, 18:15]
Moreover, in the last scripture [the Holy Quran], Muslims are told:
communicate and reveal knowledge of the unseen to his messengers through dreams and visions. But a major part of the law of Mosesas was revealed directly to him and verbal revelation took the place of dreams and visions as the primary mode of divine discourse.
While the meanings of the words were safeguarded [this was not necessarily true of the] content. For example, when two people speak, though they comprehend what was said between them through spoken words, they are not made to memorise the other’s words; rather, they act according to the meaning that comes to their mind.
However, if a person wishes to preserve their words, they write them down. Such was the difference between the Quranic revelation and the Mosaic one. The people of Mosesas were not instructed to write down the revelation [given to him]. Rather than composing the exact words, they would note what they had surmised and understood from them. On the contrary, during the descent of Quranic revelation, divine guidance was detailed down even to its diacritical marks.
Message in the time of Jesusas –Revival of the Mosaic law
The era of Mosesas was followed by the Common era – the first era that historically accords with the second part of this [Quranic] verse:
[“O Moses, we will by no means believe
[“Verily, We have sent to you a Messenger, who is a witness over you, even as We sent a Messenger to Pharaoh.” (Surah al-Muzzammil, Ch.73: V.16)]
Even though the teachings of the Holy Prophetsa are the final word of God and greater than all the revealed scriptures of the past, in their practical implementation they resemble the teachings of Mosesas
The teachings of other prophets can be likened to individual rooms, while on the contrary, the teachings of Mosesas are like a fully constructed building that has various rooms to meet various requirements.
[When taken as a whole, this edifice] caters to all possible needs. The Holy Quran, like the Taj Mahal, is greater than all other buildings, but it resembles the fully constructed edifice of Mosesas and not the individual rooms of the other prophets. Hence, Mosesas was the first prophet to be given a complete law that covered every aspect of life, although the very finest details of it were still imperfect.
The third Mosaic revolution – The nature of direct revelation
The third revolution initiated by Mosesas was changes in the nature of divine discourse. His teaching was revealed orally [via direct revelation] because many aspects of law were to be reflected on and debated. Therefore, verbal revelation was necessary to preserve the words. Allah the Exalted says in the Holy Quran:
[“Allah spoke to Moses particularly.” (Surah al-Nisa, Ch.4: V.165)]
That is, Mosesas was often blessed with direct revelation. This is not to say that this method of revelation was exclusive to him; however, in previous times, God would
[“Whatever Sign We abrogate or cause to be forgotten, We bring one better than that or the like thereof.” (Surah al-Baqarah Ch.2: V.107)]
That is: “Whenever people forget Our commandments, We reveal them again, that is to say We revive them.” Therefore, in this age, a prophet appeared who did not bring with him any law. Instead, he manifested and emphasised certain principles and teachings of the Torah. That is why God has referred to Jesusas with the words:
[“Strengthened him with the Spirit of holiness. (Surah al-Baqarah, Ch.2: V.254)]
Mosesas perfected the law. Through the establishment of its essential principles, he founded a magnificent system of rule, far superior to anything that had passed before him. But over time, his followers began to neglect its core teachings and adhered to it only superficially. Moreover, the human mind had developed to the extent that it required further instruction and guidance regarding mysticism. Hence Jesusas appeared to fulfil the teachings of the Torah. As he states:
“Do not think that I have come to abolish the Law or the Prophets; I have come not to abolish but to fulfil.” [Matthew, New Revised Standard Version Updated Edition, 5:17]
He was also tasked with explaining the inherent wisdom of the [Mosaic] teaching and [recalling the people to its basic principles], redirecting their attention away from superficialities towards the crux, and to explain that the law was concerned with
The chronicles of a wayfarer
Journaling a journey to Mecca and Medina - Part II
(Every person’s visit to the Haramayn – the Ka‘bah and Masjid al-Nabawi – is a unique experience in its own way. Below are some pages from a wayfarer’s notebook that express the writer’s personal emotions and feelings. The wayfarer’s name is not important, so we’ll simply call this traveller Salik [seeker/pilgrim] and experience the accounts recorded in his notebook)
Asif Mahmood Basit London
Seasons ebb and seasons flow!
It seemed to require the strength of one’s entire being to touch the Ka‘bah. Like touching a live electric wire. Then suddenly, with the speed of electric current, Salik touched the wall of the Ka‘bah.
Simultaneously, like in a movie scene, silence fell and the whole scene went mute. There was no explosion and no electric shock; just the echoing silence began ringing in his ears. And then, in that same moment, the crowd separated his hand from the wall of the Lord of Ka‘bah’s court and carried him away with it.
Salik had come here departing from autumn, so like a yellow leaf, he flowed in this current. This flow kept taking him around several circuits. He forgot that a new circuit begins when passing the Black Stone (Hajr al-Aswad). There is a certain etiquette to follow before a new circuit begins. Who knows how many circuits Salik completed? He forgot to count. A confession of countless sins! How could one keep count of the circuits?
While making circuits, Salik would occasionally gather the courage to lift his eyes and look up. The majestic Ka‘bah would appear towering above him with full height. He would lower his gaze and continue circling in the flow of the human flood. After some time, the same crowd that had pulled him close to the Ka‘bah began pushing him outwards. A strange game of centripetal and centrifugal forces was at play. Now, the crowd itself was pushing him outward, when suddenly, a powerful thrust pushed him out of the circling swirl.
Exhausted from this strange experience, Salik sat down in a patch of shade in the courtyard of the Ka‘bah – like a planet straying from its orbit suddenly falls into infinite space. By chance, he had sat in a place where he could see the Hajr al-Aswad mounted before him. People were madly trying to touch it, pushing each other, dragging themselves and others, practically climbing over one another trying to touch this sacred stone. How were they doing it? Salik couldn’t understand. He had only just touched the wall of the Ka‘bah and entered another world – a strange world of silence
and stillness where a film had begun to play on his imagination.
It was just one moment of touch but it contained many emotions and thoughts.
The silence that had fallen in his imaginative world, and the lack of an anticipated response, had come as a reminder that the Ka‘bah is just the Ka‘bah, just God’s house, not God Himself. A reminder of God’s own words that human senses cannot reach God, yet He can reach human sensations if He so chooses. Being here is certainly a matter of good fortune and blessing, but while this is surely the court of the Supreme Judge, it is not the Supreme Judge itself.
This reminder was perhaps necessary so that weak people like Salik would clearly understand that there is no room for worship of anything else in the worship of God. It’s a very fine line where one’s foot can easily slip from here to there without one even realising.
And in that one moment of touch, such a long film had played. Just as in dreams, where the duration and sequence of many events is a bit blurry, Salik couldn’t remember the sequence of this dream-like experience.
Somewhere Prophet Abrahamas and his young son appeared constructing this building, saying, “O God, we are making a place for Your worship. Please accept it.” They had gathered those stones from the surrounding mountains – the same type of stones that idolaters would deify and worship. But these stones were being used for God’s house with the plea that God accept this use of stones and that people understand that stones are just stones. It is indeed the use that changes its meaning; turn it into a god, or turn it into God’s house – a seemingly small difference, but a huge distinction in reality.
God blessed Abrahamas and Ishmael’sas effort in such a way that today, Salik was witnessing it with his own eyes. The tawaf he had just been part of wasn’t the tawaf of a few thousand or a hundred-thousand people, but it was the tawaf of millions that had been happening around this house for centuries. Being part of it was like being part of a time machine that had pulled Salik into this human circle that had been continuous for centuries – revolving like planets in the solar system.
But then, during that moment’s touch,
Salik also remembered those idols that were placed inside and around the Ka‘bah, and the Ka‘bah remained silent. The Ka‘bah could neither prevent those idols from being placed in it, nor pick them up and throw them out. But the Almighty God had His own plans.
However, the Judge of this courtroom sent new law from time to time. One after another, those bringing new law diverted people’s attention from idols to the One God. But idols remained present in the Ka‘bah, and peoples’ hearts would repeatedly return to those idols. The Ka‘bah could neither break these idols, nor throw them out. But the One God had His own design for what lay in the centuries ahead.
Around the Ka‘bah, both those who worshipped the One God continued their tawaf, and the practice of worshipping the idols placed within also continued. The Ka‘bah remained silent.
Then, in this film came the scene of the breaking of idols as the pinnacle of acceptance of Abraham’s prayer. With what pain had Abrahamas prayed, “Our Lord, send among them a messenger from themselves” who would introduce the world to You; who would recite Your verses to them; who would teach them wisdom, and purify their hearts from the love of idols?
Perhaps Abrahamas knew that the house he was building for God’s worship would
one day become a hub for idols. Abrahamas had seen idols since childhood. He had put his own life at risk by declaring them lifeless, but he also knew that though idols may be utterly inanimate, human nature is drawn to them. Also that there is a constant need for callers who would free humanity from idols. But soon, humans fall into the state that Wordsworth described so aptly:
“The world is too much with us; late and soon,
“… We have given our hearts away, a sordid boon!”
God accepted Abraham’s prayer and sent many prophets from his lineage. But Abrahamas was praying for the final decision, where “Truth has come and falsehood has departed” would become manifest. A prophet who would purify the Ka‘bah from idols once and for all, hence razing idols from the heart of humanity.
That scene too appeared in this momentlong film when that Prophet came and God granted him victory and he himself entered the Ka‘bah and broke the idols and the Ka‘bah was cleansed from idols forever.
Many years before becoming victorious, when this Prophet was an ordinary resident of Makkah, he had also participated in the reconstruction of the Ka‘bah. The Ka‘bah had been damaged by fire and just days later, a flood had destroyed what remained of the structure. The Ka‘bah had remained
Jaweria Mushtaq | Pexels
silent. But the Omniscience God knew what he was to come.
When the Quraysh of Makkah wanted to rebuild this sacred edifice, Muhammadsa ibn Abdullah also participated diligently in its reconstruction. The Quraysh had obtained wood for the rebuild from a Greek merchant who was selling salvaged parts from a shipwreck at the port of Shuaiba. With whatever timber and other material was available, they managed to reconstruct a portion of the Ka‘bah. Due to the shortage of wood and construction materials, a section could not be included in the structure, which is today known as the Hateem. The Ka‘bah, however much of it was rebuilt, remained silent. It knew that the true purpose of its construction needed to be fulfilled; otherwise, it was merely a structure of wood and stone. So even with the Hateem left out, the Ka‘bah remained silent.
Then when Muhammadsa ibn Abdullah returned as Muhammadsa Rasulullah, he cleansed the Ka‘bah of idols. This journey too was far from easy. First, he tried to explain that these idols held no significance. But how could centuries-old worshippers abandon their deities, and that too at the word of this orphan who had grown from childhood to middle age before their very eyes. The Quraysh of Makkah not only rejected his message but also rejected him and he had to migrate. The circumstances of migration were extremely perilous, but he departed from this town with a heavy heart, saying, “O town of Makkah, I love you dearly. Had I not been compelled, I would never have left you.”
Tears flowed from the eyes of the Prophetsa in a flood of emotions. But Makkah remained silent, and so did the Ka‘bah within it. But the Almighty God knew that his prophet will return victorious.
Then came the day for the fulfilment of Allah’s promise: “Indeed, We will give victory to Our messengers”, and Prophet Muhammadsa not only pardoned all oppressors of this town, but also did humanity the favour of purifying the Ka‘bah of idols. Thus, the prayer of Abrahamas was gloriously fulfilled.
Before this moment in the film, there was no warning that some viewers might find certain scenes and sounds disturbing. Suddenly, sounds of explosions and flames began to echo. These were scenes from just a few years after the Holy Prophet’ssa departure from this world, when Abdullahra ibn Zubair had established his authority in Makkah. The Umayyads, who ruled the Islamic empire, wanted to end this authority and gain control of Makkah. Heavy crossfire occurred between the Umayyad forces and Abdullahra ibn Zubair with the Ka‘bah caught in this violent exchange. It was damaged and its walls demolished, but the Ka‘bah remained silent.
Abdullahra ibn Zubair rebuilt the Ka‘bah and, citing the Holy Prophet’ssa desire, included the Hateem within its structure. The Ka‘bah, thus, got back its rectangular shape instead of a cube.
Shortly after, the Umayyad Caliph appointed his ruthless general, Hajjaj ibn Yusuf to free Makkah from Abdullahra ibn Zubair’s control. A fierce battle ensued and ruthless bloodshed surrounded the Ka‘bah and it suffered damage once again. But Hajjaj bin Yusuf, by hook or by crook,
brought Makkah under Umayyad control. This was happening nearly forty years after the passing of the Holy Prophetsa. Abdullahra ibn Zubair was martyred, and Makkah came under the rule of the Umayyad Caliph Abdul Malik bin Marwan. The rectangular shape of the Ka‘bah was demolished and restored to its square form, and the Hateem was once again detached from the Ka‘bah’s structure. The Ka‘bah remained silent. Since then, the Ka‘bah has maintained this square shape as well as its silence. Because the Lord of the Ka‘bah knew that shape did not matter; what mattered was the purpose of the building where the entire Ummah was to unite one day.
Whatever you do, the Ka‘bah remains silent. Whether you call out to Allah here or beseech the stones embedded in the Ka‘bah’s walls, the Ka‘bah remains silent.
Then suddenly, a melodious verse echoed in this film:
“Stop, let us weep at the remembrance of the beloved and their dwelling.”
Before Salik’s eyes now were the Mu‘allaqat hanging inside this cuboid structure from another era. Masterpieces of classical Arabic literature – love poetry, war anthems, and other epic songs.
Salik began to hear the echo of Imru‘ al-Qais’ verses. As if that great poet was reciting to the hundreds of thousands gathered around the Ka‘bah, their eyes flowing with unstoppable tears:
“Do not perish in grief, and bear it with grace.”
But from among these hundreds of thousands, it was as if each person turned back to say:
“Indeed, my healing is in these flowing tears.”
How could Imru‘ al-Qais stop them? He had returned to dust centuries ago. Yes, the Ka‘bah was still there where his and other famous poets’ Mu‘allaqat had once hung. And how could the Ka‘bah even stop them?
The Ka‘bah watched them weeping and wailing, but remained silent.
The film continued and the Ka‘bah was demolished multiple times. Plagues and other epidemics brought desolation to it; people clinging to its curtains were killed; calamities of war and conflict befell it, and shells and bullets struck its walls, desecrating them.
How sad it is that besides natural disasters, if harm came to the Ka‘bah through human hands, they were the hands of Muslims – ironically, its great lovers and proud custodians. They continued to desecrate the Ka‘bah, but the Ka‘bah remained silent.
Today, when Salik touched the Ka‘bah, it did not break its centuries-old tradition and remained silent. But what did happen was that the Ka‘bah’s silence adjusted the needle of Salik’s compass in the right direction.
Now, Salik was ready for the rites of Umrah and he returned to the
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improving the life of this world and to act as a support for spiritual laws. Otherwise the true purpose of human life was the purification of the inner self and the [preservation of their] chastity and sanctity.
This was the mission entrusted to him by God. Jesusas re-established the teachings of Mosesas in their original form and reminded those people who only observed them superficially of their deeper meanings. Without this understanding, observances of the law were a curse.
For example, prayer is a good thing. But when it takes the form of a series of physical actions to the detriment of its spiritual requirements, then it becomes a curse. It is the same with fasting. If a person observes the fast without earning its spiritual benefits, this too becomes a curse.
The same teaching is also found in the Holy Quran. God says:
[“So woe to those who pray.” (Surah alMa‘un, Ch.107: V.5)]
That is to say, there are people who observe prayer in such a way that it becomes a curse for them. The Holy Prophetsa fully elucidated on this point so that his followers were able to understand the complexities of this issue. Jesusas had earlier prophesied that this is what would happen. In the Bible he says:
“When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own but will speak whatever he hears, and he will declare to you the things that are to come.” [John, New Revised Standard Version Updated Edition, 16:13]
The Holy Prophetsa clearly explained the relationship between the law and worship. He gave Muslims the same teaching Jesusas gave his followers, but because he elaborated
circumambulating crowd, aligned his steps with the Hajr al-Aswad, raised his hands to salute it from afar. This stone, like the Ka‘bah to which it was fixed, had always remained silent.
When the chiefs of the Quraysh disputed over who would have the honour to install it, this stone remained silent. Several hundred years after the Holy Prophet’ssa passing, the Qarmatians uprooted this stone, looted it and took it away. In the rampage, they threw mutilated human bodies into the well of Zamzam, contaminating and poisoning the water. The well of Zamzam had also remained silent.
This stone was taken and confined in AlAhsa in the eastern region of the Arabian Peninsula. Some twenty years later, in 952 CE, the Abbasid Caliph paid a ransom to retrieve the Hajr al-Aswad and reinstalled it in the Ka‘bah. Muslims looted the Hajr al-Aswad; Muslims paid ransom to retrieve it. The Hajr al-Aswad remained silent. But the Amighty God, its true custodian, was to uphold its honour and sanctity.
A scene from the film further adjusted the needle of Salik’s compass. As he stood aligned with the Hajr al-Aswad, that scene from the film played before his eyes when the Holy Prophetsa, on the day of the conquest of Makkah, performed tawaf without dismounting from his camel.
its finer points, his followers understood it more fully and did not come to see the law as a curse. They understood the law to be a curse only when it did not purify the soul or did not instil the fear of God.
But the followers of Jesusas misinterpreted his words and during the period of their spiritual decline, this misunderstanding grew and on account of their spiritual feebleness, they declared the law to be a curse in its entirety. They did not consider that Jesusas and his disciples had, in their lifetimes, kept fasts, worshipped, shunned falsehood and committed acts of righteousness.
These instances make it evident that they did not view external worship as inherently cursed; instead, they recognised that without internal transformation, outward practices would become devoid of meaning and potentially a curse. The words:
(“We strengthened him with the Spirit of holiness”) mean that Jesusas was revealed the secrets of the purification of the heart. He was commanded to tell his followers about sanctity and spiritual aspects of the law. He was taught the esoteric wisdom that underpinned the exoteric teachings and the law. Mysticism took another step towards maturity in this period.
Completion of the edifice of religion during the time of the Holy Prophetsa
In the time of Jesusas, the edifice of religion was close to being built but had not been completed. The Holy Prophetsa came to complete its construction. And this was the age of Muhammadsa
(Translation by Fazl-e-Umar Foundation, English Section)
He held a staff in his hand with which he pointed towards the Hajr al-Aswad and, with Allah’s name, began the tawaf Throughout his life, he had kissed this stone out of love for his illustrious forefather Abrahamas and for the love of Allah. But on this day of great victory, he saluted this stone with the gesture of his staff each time and began new rounds of tawaf while declaring Allah’s greatness. He was healthy and could have dismounted from his camel. But perhaps he was teaching a lesson to the seekers of his ummah that this stone too will remain silent. The Ka‘batullah too will remain silent. If anything speaks, it will be He who says:
“And when My servants ask you about Me, indeed I am near. I respond to the invocation of the supplicant when he calls upon Me.”
So, Allah has made it very clear that He alone answers prayer – whether one calls Allah clutching their heart, or clutching the curtains of the Ka‘bah, it is Allah alone Who responds.
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Salik did not have a staff. He raised both hands towards the Hajr al-Aswad and began the tawaf of Umrah. The Hajr al-Aswad remained silent and so did the Ka‘bah.
Umm al-Qura: The mother of all dwellings
Salik was residing in the holy city of Makkah. Umm al-Qura – the Mother of Cities. And this city had taken him into its merciful embrace just like a mother which made Salik deeply miss his own mother.
Salik’s mother had died two years ago and he had received the news directly from the hospital staff. This meant that he was the one who informed all his sisters and brother. Everyone wept upon hearing the news, while Salik had to offer consolation as he drove along the motorway towards the hospital. The one doing this duty has to go through the greatest test by having to maintain composure.
From the moment he received the news started a whirlwind of tasks that kept him extremely busy – obtaining necessary documents from relevant authorities, arranging the funeral and burial rites, informing relatives and acquaintances, making arrangements for those coming for condolences, and so on. The burial could only take place about a week later, and this entire week had passed for Salik at a stormy pace, sparing him no time to grieve and mourn his mother. Besides, emotional storms tend to leave Salik numb, and the same had happened then. Thus, the grief of his mother’s death had remained buried somewhere deep down him.
Salik remembered that when his eyes first fell upon the Ka‘bah, among all the faces that floated before his vision, the first was that of his mother’s – the one who had introduced him to the Ka‘bah when he was very young.
One of the earliest memories that Salik had of his childhood was asking his mother about the image printed on the prayer mat. Prayer mats nowadays come in many modern and exotic designs, but in the times of Salik’s childhood, every prayer mat he saw had that same image – a triangle shaped like the Google Drive icon with two tall minarets flanking it on each side.
Salik’s mother had told him that this was the Ka‘bah – Allah’s first house. She would narrate many stories associated with it – the sacrifice of Abrahamas, how Prophet Abrahamas and Ishmaelas had built this house, how idols were placed in it, how the idols were broken, and much more. His mother’s lullabies too were mostly poetry praising Allah and the Holy Prophetsa.
“In my heart always is this desire, to kiss Your scripture; and do tawaf around the Quran, as that is my Ka‘bah.”
“Tawaf around the Quran? Mother, why should one do tawaf around the Quran?”
Thus, mother’s innocent stories introduced the innocent Salik to the love of the Quran, the importance of the Ka‘bah, and the concept of tawaf
So, when that same Ka‘bah was now before his eyes in real life, Salik was
overwhelmed with memories of his mother.
That very moment was already too heavy with many emotions, but when Salik returned to his room after completing the Umrah, he wept wholeheartedly and grieved his mother – as if she had just died and her lifeless body lay before him.
The concept of the Ka‘bah that Salik had carried in his heart since childhood was the one woven by his mother – sometimes
– a memory 45 or 46 years old. His dadajan lived abroad and was visiting Pakistan, staying at Salik’s home. Salik was then four or so years old. When his dadajan saw Salik playing with some bricks, he asked him to build the Ka‘bah with them. This was slightly beyond Salik’s motor skills at the time, but he somehow managed to create a cuboid structure. His dadajan was so pleased at this innocent attempt that he
through the image on the prayer mat, on occasions by showing pictures in calendars or diaries, sometimes by telling stories associated with it.
Although later Salik had seen the Ka‘bah in 4K quality on large TV screens, but the Ka‘bah sculpted by his mother in his imagination could never be erased. Now that the time came to see the Ka‘bah in reality, Salik’s mother was no longer in this world. Salik, curled up in the embrace of Umm al-Qura, continued to lighten his heart’s burden like a child.
Salik also remembered his grandfather
Salik wondered what it was that had suddenly set this flood of memories free. Perhaps it was because leisure had come after a long time; but do memories even care for leisure to wrap around one’s mind?
Salik writes that the reason behind this might have been that when one first glimpses the Ka‘bah, its grandeur, glory and awe dazzle one’s vision. The Ka‘bah turns out to be much bigger than the imagination we build in our minds for years. Everyone has their own experience, but Salik writes that in his opinion, when the real Ka‘bah proves to be much greater than our conceptual and imagined Ka‘bah, everything in our heart and mind becomes magnified; every imagination, every thought, every feeling, every emotion, every idea. Everything!
Like his mother’s grief of death buried under two years of dust; like a forgotten memory of his grandfather from many decades; like the stories and traditions narrated by his father in childhood, everything had outgrown real life proportions.
Every time Salik wished to make a prayer during the tawaf of the Ka‘bah or while being anywhere in Makkah, many small, forgotten, decades-old, dust-covered thoughts and feelings stood before him like giants. So much so that Salik, instead of making other prayers, kept asking for forgiveness for what had now emerged as gigantic sins.
Similarly, during tawaf or on other occasions, those blessings which Salik had taken for granted, and had thus started seeming trivial, stood tall and towered over him: A good wife who becomes like a fixture of the home after 26 years of companionship; her sacrifices, her love, her way of handling household responsibilities so that Salik could focus on his work without worry. His children who, despite being born and raised in the West, were steadfast in faith and regular in practicing it. A daughter-in-law who was actually a daughter-in-deed. Sons-in-law-to-be appeared as already part of his family and remained in his humble prayers. Home and all the blessings connected to it like the facility to keep rooms warm in winter and cool in summer, a comfortable bed, all kinds of food and drink suiting not only need but desire too. A comfortable office, loving and hardworking colleagues, loyal friends. Everything had appeared fully magnified before Salik’s eyes.
Salik writes that even if he were to perform a thousand circuits of tawaf, attempting to express gratitude to Allah at every step for His bounties, the list would remain incomplete – as incomplete as he has recorded in this notebook.
took him to the market and bought him barfi from a confectionery shop. His Dadajan’s expression of so much appreciation created a sweet, yet ironclad edifice of love for the Ka‘bah on the emotional foundations that his mother had already laid. But today, Dadajan was also no more. Yes, his father was still alive, who had played a crucial role in bringing the merely emotional attachment to the Ka‘bah closer to reality by explaining its importance and igniting Salik’s quest to learn more. So father too had remained with Salik in this circular journey of tawaf.
Then sorrows too appeared magnified. A dear young girl afflicted with cancer, mother to two little children – she herself, her suffering, the anguish of her uncertainty, her little children – all stood before Salik as larger-than-life characters. A small dear child who was still nonverbal; the sounds he made in his attempts at speaking began to echo in Salik’s ears, such that all other sounds were drowned out.
Salik’s spiritual guide, each of his favours, each gift, each expression of compassion and love – all appeared to Salik in such magnificent form that he failed to fathom their magnitude.
This was the magic of the Ka‘bah and the
SULTAN | Pexels
wonder of Umm al-Qura and the charm of this town where the patience, perseverance, and contentment of the Holy Prophetsa still clung to air and the environs of this holy city.
When his mother departed from him at a very young age, the Prophetsa demonstrated patience over his orphanhood in this very town. When he was disheartened by the contaminated society of his time, it was the power of patience that took him to an extremely high mountain.
When Salik set out one evening determined to climb this mountain, he couldn’t figure out why he had suddenly decided to visit Jabal al-Nur. But, by then, he was already seated in the taxi, which was now proceeding to drop him at the foot of this mountain.
Upon reaching the base of Jabal al-Nur, he discovered that an exhibition about the Cave of Hira – the pinnacle of this mountain – had been set up right there. He visited this exhibition where, at the final stage, they had created a life-size replica of the Cave of Hira, with every stone placed in its exact arrangement. One could even enter it and stand upright – just as much one could in the real Cave of Hira. Having seen the exhibition and viewing this replica, Salik wondered if it was still necessary to go all the way up. He had seen everything, after all!
But there was something in Salik’s heart pulling him towards this hike. Something made him feel bound to climb up, compelled to not give up. But what was there at this peak that was pulling him upward?
Salik later realised that it was the power of his Prophet’s patience and perseverance that pulled and pushed and dragged him all the way to the top; that grief-stricken heart which was crushed by sorrows, which sought separation from a corrupt society, and desired liberation from the immoral environment; that heart which, through patience and contentment, hoping for social reformation from Allah; that heart which would remember Allah there in solitude and call out to Him in profound yearning; that heart which would become the practical manifestation of “I only complain of my suffering and my grief to Allah.”
So it was this story of perseverance and contentment written on every stone of Jabal al-Nur and on every step leading up.
When the Holy Prophetsa was taunted for being “abtar” (with no male issue) due to lacking male progeny, he never complained to his Lord saying, “On the one hand, You tell me I am the reason for all creation, yet You cannot give me a son!” He remained content with Allah’s will and demonstrated patience.
When filth was thrown upon him during prayer in this very town, he still demonstrated patience. When he and his followers were confined to a valley, he demonstrated patience. He was given sorrows and hardships, excommunicated, expelled from this town, and yet he demonstrated patience. He conquered all of Arabia, obtained absolute power, wealth, grandeur, riches, and authority –everything – yet when he returned to this settlement, he still overlooked all those past persecutions and granted amnesty to every resident of this city. Thus, the Holy Prophetsa painted this settlement with the
hues of patience and contentment.
This was character – pure patience and contentment – of the Holy Prophet’s town, Umm al-Qura
So what could Salik ask from his Lord in this enchanted town where lay scattered the beautiful colours of the Holy Prophet’s patience and contentment. He didn’t have the courage to express any desire and wish. All he could do was express gratitude to his Lord for those bounties that now appeared colossal to him and overshadowed any desire.
For his own and others’ worries that appeared as tall as the Ka‘bah’s walls, he sought strength to practice patience and remain content. He sought blessings, goodness, and welfare in whatever had been granted to him. In this town of spiritual beauty, this dwelling of patience and contentment, where would he find the courage to make demands and worldly requests?
Dhakhir: The arc-de-triumph of Mecca
From the hotel room, Salik could see mountains of Makkah surrounding the entire landscape. He could see skyscrapers and new buildings that were still under construction, but catching up with their neighbouring high-rise towers. Between two tall buildings, he could see the road below where cars and trucks passed by.
Salik was never one to stay indoors during the day, but during his stay in Makkah, he would return to his room several times during the day. He would spend some time watching that road which appeared very distant and far below from the thirteenth floor, and then try to resolve some of his questions that he had brought along from London.
Some questions were work-related, which he tried to resolve by visiting relevant departments, but there were others that were of personal interest. He didn’t want to enter Makkah just casually. He wanted to feel Makkah. Granted that the Holy Prophetsa had spent most of his life in Makkah with patience and contentment, but Western scholarship and anti-Islam circles claim that it was a time of the Holy Prophet’s helplessness and powerlessness. What else could he do but be patient? They say that when power and wealth were obtained in Medina, then (God forbid) he wielded the sword unrestrained.
So, Salik had come here to feel the moments of the Conquest of Makkah when, alongside his prophetic mission, the Holy Prophet’s worldly power was at its peak. At that time, his pardoning of all the people of Makkah and ignoring the persecution they had put him through, was the highest example of patience and compassion. That moment when this amnesty was announced – how must it have manifested?
When setting off for the journey to the land of Hijaz, Salik had aimed that he would try to feel that moment. The return journey from Medina towards the town of birth, childhood, youth and the onset of his middle age – his very own town.
The Holy Prophetsa was accompanied by a military contingent of ten thousand soldiers, among which, each soldier was fearlessly ready to lay their life.
So how did this return to Makkah
happen? Through which route? From where had this holy force passed under the leadership of Rahmatun-lil-aalamin – the mercy for all worlds? Salik wanted to walk this path once and absorb the feel of it. Besides roaming in and around the Haram, this search was his only occupation during his stay in Makkah.
As far as he could gather information about this journey, he had learned that the Holy Prophetsa had thousands of fires lit upon reaching Marr al-Zahran so that this victory would not be called a surprise raid, but rather the Quraysh of Makkah would be warned that an army was descending upon them.
Another challenge was that the names of places either varied in every other book or were old names that could no longer be traced on modern maps.
Salik had brought his collected data with him. On the first day, when he sat in a taxi in Makkah, he asked the taxi driver with confidence, “Where is Jabal Qa‘qi‘an?” The taxi driver looked at Salik in amazement and expressed his ignorance through his facial expressions and entire body language. “Then you must know where Jabal Hindi is?” The same innocent ignorance to this as well. Then he tried to find out from every taxi driver he came across, every information office but it seemed as if he was enquiring about some alien concepts.
Salik had to leave for Medina the next day and had only one day left before that. That morning, he arrived at a state institute which is all about Makkah. There, a young librarian listened to Salik’s whole matter and although he too expressed cluelessness about Jabal Qa‘qi‘an and Jabal Hindi, he generously took him to that section of the department where English books on Makkah’s history and geography were shelved.
Along with this, he opened some research theses on a computer which, although in Arabic, were made much easier to understand, thanks to the miraculous invention of Google Lens.
After spending a few hours here and understanding various documents through Google Lens, the route of the Holy Prophet’s entry into Makkah began to unfold. And in this blessed route, one such spot emerged that made Salik spring up, gather everything and run back towards his hotel. He stormed out in such a rush that he could only hastily thank his benefactor librarian there. Waiting for a taxi became unbearable, and more so the brief journey to the hotel.
Salik’s hotel was in the Thakher area. This area was once beyond the fringes of Makkah but had now become very much a part of Makkah proper. This hotel had been recommended by a friend who had been to Makkah some time ago. When his friend sent him the hotel’s website link, he found the area’s name a bit strange: Thakher. He couldn’t understand what “Thakurs” were doing in Makkah but the hotel looked good and so did the reviews. The friend also testified to a very good experience, so ignoring the Thakur issue, Salik had booked the hotel.
Upon reaching Makkah, when he told the taxi driver that he needed to go to the hotel located in Thakher, the poor chap just looked back blank not getting what he meant. Then when he showed it on
the map, the driver spontaneously said “Oh, Dhakhir!” That’s when Salik learned that the area’s name was pronounced as Dhakhir.
Today, as Salik was searching for the Holy Prophet’s route into Makkah, connecting small and tricky pieces of the jigsaw, he found this new trace of the final portion of that journey.
It was written that the Holy Prophetsa entered Makkah from Dhakhir, and that this area is situated somewhat outside Makkah at some elevation. It also said that this route is now a road called Ri‘ alDhakhir.
Salik’s emotions leaped to his throat. The road he had been seeing for so many days between the height of two underconstruction buildings was indeed Ri‘ alDhakhir. He had been staying for several days and nights at the very place where the Holy Prophetsa and his victorious caravan had passed.
The taxi reached the hotel through the same route. He almost ran to his room and began looking down at Ri‘ al-Dhakhir – the road where the Holy Prophetsa had once passed. When the people of Makkah were in such anxiety that the fires they had seen on the height of Marr al-Zahran indicated a very large army. Then when Abu Sufyan learned that this was the army of the Holy Prophetsa he lost his senses, imagining that now there would be no salvation for him and the people of Makkah.
The Holy Prophetsa divided his army into four contingents and ordered all four to enter Makkah from different directions. He himself was proceeding from Ri‘ alDhakhir. The command of one army was entrusted to Sa‘d bin Ubada. When Sa‘d passed by Abu Sufyan, he said:
“Today, there will be great bloodshed. Today, the sanctity of the Ka‘bah will be reversed.”
When this matter came to the Holy Prophet’s knowledge, he said:
“No! Today the Ka‘bah will be honoured and the Quraysh will be granted dignity.” While saying this, he issued the instruction that the army’s leadership should be taken from Sa‘d, lest there be bloodshed. With this, all armies were instructed that there would be no fighting that day, except in self-defence.
So the Holy Prophet’s heart was filled with mercy even for his worst enemies as he passed through Ri‘ al-Dhakhir. In his humility, he was bowing so low that his blessed beard was touching the howdah of his camel.
That Ri‘ al-Dhakhir was now before Salik. There must have been a moment in this journey when the Holy Prophetsa had passed through this very point. Salik wanted to walk this path but evening had fallen. The calls for Maghrib prayer were echoing everywhere, reverberating off the mountains in Makkah’s holy environ. He still had to visit the Haram and the next morning he had to go to Medina. If only some part of the day remained!
(To be continued…)
100 Years Ago...
Accounts of 1924: Hazrat Khalifatul Masih II’s return journey to Qadian after the historic Europe tour
Hazrat Sheikh Yaqub Ali Irfanira (1875-1957)
Preparations for the return journey to Qadian
(Al Fazl, 29 November 1924)
As had been planned, the day finally arrived for Hazrat Khalifatul Masih II[ra] to depart from London and return to Qadian with his travel companions. 24 October 1924 was an exceptionally busy day for him. It involved packing for the journey, meeting visitors, preparing for the Friday sermon scheduled to be delivered at the mosque in Putney, and reaching Waterloo Station by 4:30 pm to embark on the return journey.
On the night of 23 October, Huzoor[ra] stayed up until 2 am, guiding a truthseeker. This young man, who has done BC before travelling to England, possesses deep affection for the Khalifa but, owing to his philosophical inclinations, harbours numerous doubts. He sought clarity on various topics, including the existence of God, the nature of the soul, and the realities of heaven and hell. Huzoor[ra] had previously allotted time for this young man and had promised to meet him again before leaving. On the evening of 23 October, along with Mrs Pearl, the young man visited Hazrat Khalifatul Masih II[ra]. When it was time for him to leave, Huzoor[ra] remarked, “Stay for a while longer. I will give you some time now and more in the morning.” Consequently, the young man stayed. Despite having answered Mrs Pearl and her friends’ questions until around 10 pm, Hazrat Khalifatul Masih II[ra] continued his discussion with Mr Ghayasuddin, i.e., the young man, until nearly 2 am.
The next morning, Huzoor[ra] engaged in packing for the journey. He personally packed his belongings, despite the affectionate insistence of Malik Janjua Sahib, who considered it a privilege and honour to assist him. Huzoor[ra], however, continued to pack on his own and finished around 1 pm.
During this time, many individuals had gathered to meet Hazrat Khalifatul Masih II[ra]. These were people who could not visit the train station due to their commitments or who felt they would have better opportunities to meet him at the residence. May Allah reward them in accordance with their sincerity. Amin
In the midst of all these activities, Huzoor[ra] had lunch, and directed his companions to proceed to the mosque in Putney. We travelled there via the underground railway, while Huzoor[ra]
arrived by car. At the new mosque, he led the first Friday prayer.
First Friday prayer at Fazl Mosque, London
On 24 October 1924, Hazrat Khalifatul Masih II[ra] led the first Friday prayer at the very mosque whose foundation had been laid just a few days earlier, on 19 October. The atmosphere at the time was deeply emotional. Only the small walls of the prayer niche (mihrab) had been erected, and the ground was covered with simple flooring. Without the flooring, it would have resembled the early state of Masjid alNabawi, where prostrations left foreheads smeared with mud.
The names of those who participated in this first Friday prayer at the blessed mosque, as far as I can recall, are as follows:
Mian Sharif Ahmad Sahib[ra], Hafiz Roshan Ali Sahib[ra], Sheikh Abdul Rahman Sahib, Khan Zulfiqar Ali Khan Sahib[ra], Chaudhry Fateh Muhammad Sahib[ra], Abdur Rahim Nayyar Sahib[ra], Maulana Dard Sahib[ra] (Abdul Rahim MA), Bhai Abdul Rahman Sahib[ra], Brother Azizuddin Sahib, Brother Nawabuddin Sahib, Brother Misbahuddin Sahib, Brother Zafar Haq Sahib, Dr Muhammad Ismail Sahib[ra], and Dr Hashmatullah Sahib[ra] Additionally, three Muslim women, two English individuals, and a Turkish friend were also present. The English ladies included Jannat Garden (Ahmadi poetess) and her daughter, while the Turkish attendee was Latifi Bey’s sister, a notable figure and sibling of a prominent Turkish minister. Other attendees included Maulvi Muhammad Din Sahib[ra] (American missionary), Hakim Fazlur Rahman Sahib, another missionary in America, Mr Martin (African student), Malik Janjua Sahib, and Mr Khalid Abdul Rahim Sahib. (If anyone’s name has been left, they may inform us to ensure their inclusion.)
[... In his Friday sermon, Hazrat Khalifatul Masih II[ra] mentioned the example of prophets in light of the Holy Quran, highlighting their initial trials and hardships, as well as the adverse circumstances they faced. He then emphasised how Allah the Almighty eventually granted them success and progress. Huzoor[ra] also urged reflection on the early struggles of the Promised Messiah’sas mission. He reminded the congregation of the fierce opposition from nations and governments that sought to destroy the seed planted by the Promised Messiahas. Despite this, the seed grew and flourished. He called upon everyone to labour diligently and vigilantly to nurture
the sapling that has sprouted from the seed sown by the Promised Messiahas, ensuring it grows into a magnificent tree…]
Scene at Waterloo Station
Shortly before the train’s departure, we arrived at Waterloo Station, where a large crowd of European men and women had gathered to bid farewell. Among them were not only English individuals but also people from India and Africa. Journalists and photographers were also present. These friends, who had been meeting Hazrat Khalifatul Masih II[ra] for nearly a week, were naturally moved by his departure. After warm and heartfelt handshakes, each one bade him farewell, and photographers captured the moment.
Since we were already running late, Huzoor[ra] continued shaking hands even after the train whistle had sounded. Due to the extraordinary crowd, the train’s departure was delayed by two to three minutes. Finally, Huzoor[ra] was informed of the whistle, and he boarded the train. As the train began to move, the station resounded with cries of “Goodbye,” and we watched as our friends waved their hands and handkerchiefs until they were out of sight.
Eventually, the train’s swift pace began to carry us away from London toward Southampton, where we were to board a ship and cross the sea to disembark on the shores of France.
Arrival at Southampton
After sunset, we arrived at Southampton. Although this route to France is longer than travelling via Dover, it is preferred due to the more comfortable sea journey. The waters near Dover are narrow, requiring crossing in smaller boats, which leads to significant turbulence. Hence, the aforementioned route was chosen.
From the station, we made our way to the port’s passenger lounge, which was spacious and accommodating. There, we offered the Maghrib and Isha prayers. Huzoor[ra], as was his habit, spent time walking.
The passport officer, a retired military officer, was exceptionally polite and accommodating. He extended every possible convenience to us. At 8 pm, we boarded the ship, St. Briac, which was scheduled to depart at midnight. This ship, newly built in 1924, had a courteous and refined crew. It was well-equipped with adequate bedding, blankets, and impeccably clean washroom facilities.
While asleep, we crossed a portion of the sea. For a short while, the ship encountered stormy conditions, but, by the grace of God, the journey proceeded peacefully. At 8 am, we disembarked at Le Havre, a French coastal port.
An amusing incident
Upon arriving at the Customs House, we were issued tickets to disembark from the ship onto the shore. After some inspection, our luggage was cleared. However, an interesting incident occurred concerning
an air rifle carried by Sheikh Abdul Rahman, a rifle-like air gun belonging to Huzoor[ra]. The customs officer became quite anxious upon seeing it, attracting a small group of staff around him. He began asking a series of concerned questions: Where are you going? Do you have a passport? His serious demeanour left us perplexed.
Finally, Sahibzada Mirza Sharif Ahmad[ra] opened the air rifle to show its mechanism and explained that it was merely an air gun. The officer, [realising his mistake], sheepishly remarked, “Oh, it’s just a toy!” His reaction provided a moment of humour for everyone present.
After clearing customs, we boarded a tram and proceeded to the railway station. However, we were compelled to form a somewhat unfavourable opinion regarding the French port and railway facilities. The streets were damaged and poorly maintained, the travel arrangements were far inferior to London’s, and even the police officers appeared short-statured and unimpressive.
Journey to Paris
At 8:30 am, we boarded a train to Paris. During this part of the journey, we found ourselves in a peculiar situation – despite having the ability to speak, we were voiceless. Neither could the French passengers understand English, nor could we communicate in French. The French tend to make little effort to learn English, perhaps because French is widely understood across Europe.
Using gestures and signs, we managed to navigate through the journey, reaching Paris by 2 pm.
Arrival in Paris
At the Paris railway station, Mr Khalid Sheldrake, who had been sent ahead to arrange accommodations, was present along with the imam of the Paris Mosque, and Mr Durand, a correspondent of the Havas Agency. The Havas Agency, much like Reuters, is a global news dissemination service.
Although Paris is home to numerous hotels, finding available accommodations is remarkably difficult. Despite having sent someone well-acquainted with the Paris situation several days in advance, it proved challenging for him to secure space for everyone in a single hotel. Ultimately, arrangements were made for lodging in four different hotels.
Hazrat Khalifatul Masih II[ra], along with Maulana Dard[ra], Chaudhry Zafrulla Khan[ra], and the typist, stayed at the Grand Hôtel de l’Univers, where the lodging cost was one pound per day. This hotel was more like a small town, accommodating up to 500 guests at a time. Huzoor’s[ra] room number was 449. Nearly as many staff members as guests were employed to manage the arrangements, and elevators were constantly in motion.
The rest of the entourage was lodged in various hotels on a narrow street called Rousseau. This street is named after Rousseau, a famous figure from before the French Revolution. The street was so narrow that even Al Hakam Street seemed wider in comparison.
Hafiz Sahib[ra], Sheikh Abdul Rahman Sahib, Khan Sahib[ra], and Chaudhry Ali
Muhammad Sahib[ra] stayed in one hotel; Dr Sahib[ra] and I were in another; Bhai Ji[ra] and Reham Din Sahib[ra] stayed in a third; while Mian Sharif Ahmad Sahib[ra] and Chaudhry Muhammad Sharif Sahib resided in a fourth. These hotels provided lodging only, without dining facilities.
At Bhai Ji[ra] and Reham Din Sahib’s[ra] hotel, we initially arranged to cook our own meals. However, today (on 23 October 1924), due to the strict or temperamental nature of the hotel owner’s wife, cooking was forbidden.
Hence, until around 3 pm, we were busy finding accommodations.
Press coverage
At the train station, a press reporter was present to cover Hazrat Khalifatul Masih II’s[ra] arrival. Huzoor[ra] had given him an appointment for 3:30 pm. The reporter arrived on time, and the following conversation took place through a translator. Huzoor[ra] responded in English, and the translator conveyed his answers in French.
The reporter mentioned that he had received a cable from the Reuters agency, asking him to arrange coverage of Huzoor’s[ra] visit to
Paris.
Correspondent: How long will you stay here?
Huzoor[ra]: I will stay for six days. Correspondent: What is the purpose of your journey?
Huzoor[ra]: I am travelling across Europe to observe the religious state of the people here firsthand, so I can devise a permanent plan for propagating Islam in these countries. My purpose is to raise the banner of peace in the world and explore what common grounds can unite the East and the West.
Correspondent: Do you plan to visit the mosque here, and will you allow people to meet you and exchange views?
Huzoor[ra]: Yes, I intend to visit the mosque. If people wish to discuss religious or political matters with me, I would welcome it. However, my primary interest lies in discussing religious issues, although I am ready to share my views on political topics as well.
Correspondent: Do you have plans to meet anyone in particular?
Huzoor[ra]: No definite plans have been made so far.
Correspondent: Tomorrow is Sunday. I don’t think much can be done.
Huzoor[ra]: We shall see; we have our work to do. Tomorrow, we may visit the mosque.
Correspondent: The mosque is closed on Sundays; no one can enter.
Huzoor[ra]: Is that so? The mosque remains closed on Sundays? That’s surprising.
Correspondent: Since it is still incomplete, that’s the current state of affairs.
Huzoor[ra]: I thought its construction was completed. In any case, we’ll see.
Correspondent: It will be completed by May. If you wish to see the mosque, it might be possible with permission from a Moroccan Muslim leader.
Huzoor[ra] did not respond to this remark. Mr Khalid Sheldrake said that the imam, Abdul Rahman, would make the
arrangements himself.
The correspondent then left to enquire via telephone about the Moroccan Muslim leader, who was currently in Germany and was expected to return on Monday. Afterwards, the correspondent took leave.
Hazrat Khalifatul Masih II[ra] returned to his room and informed his companions that he would not be dining that night, so they could proceed with their meals.
Tabligh in Paris
On the morning of 26 October 1924, Huzoor[ra] instructed Maulvi Abdul Rahim Dard[ra] to convene a consultation meeting under the presidency of Hafiz Sahib[ra] The objective was to discuss and finalise a programme of activities. The work was to be divided into two teams: one team would engage with journalists, writers on Eastern affairs, French political leaders, and foreign diplomats to propagate Islam Ahmadiyyat’s message. The second team would reach out to Muslims from different countries residing in Paris and convey the message of the Ahmadiyya Jamaat to them.
While the discussion was still underway, Hazrat Khalifatul Masih II[ra] himself arrived, providing clear guidance on the method of execution, after which lunch was served. Since offices, etc., were closed on Sunday, Huzoor[ra] decided to visit Versailles later in the afternoon. He instructed the companions to have lunch, offer prayers, and gather at the Grand Hôtel [de l’Univers]. In compliance with this directive, everyone prepared accordingly.
A brief mention of Versailles
It would not be inappropriate to provide a brief mention of Versailles. The city is globally renowned due to the Treaty of Versailles. However, instead of discussing the treaty’s political implications, this account focuses on the city itself. Located 18 miles from Paris, the French refer to it as Versailles.
The city served as the site of royal palaces for several generations of French monarchs. The grandeur and expansiveness of these palaces reflect the magnificence of their reigns. These palaces are now essentially museums, preserving the treasures and murals of French history. Sundays attract large crowds of visitors to this site.
Change in plans
By the time lunch and prayers were completed, it was 3 pm. Hazrat Khalifatul Masih II[ra] prepared to leave for Versailles. Initially, it was thought that the palaces were closed, but it was soon confirmed that they were open.
In the meantime, Huzoor[ra] met with the captain of a regiment belonging to the Prince of Wales. The captain, a friend of Mian Muhammad Shafi, had heard that the “Khilafat Delegation” had arrived in Paris. He approached Huzoor[ra] with the following query:
Captain: Are you a member of the “Khilafat Delegation”?
Huzoor[ra]: If you mean those who are affiliated with the Turkish Khilafat and have established Khilafat Committees, then no, we are not part of that group. However, if you are referring to those who believe in a form of Khilafat and are
spiritually connected to it, then yes, we are followers of a spiritual Khalifa, and he is the true Khalifa of this era.
Captain: I am very pleased to hear that. This is fascinating. Who is the leader of this delegation? Huzoor[ra]: This is not a delegation. By the grace of God, I am the Khalifa, and these are my staff members.
Captain: That’s even more interesting. Would you grant me an opportunity to have a discussion with you?
Huzoor[ra]: With great pleasure. Please coordinate with my secretary to fix a time. The captain discussed the matter with Maulvi Abdul Rahim Dard[ra], and a meeting was scheduled for Monday at 4:30 pm. However, Huzoor[ra] decided to cancel his trip to Versailles and use that time for the discussion instead.
When the captain was informed that the meeting could take place immediately, his joy knew no bounds. Huzoor[ra] took him to a general meeting room, and their conversation lasted for two hours.
Discussion
Without a translator, Hazrat Khalifatul Masih II[ra] spoke fluently, as if conversing in his native Urdu. The captain asked numerous questions about the Ahmadiyya Jamaat, its unique characteristics, its influence on people, the excellence of Islamic teachings, polygamy, the reasons for divorce, and methods to avoid sin. Huzoor[ra] answered in depth, and the captain noted everything diligently.
At the end, the captain reviewed his notes, seeking corrections on certain points. Deeply impressed by the conversation, he departed with a positive impression. Hazrat Khalifatul Masih II[ra] gifted him Ahmadiyyat [or The True Islam], Ahmad, and The Teachings of Ahmad Afterwards, Huzoor[ra] remarked, “My heart was restless today because no significant work had been done. God, by His grace, sent this opportunity to us.” Hafiz Sahib[ra] then suggested taking a short walk outside. Huzoor[ra] stepped out, walked around a marketplace, and returned using the same path.
Upon being informed that a single ticket was valid for travel on the underground railway, regardless of the distance, Huzoor[ra] decided to test this system. Tickets were purchased, and the group boarded the train to experience it.
Telegram from Venice
(The Review of Religions [Eng], November 1924)
Telegram dated 5 November 1924, from Hazrat Khalifatul Masih [IIra], Venice, to Maulvi Sher Ali Sahib, Qadian, Batala, India. (Communicated by Maulvi Abdur Rahim Dard MА ВТ, London)
“Hazrat instructed me at Venice to cable following – Dard:
“My health not good, but improving. Will leave Bombay God willing on 18 [November], (a subsequent cable from Port Said gives 19), by Baroda route staying night at Delhi, and starting from there by 17 Up. Don’t want to stay anywhere on the way. I will like to discuss with Mr Ghandi about India’s peace if he is at or near
When hunger becomes a weapon of mass destruction: A harrowing look at Gaza’s plight
On a desperate search for food in Rafah, 20-year-old Muhannad Mu‘ayyad Abu Awwad made the ultimate sacrifice. A dedicated volunteer with Humanity First, Muhannad’s final moments weren’t spent seeking sustenance, but rather helping a mother and child in distress. As Israeli missiles struck, he, his friend, and those he tried to save were martyred. (Hazrat Khalifatul Masih Vaa, Friday Sermon, 13 Friday 2024)
Today, Gaza faces an unprecedented humanitarian crisis. The US Secretary of State, Antony Blinken’s stark assessment reveals a chilling reality:
“100 percent of the population in Gaza is at severe levels of acute food insecurity. That’s the first time an entire population has been so classified.” (“Israel to send team to D.C. to discuss Rafah; Blinken to return to Mideast”, washingtonpost.com, 19 March 2024)
While the world watches this catastrophe unfold in real-time through social media and news broadcasts, a dangerous indifference has settled over humanity. This calculated apathy, as millions feast in the midst of others’ starvation, threatens not just Palestinians but marks a profound moral failure of our civilisation.
History’s darkest chapters are often written in hunger. Ancient Rome’s siege of Carthage set a brutal precedent, but the weaponisation of hunger has deeper roots. Prophet Muhammadsa and his followers endured similar trials during the boycott of Banu Hashim in Mecca, where for three years they survived on leaves and roots, their faith tested but unbroken. (“The steadfastness of the Holy Prophet in the face of adversity”, alhakam.org, 8 November 2019)
The 20th century saw this weapon wielded with scientific precision; first, it was Stalin’s Holodomor in Ukraine, then Hitler’s calculated Hungerplan, and the siege of Leningrad claimed millions. The Bengal famine demonstrated colonial Britain’s mastery of manufactured hunger. (“Starving civilians is an ancient military tactic, but today it’s a war crime in Ukraine, Yemen, Tigray and elsewhere”, theconversation.com, 21 June 2022)
Today, in a profound historical irony, Israel’s Prime Minister Benjamin Netanyahu joins these architects of death by starvation in the halls of shame.
Contemporary conflicts continue this
brutal legacy. Yemen faces a devastating blockade by Saudi and Emirati forces, while Houthi forces confiscate food and medicine. Ethiopia’s Tigray region saw 375,000 deaths from manufactured famine. (“Hunger as a Weapon: A war strategy from Sudan to Gaza”, worldpeacefoundation.org, 15 October 2024)
In Sudan, warring generals Hemedti and al-Burhan have plunged the country into famine by destroying infrastructure and blocking aid, while Russia’s invasion of Ukraine disrupts global food security. (“When will one of humanity’s gravest crimes be confronted?”, alhakam.org, 9 May 2024; “Countries’ vulnerability to food supply disruptions caused by the RussiaUkraine war from a trade dependency perspective, nature.com, 3 October 2023)
These modern atrocities mock the sacred duty entrusted to human beings from the time of Adamas. The Holy Quran’s command is unmistakably clear: “And they feed, for love of Him, the poor, the orphan, and the prisoner.” (Surah al-Dahr, Ch.76: V.9)
Islamic teachings explicitly forbid the destruction of food sources and vegetation, even during warfare. Hazrat Abu Bakr’sra instructions to the Muslim army were clear: “Do not destroy palm trees, do not burn [enemy] fields or homes, do not cut down fruit-bearing trees …” (“Comparative Religious Teachings on War and Peace, alislam.org) [https://www.alislam.org/ articles/comparative-religious-teachingswar-peace/]
Prophet Muhammadsa further emphasised this by warning, “Whoever cuts a lote-tree [without justification], Allah will send him to the Hellfire.” (Sunan Abu Dawud, Kitab al-Adab, Hadith 5239)
This divine instruction stands in stark contrast to those who weaponise hunger despite the UN’s resolution condemning such tactics. (“Security Council Adopts Presidential Statement Addressing ConflictInduced Food Insecurity in Situations of Armed Conflict”, press.un.org, 3 August 2023)
Today’s Palestinians, like David facing Goliath (Samuel I, 17:1-58), confront overwhelming odds. The parallel extends deeper – just as David’s victory came through unwavering faith rather than military might, and as Moses’as triumph over the Amalekites (Exodus, 17:8-16) came through divine intervention while his hands were raised in prayer, today’s victory will come when we submit ourselves to the will of Allah the Exalted.
The systematic destruction of Gaza’s agricultural infrastructure and food supplies represents not only a violation of international law but a complete departure from these ancient religious principles that protected sustenance even during warfare. (“Gaza: Israel’s destruction of hundreds of dunams of agricultural land is expression of its insistence on committing genocide”, reliefweb.net, 5 October 2024)
These biblical accounts, ironically, should resonate most deeply with those now inflicting similar suffering on Gaza.
The solution demands both spiritual and practical action. While the Promised Messiahas teaches that true victory comes through spiritual warfare and complete submission to Allah’s will, this crisis demands immediate international intervention. The world’s governments must act decisively to stop this genocide.
Economic sanctions, diplomatic pressure, and humanitarian intervention are not merely options but moral imperatives.
Muhannad’s sacrifice reminds us that even in the darkest hours, human dignity and compassion can prevail. His story challenges us to act against the use of starvation as a weapon of war and to remember that true strength lies not in causing suffering, but in alleviating it.
Humanity stands at a crossroads. In a world increasingly defined by military might and moral abdication, our response to Gaza’s manufactured famine will reveal more than just our political allegiances. It will serve as a referendum on our collective conscience. Should we choose the path of indifference, when future Goliaths march toward our homes, our pleas for mercy will carry all the weight of dust beneath their feet.
Fazal Masood Malik Canada
Image courtesy of WHO
Image courtesy of Humanity First
Image courtesy of Humanity First
Image courtesy of Humanity First Muhannad Mu’ayyad Abu ‘Awwad, martyred in Palestine
Message of Ahmadiyyat conveyed at an interfaith seminar in Indonesia
Irfan Hafidhur Rahman
Missionary, Indonesia
On 31 October 2024, the Faculty of Ushuluddin at UIN Sunan Gunung Djati Bandung hosted a seminar on “Strengthening Religious Moderation”, organised by the Religious Studies Program Study, Faculty of Ushuluddin, Islamic State University of Sunan Gunung Djati, Bandung, one of the largest universities in Indonesia. Held in the faculty’s main hall, the event drew an audience of students, faculty members and community leaders, all committed to promoting values of tolerance and moderation within Indonesia’s diverse society.
Mirajudin Sahid Sahib, Amir Jamaate-Ahmadiyyah Indonesia, shared insights on the Jamaat’s perspective on religious harmony in light of the Islamic teachings, emphasising collaboration and peace as essential values in a multi-faith society.
During the question-and-answer session, an individual enquired about the distinctive differences between the Ahmadi Muslims and the non-Ahmadi Muslims.
Amir Sahib responded that fundamentally, Jamaat-e-Ahmadiyya shares the same beliefs and practices as other Islamic groups. However, he highlighted a significant point of divergence regarding the belief in the Promised Messiah and Mahdi. While other Islamic groups await the coming of the Mahdi, the Ahmadiyya Muslim Jamaat believes that he has already arrived in the person of Hazrat Mirza Ghulam Ahmadas of Qadian.
The event concluded with a strong call to embody the values of moderation and cooperation, empowering participants to carry these ideals into their communities as advocates for a peaceful and united Indonesia.
14th ijtema of held by Majlis Ansarullah Liberia
Farrukh Shabbir Lodhi
Missionary, Liberia
Majlis Ansarullah Liberia held its 14th annual ijtema on 30 November and 1 December 2024. The proceedings began with the flag-hoisting ceremony, followed by the opening session, presided over by Nasir Ahmad Kahloon Sahib, the missionary in Montserrado County. Tapehma A Kortu Sahib, Qaid Umumi, read out the special
message from Hazrat Khalifatul Masih Vaa. The ijtema included various academic and sports competitions. The closing session was presided over by Amir Jamaat Liberia, Naveed Ahmad Aadil Sahib. In his address, he reminded the ansar about their responsibility to strive for excellence and uphold the values of the Jamaat. The ijtema was attended by 280 members from 10 counties across Liberia.
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Bombay. So arrange for this also. Annual Jalsa should take place in December. My health requires long rest, which cannot be had until Jalsa is over.
“Last days in London were very successful. Interviews and discussions were more frequent. Representatives of various countries desired Ahmadi missionaries to visit their countries and promised all help. One Muslim country will welcome Ahmadiyya Mission and is in urgent need of it.
“Our Paris stay was very short, but successful. Representatives of big dailies came for interview. Paris Mosque Committee arranged official visit. Secretary with Engineers showed the building. The first prayer in the mosque was offered by us. Press Representatives and Cinema Companies took photos which were published in dailies.
“Sorry last mail letters could not be replied but I am praying for whole of community and am confident of God’s blessings. May He shower His blessings upon us all. Amen.”
Reuters sent the following cable from London on 24 October 1924:
“A considerable gathering of varied colours and races assembled this afternoon at the Waterloo Railway Station to bid farewell to the Khalifatul Masih, Head of the Ahmadiyya Community, who is bound for Southampton on his way back to India.
“In an interview, the Khalifatul Masih expressed the hope that the British Empire would be increasingly strengthened and would never be shaken and that he and his community would do their best to promote a spirit of unity and co-operation in the Empire with the world.”
Return to Qadian
(The Review of Religions [Eng], December 1924)
His Holiness, Hazrat Mirza Bashir-udDin Mahmud Ahmad, Khalifatul Masih II[ra], Head of the Ahmadiyya Community, landed at Bombay on 18 November 1924. He was received at the wharf by a large number of persons who had come to Bombay from all the different parts of India, Burma, and Ceylon. During his short stay at Bombay, His Holiness was interviewed by the representatives of all the important papers of the city which vied with each other in publishing long eulogistic notes about His Holiness and the Ahmadiyya Movement of which he is the present head.
His Holiness had also an interview with Mr Gandhi at Bombay and discussed with him the present political situation in India and the means of bringing about peace and unity in the country.
His Holiness arrived by special train at Batala on the night of 23 [November 1924] and reached Qadian on the morning of the next day. At Qadian, His Holiness was received by over two thousand persons of different creeds and races who joined in according him a most enthusiastic reception.
The Ahmadiyya Press Association sent the following press telegram to the Indian and the London press concerning the return of His Holiness and party to India:
“His Holiness, Hazrat Mirza Bashir-ud-
Din Mahmud Ahmad, Khalifatul Masih, Head of the Ahmadiyya Community, landed at Bombay on 18 [November 1924] and was accorded a hearty welcome by over two hundred representatives who had come there from different parts of India, Burma and Ceylon. While still at the port, Doctor Sadiq of Qadian presented on behalf of the Ahmadiyya Community in India an address of welcome to His Holiness who replied in suitable words and thanked the British people and press who had received him so well in London. Before leaving the wharf, His Holiness with his party was photographed by different press photographers and during his short stay in Bombay, representatives of all the important dailies of the city came to interview His Holiness concerning his European tour.
“At Bombay, His Holiness had also an interview with Mr Gandhi and had a talk with him about the present situation in India. His Holiness laid special stress on the fact that unless the Indian National Congress were made open to the holders of all the different views it could not be truly called a national body which it can become only when it represents all shades of opinion held in India. Moderates and extremists, co-operators and non-cooperators must equally have a voice in the Congress and whichever party happens to predominate must be allowed to formulate and lead the policy of the house so long as it continues to be in power. Under present circumstances, the Congress, though named a national body only represented a particular class of people and therefore it had no real force in the country. Mr Gandhi expressed his concurrence with these views and urged His Holiness to also join the Congress. His Holiness replied that he, being an out-and-out cooperator and an advocate of constitutional and evolutional progress, could not join the Congress under the present circumstances but would willingly do so when he found that he could enter the Congress without being faithless to his religion and conscience.
“On his way to the Punjab, His Holiness was accorded a hearty welcome by a large number of people at the railway stations of Agra, Delhi, Ludhiana and Jullundur. His Holiness and his twelve secretaries reached Amritsar by special train on 23 [November 1924] where over a thousand Ahmadis had assembled to receive and present an address of welcome to him at the railway station. On the morning of 24, His Holiness arrived at Qadian, the Headquarters of the Movement, and was accorded a most hearty and enthusiastic reception by over two thousand people of different castes and creeds, and His Holiness is now busy in receiving addresses of welcome and responding to invitations to dinners which are being arranged in his honour by different bodies. The whole Ahmadiyya Community is thankful to the London press and people for their kind reception of their leader.”
(Translated by Al Hakam from the original Urdu, published in the 29 November 1924 issue of Al Fazl, and transcribed from the original English, published in the November & December 1924 issue of The Review of Religions)
James Tiono | Unsplash
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
22 November 2024
Muhammadsa: The Great Exemplar
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
Accounts from [The Treaty of] Hudaibiyyah are being mentioned. In this context, we also find mention of Budail bin Warqa Khuza’i and other messengers of the Quraish coming to the Holy Prophetsa. Detailing this, Hazrat Mirza Bashir Ahmad Sahibra has stated the following:
“Upon reaching the valley of Hudaibiyah, the Holy Prophetsa settled next to its water well. When the Companions had set up camp, a renowned chieftain from the Khuza’ah tribe named Budail bin Warqa, who resided in a nearby region, came to meet the Holy Prophetsa with some of his associates and said, ‘The people of Mecca are ready for war and they shall never let you enter Mecca.’ The Holy Prophetsa responded:
“‘We have not come with the intention of war; rather, we have only come to perform the ‘Umrah. Alas, despite the fact that the fire of war has burnt them to dust, they still do not refrain from fighting. I am even prepared to settle a truce with them so that they may cease war against me, and leave me free for the others. If, however, they reject this proposal of mine and insist on keeping the fire of war aflame, then I also swear by His name in Whose hand is my life, that I shall not retreat from this battle, until I die in this cause, or God gives me victory. If I am faced with defeat in this battle, then so ends the story, but if God grants me victory, and the religion that I have brought is given dominance, then the people of Mecca should not hesitate in believing in me.’
“Budail bin Warqa was greatly moved by this sincere and earnest address. He requested the Holy Prophetsa, ‘If you grant me some respite, I shall go to Mecca and convey your message, so as to seek reconciliation.’ The Holy Prophetsa permitted him to do so and Budail set out to Mecca with a few of his associates.
“When Budail bin Warqa reached Mecca, he gathered the Quraish and said, ‘I have come from that man (i.e., Muhammadsa, the Messenger of Allah), and
he has presented to me a proposal. If you permit me, shall I present it to you?’ Upon this, the vehement and irresponsible people among the Quraish began to say, ‘We shall not listen to anything he has to say.’ (i.e., we are not ready to listen to any word of the Holy Prophetsa). However, the influential and trusted people among the Quraish said, ‘Yes, inform us of the proposal.’ As such, Budail repeated the proposal of the Holy Prophetsa
“Upon this, a man named ‘Urwah bin Mas‘ud, who was a very influential chieftain of the tribe of Thaqif, and was present in Meccaat the time, stood up. In the ancient Arabian manner, he began to say, ‘O ye people! Am I not like a father unto you?’ They responded in the affirmative. He said, ‘Are the lot of you not as my sons?’ Again, they responded in the affirmative. Then ‘Urwah said, ‘Do you doubt me in any way?’ The Quraish responded, ‘Not at all!’ He said, ‘Then it is my view that this man (i.e., Muhammadsa) has presented an excellent proposal. You should accept this proposal and I request that you allow me to go to Muhammadsa in order to further discuss this proposal.’ The Quraish said, ‘Certainly. Go and discuss this proposal.’”
(Sirat Khatam-un-Nabiyyeen, pp. 755-756)
Further details are as follows. ‘Urwah came to the Holy Prophetsa and said, “I have left Ka’b bin Lu’ayy and ‘Amir bin Lu’ayy at the well of Hudaibiyyah and with them are two she-camels. They have called the Ahabish and their associates.” Ahabish were allies of the Quraish and had taken an oath at the foot of the Habshi Mountain. As such, they became known as the Ahabish.
He said: “They are wearing cheetah skins, i.e., the disbelievers are wearing cheetah skins, and are ready for war. They have taken an oath that they will not clear the path between you and the House of Allah, unless you destroy them.” That is, unless the Holy Prophetsa destroys them. He continued: “Out of the two [possible] outcomes in relation to you and the people you are going to fight, one thing is for
certain.” He then said to the Holy Prophetsa, “You are either going to destroy your own people, although it is unheard of until today that a person destroyed his people and relatives, or the people that are with you are going to disgrace you.” In other words, he tried to scare the Holy Prophetsa in this manner as well by saying that these people who are with him are cowardly. He made wrong speculations about the companions and said, “By Allah! The countenances of these people with you are of those who flee.” In another tradition, it is stated that “among these people are individuals whom I neither recognise, nor know anything about their
ancestors and morals. I believe that they will flee and leave you.” In yet another tradition, it is recorded that “I can see that if you were to fight the Quraish, they would hand you over to them. (In this manner, he tried to influence and scare the Holy Prophetsa.) They will imprison you and what greater difficulty can there be than this?” Hazrat Abu Bakrra, who was sitting behind the Holy Prophetsa, became enraged and said, “Go and show your devotion to your idol, Lat. Do not say these things to us! Are we going to leave the Holy Prophetsa?” ‘Urwah replied, “Who is this?” The Holy Prophetsa said, “This is Abu Bakrra.” Upon this, ‘Urwah
said, “By Allah! If I was not indebted to you, I would certainly have replied to this.” At some point, Hazrat Abu Bakrra did ‘Urwah a favour. In relation to this, it is recorded that ‘Urwah sought assistance in paying blood money. He had killed someone and had to pay the blood money. He sought assistance, upon which someone gave two camels and another person gave three camels. However, Hazrat Abu Bakrra assisted him with ten camels. This was the favour of Hazrat Abu Bakrra on ‘Urwah.
Then ‘Urwah began speaking to the Messengersa of Allah, and while he spoke, he would touch the Holy Prophet’ssa beard. Hazrat Mughirahra bin Shu’bah stood by the Holy Prophetsa with a sword in hand and a helmet on his head. When ‘Urwah approached the Holy Prophetsa to speak to him and stretched out his hand to touch his blessed beard, Hazrat Mughirahra moved him out of the way using the point of his sword, saying, “Move your hands away from the Holy Prophetra before my sword reaches you, for it is not fit for any idolater to touch the beard of the Holy Prophetsa.”
‘Urwah raised his head up and asked, “Who is this?” The people told him it was Mughirah bin Shu’bah. According to one narration, the Messengersa of Allah himself explained that “This is your nephew Mughirah bin Shu’bah.” ‘Urwah turned to him and said, “O disloyal one! Didn’t I already try to help fix your treachery once before?”
The details of what ‘Urwah is referring to here are in relation to the pre-Islamic era of ignorance wherein Mughirah had gone somewhere with a group of people and ended up killing them and taking their belongings. He then later accepted Islam. So the Holy Prophetsa said, “As far as your Islam is concerned, I will accept it of you, but as for your wealth, I have nothing to do with it.”
This is a narration mentioned in Bukhari. In any case, it seems ‘Urwah must have helped Mughirah in some way or another to settle this matter when it happened. Then ‘Urwah started to look at the Companions of the Holy Prophetsa carefully. Whenever the Messengersa of Allah would spit, the Companions would take it and rub it on their hands and chest, and whenever he commanded them to do something, they would do it immediately. When the Holy Prophetsa would perform ablution, the Companions would rush forth to try and get it. They wouldn’t allow a single hair of the Holy Prophetsa to fall except that they would collect it and keep it. They would keep their voices low in front of the Holy Prophetsa and would look at the Holy Prophetsa with lowered eyes out of great humility and respect. When ‘Urwah finished speaking with the Messengersa of Allah, the Holy Prophetsa said the same thing to him as he had said to Budail bin Warqa, and continued to offer up proposals for peace.
Then ‘Urwah came to the Quraish and began saying, “O my people! I have served as an ambassador to kings, the courts of Caesar, Chosroes, and Negus. By Allah, I have never seen a king who is obeyed as much as the obedience shown to Muhammad[sa] by his Companions.”
Whereas he initially came intending to scare the Holy Prophetsa regarding the disbelievers, when he witnessed these
scenes, he was impacted by it and made this statement to the disbelievers.
He said, “By Allah, I have never seen a king whose Companions honour him as much as Muhammad’s [sa] Companions honour him. By Allah, there is no king like him. When he spits, his Companions touch it with their hands and rub it on their faces and bodies, and when he commands something, they hasten to fulfil his orders. When he performs ablution, they rush to catch his ablution water, and they do not allow even a single strand of his hair to fall to the ground; instead, they preserve it. In his presence, his Companions speak in soft voices, and out of respect, they do not lift their gaze to look directly at him, nor does anyone speak without his permission. When he (meaning the Holy Prophetsa) permits, then the Companions speak; if he doesn’t grant permission, they all remain silent.”
He further said, “He has presented you with a good proposal (meaning the Holy Prophetsa has offered you something beneficial). Thus, you should accept it.”
He continued, “Truly, I have cautioned my nation, and you must understand well that if you intend to raise the sword against him, he will also unsheathe his sword against you. If you stop their leader (meaning if you stop the Holy Prophetsa), I have seen that these people will not care about what happens to them. By Allah, I have even seen women among them who will not hand him over to us. O my people, change your opinion, go to him, and accept what he has proposed to you.” That is, accept the peace treaty he has proposed, or the proposal for ‘Umrah. He added, “I am your well-wisher, but I also fear that you will not receive any help against the man who has come to visit the House of Allah. He has sacrificial animals with him, which they will slaughter and then return back.” In response, the Quraish said, “O Abu Yafur, (meaning they addressed ‘Urwah) do not say this. Has anyone besides you said this? Rather, we will send him back this year, and he will come next year.” Then ‘Urwah replied, “You will have to face great difficulty.” Thereafter, ‘Urwah and his companions departed for Ta’if. (Subul al-Huda Wa al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 44-45; Sahih al-Bukhari, Kitab-ul-Shuroot, Hadith 27321 and 2732; Sirat Encyclopaedia, Vol. 8, Dar-ul-Islam, p. 93; Musnad Ahmad Ma’a Hashia Sindhi, Vol. 11, Maktaba Idaarat-ulShouni Al-Islamiyyah, p. 207)
Hazrat Musleh-e-Maudra has also narrated the events surrounding the Treaty of Hudaibiyyah. While recounting these events, he states:
“When the Holy Prophetsa set out to perform the Tawaf (circumambulation) of the Ka’bah, the disbelievers of Mecca, upon hearing of this, sent one of their chieftains to confront him. The chieftain was tasked with informing the Holy Prophetsa not to come to perform the Tawaf that year.
“This chief came to the Holy Prophetsa and began speaking to him. During the conversation, he would touch the Holy Prophet’ssa blessed beard. He was requesting the Holy Prophetsa to defer the Tawaf to another year.”
Hazrat Musleh-e-Maudra further states:
“This act of touching the Holy Prophet’ssa beard was not out of disrespect. Rather, it was a cultural practice among the people of Asia. When they sought to plead with
someone or secure their agreement, they would touch the other person’s beard as a sign of entreaty or, alternatively, touch their own beard to emphasise their sincerity, saying, ‘I am an elder and a leader of my people; please heed my request.’ Thus, this leader touched the Holy Prophet’sra beard as a gesture to implore him.
“Witnessing this, a Companion stepped forward, struck the chieftain with the hilt of his sword and said, ‘Remove your impure hand!’ Recognising the Companion, the chieftain responded, ‘Are you not the one upon whom I conferred a favour on suchand-such occasion?’ Upon hearing this, the Companion fell silent and retreated. However, the chieftain once again touched the Holy Prophet’ssa beard in his plea. The Companions later admitted that they were deeply angered by the leader’s repeated act of touching the Holy Prophet’ssa beard, but at that time, they could not think of anyone among them who had not, at some point, received a favour from this chieftain. (In other words, his generosity towards others had been extensive). They wished fervently that there had been someone among them upon whom this chieftain had no claim of kindness.
“At that moment, a man stepped forward, fully clad in armour and chainmail, and addressed the leader with great zeal, saying, ‘Remove your impure hand!’ This was Hazrat Abu Bakrra. When the leader recognised him, he admitted, ‘Yes, I cannot say anything to you because I have never conferred any favour upon you.’” (Hindustani Uljhanon Ka Aasan Tareen Hal, Anwar-ul-Ulum, Vol. 18, p. 560)
Then Hulais bin Alqamah Kinani, chief of the Ahabish, said (as I mentioned before, the Ahabish were an allied tribe of the Quraish who made a pact at the foot of a mountain named Habashi; hence they became known as the Ahabish): “Allow me to go to the Holy Prophetsa.” The Quraish permitted him to go. When he saw the Holy Prophetsa from a distance, the Holy Prophetsa said, “This person comes from a tribe which honours sacrificial animals.” The Holy Prophetsa instructed the Companions, “Go and bring your sacrificial animals before him so that he may see them.” So they sent forth their animals.
He noticed animals at the edge of the valley whose hairs had shed around the neck due to wearing the collars for an extended period of time. Those animals were constantly making noise. The Companions welcomed him as they recited the Talbiyah. They had been there for half a month. The Companions had not applied any fragrance, and their hair was also unkempt. When he saw this, he said, “Holy is Allah, it would not be appropriate for these people to be stopped from proceeding to the House of Allah.” His heart was immediately softened. He said, “Allah the Almighty has not permitted the Lakham, Juzam, Qindah and Himyir tribes to perform the pilgrimage while the son of Abdul Muttalib is stopped from doing so. It is not appropriate for the Quraish to stop them from going to the House of Allah. By the Lord of the Ka’bah, the Quraish can perish, there is no doubt that these people have come to perform the ‘Umrah.” He made this statement in support of the Muslims.
Upon hearing this, the Holy Prophetsa said, “By Allah, O brother of Banu Kinanah,
it is certainly so.” This was the Holy Prophet’ssa response to him. He was so moved that he went to the Quraish and said, “I have seen that which makes it improper to stop the Muslims. I have seen animals whose neck hairs have fallen off due to their collars and those collars have been around their necks for quite a long time. People’s hair has become unkempt and this is all so that they may perform circuits around the House of Allah.” He said to the disbelievers, “By Allah, we did not agree with you, nor did we make an oath that you would stop such people who uphold the sanctity and honour of this House of Allah and will do justice to it; those who wish to take their sacrificial animals to their place of sacrifice. By He in Whose hands is my life, clear their path towards the Ka’bah; otherwise, I will take my people and abandon you.” He told them to allow the Muslims to perform ‘Umrah. The Quraish said, “O Hulais, remain quiet so that we may make them accept our desired stipulations.” According to another narration, the Quraish said, “Sit down; you are a Bedouin and you know nothing. Whatever you have heard from Muhammad[sa] and seen is but deception and lies (God forbid).” (Subul al-Huda Wa al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 45)
During this journey, there is also mention of Hazrat Ka’b bin Ujrahra being granted permission to shave his head. The details are as follows:
Hazrat Ka’b bin Ujrahra relates, “We were in Hudaibiyyah along with the Holy Prophetsa. We were in the state of Ihram while the idolaters had kept us in a state of besiegement. My hair was quite long and lice would fall on my face. The Holy Prophetsa walked past me and asked, ‘Are the lice in your head causing you discomfort?’ I responded in the affirmative. The Holy Prophetsa further stated, ‘I did not think your condition would deteriorate to such an extent.’ The Holy Prophetsa then instructed me to shave my head, saying I could shave it first. Allah the Almighty revealed the following verse:
“‘And whoever among you is sick or has an ailment of the head, should make an expiation either by fasting or almsgiving or a sacrifice.’ [2:197]
“In other words, one is permitted to shave their head under such circumstances of difficulty. (Subul al-Huda Wa al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 35)
There is also mention of Mikraz bin Hafs being sent as an ambassador from the Quraish. As mentioned earlier, various people took permission from the Quraish and came as ambassadors to meet the Holy Prophetsa. One of them was also Mikraz bin Hafs. He also asked the Quraish for permission to go to the Holy Prophetsa Upon seeing him come, the Holy Prophetsa stated this was a deceitful man and the “fajir” [evil] is also mentioned in the narration. When he came to the Holy Prophetsa, the Holy Prophetsa said the same thing as he had said to ‘Urwah and Budail. He then returned to his people and informed them of what the Holy Prophetsa had said.
There is also mention of the Holy
Prophetsa sending Hazrat Khirash bin Umayyahra towards the Quraish. In other words, the Holy Prophetsa also sent an ambassador. Muhammad bin Ishaq writes that the Holy Prophetsa sent Hazrat Khirash bin Umayyahra and mounted him on his own camel. The name of the camel was Tha’lab. This was so that he could convey to the people of Quraish as to why they had come. However, Ikrimah bin Abi Jahl cut the legs of the camel. Ikrimah also intended to kill this representative [of the Holy Prophetsa], but the Ahabish [tribe] stopped him from doing so, and so he let Hazrat Khirashra go. He returned to the Holy Prophetsa and informed him of everything that had happened. (Subul al-Huda Wa alRishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 46)
In any case, the Quraish continued to thwart any efforts of peace and the Holy Prophetsa continued to overlook this. Hazrat Mirza Bashir Ahmad Sahibra has written the details of this in one place as follows:
“The Quraish of Mecca did not suffice at this, rather in the blindness of their rage, they also intended that now, as the Holy Prophetsa and his Companions were so close to Mecca and so very far from Medina, an attack should be launched against him, so that he may be harmed as much as possible. For this purpose, they dispatched a party of about 40 to 50 men towards Hudaibiyyah and in the veil of negotiations, these people were instructed to circle the Muslim camp and, whenever possible, continue injuring the Muslims. As a matter of fact, from some narrations, it is even ascertained that these people were 80 in number and on this occasion, they even conspired to assassinate the Holy Prophetsa. However, [by the grace of Allah], the Muslims remained vigilant in their place. As such, the secret of this conspiracy of the Quraish was discovered and all of those concerned were arrested. The Muslims were very displeased at this action of the people of Mecca, which they committed in the Ashhur-e-Hurum and in the sacred proximity of the Haram at that, but the Holy Prophetsa forgave them and did not allow for it to become an obstacle in the negotiations.” (Sirat Khatam-unNabiyyeen, pp. 759-760)
Then, there is a famous incident when Hazrat ‘Uthmanra was sent as an ambassador by the Holy Prophetsa. Allamah Baihaqi relates from ‘Urwah that thereafter, the Holy Prophetsa called for Hazrat ‘Umar bin Khattabra in order to send him to the Quraish. However, Hazrat ‘Umarra submitted, “O Messengersa of Allah! The Quraish are well aware of my enmity [for them] and I fear they will take my life and there is no one amongst the Banu Adiyy who will protect me.” He further said, “However, O Messengersa of Allah, if you wish, then I will go.” Upon this, the Holy Prophetsa did not say anything to him. Hazrat ‘Umarra then submitted, “O Messengersa of Allah, I shall inform you of such an individual who is held in higher regard than me in Mecca and belongs to a noble family, who will be able to protect him. He will be able to convey your message. His name is Hazrat ‘Uthman bin ‘Affanra.”
Hazrat ‘Umarra did not say this out of any fear; what it meant was that if he were to
Editor-in-Chief:
go, then they would kill him, and thus, the purpose of conveying the message would not be fulfilled and would result in unrest. That is why he suggested that it would be better for him not to go and for Hazrat ‘Uthmanra to go instead. The Holy Prophetsa called for Hazrat ‘Uthmanra and instructed him, “Go to the Quraish and tell them that we have not come to fight, in fact, we have come to perform the ‘Umrah.” (Subul alHuda Wa al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 46)
The details of this incident have been mentioned in The Life & Character of the Seal of Prophetssa by Hazrat Mirza Bashir Ahmad Sahibra as follows:
“[The Holy Prophetsa] instructed Hazrat ‘Uthmanra to go to Mecca and inform the Quraish of the peaceful designs of the Muslims and their intent to perform ‘Umrah. The Holy Prophetsa also gave Hazrat ‘Uthmanra a personal letter which was addressed to the chieftains of the Quraish. In this letter, the Holy Prophetsa had expounded the purpose of his journey, and assured the Quraish that their purpose was merely the observance of a worship and that they would peacefully perform the ‘Umrah and return thereafter. The Holy Prophetsa also said to Hazrat ‘Uthmanra that, “Try to meet the weaker Muslims as well and lift their spirits, and tell them to show a little more patience. For God is soon to open the door of success upon us. (The Holy Prophetsa had great conviction.)
“Hazrat ‘Uthmanra went to Mecca with this message, and after meeting Abu Sufyan, who was the Chieftain of Mecca at that time as well as a near relative, Hazrat ‘Uthmanra was presented before a public gathering. In this meeting, Hazrat ‘Uthmanra presented a letter sent by the Holy Prophetsa and this letter was also read individually by the chieftains of the Quraish. However, despite this, all the people stubbornly clung to the view that either way, the Muslims could not enter Mecca that year. Upon the insistence of Hazrat ‘Uthmanra, they said, ‘If you are exceedingly desirous, then we can give you (i.e. Hazrat ‘Uthman) special permission to circumambulate the Ka’bah, but no more.’ Hazrat ‘Uthmanra said, ‘How is this possible, that the Messenger of Allah is stopped outside of Mecca and I circumambulate the Ka’bah?” But the Quraish did not accept anything, and eventually disheartened, Hazrat ‘Uthmanra prepared to return. Upon this instance, the wicked people of Mecca, perhaps with the thought that in this manner they should be able to secure more beneficial conditions for themselves in negotiations, detained Hazrat ‘Uthmanra and his companions in Mecca. Upon this, rumour spread amongst the Muslims that the people of Mecca had martyred Hazrat ‘Uthmanra.”
When this news reached, the Holy Prophetsa took the oath called the Bai‘at-eRidwan. The details of this are as follows:
“When this news (i.e., the news of Hazrat ‘Uthman’s martyrdom) reached Hudaibiyyah, the Muslims were infuriated, because Hazrat ‘Uthmanra was the son-inlaw of the Holy Prophetsa and was among the most venerable of Companions. He had gone to Mecca as an Islamic ambassador. Furthermore, those days were also of the
sacred months, and then Mecca itself was a sanctuary. The Holy Prophetsa immediately made an announcement and gathered his Companions beneath an acacia tree. When the Companions had assembled, the Holy Prophetsa mentioned this news and said, ‘If this news is true, then by God, we shall not move from this place until we seek revenge for ‘Uthman.’ Then the Holy Prophetsa said to the Companions, ‘Come and place your hand on my hand (which is the Islamic way of Bai’at) and take an oath that none of you shall show his back, and will sacrifice his life if need be, but shall not retreat from this place.’
“Upon this announcement, the Companions lunged forward in such a manner as if toppling over one another. Every single person from among these 1400 to 1500 people (who were the entire lot of the Muslims at the time) sold themselves once again in loyalty at the hand of their beloved master. When the bai‘at was taking place, the Holy Prophetsa placed his left hand upon his right and said, ‘This is the hand of ‘Uthman, for if he were here, he would not have been left behind in this holy covenant. But at this time, he is engaged in the work of Allah and His Messenger.’ As such, this radiant scene came to its conclusion.
“In Islamic history, this bai‘at is known as the Bai‘at-e-Ridwan, i.e., that bai‘at wherein the Muslims acquired the reward of God’s complete pleasure. The Holy Quran has also especially mentioned this bai‘at. It states:
“‘O Messenger, Allah the Exalted was well-pleased with the Muslims when they were taking bai‘at under the tree. For through this bai‘at, the sincerity that was hidden in their hearts, was brought to the discernible knowledge of God. So God revealed tranquillity upon their hearts, and rewarded them with a near victory at hand.’
[Holy Quran, Surah al-Fath, 48:19]
“The companions would also refer to this bai‘at with great pride and love and many of them would often tell those who came later that, ‘You consider the Conquest of Mecca to be the victory, but we consider the Bai‘at-e-Ridwan to be the actual victory.’
There is no doubt that along with its details, this bai‘at was a magnificently great victory, not only because it opened the door to future victories but also because the spirit of sacrifice in Islam, which was the central point of the religion of Muhammadsa, was manifested in a most magnificent manner. Furthermore, these devotees of Islam showed by their actions that they were prepared to bargain with life and death in every field for the sake of their Messengersa and the truth he had brought. This is why, whilst referring to the Bai‘at-e-Ridwan, the honourable Companions would say, ‘This bai‘at was an oath to death. In other words, it was a bai‘at of the oath that every Muslim would sacrifice his life for the sake of Islam and its glory, but would not retreat.’ Moreover, another salient feature of this bai‘at was that this oath and agreement was not merely a verbal declaration in a state of temporary emotion. Quite the contrary, it was the voice from the depths
of hearts, behind which the full power of the Muslims was united upon a single focus.”
(Sirat Khatam-un-Nabiyyeen, pp. 760-763)
The news of Hazrat ‘Uthman’sra martyrdom and the Bai‘at-e-Ridwan has been mentioned by Hazrat Musleh-eMaudra in one of his sermons or addresses:
“Upon hearing this news of Hazrat ‘Uthmanra, the Holy Prophetsa gathered the Companions and stated, ‘The life of an ambassador is protected in all people and nations. You have heard that ‘Uthman has been killed by the Meccans. If this news proves to be true then we shall forcefully enter Mecca. In other words, our initial intention was to enter Mecca in peace but since the circumstances have changed, therefore we are no longer bound by this. Those of you who are ready for this should come forward and take the following pledge with me that if we have to proceed ahead then either we will return victorious or then we shall all embrace martyrdom one by one on the battlefield. As soon as the Holy Prophetsa made this announcement, the 1500 pilgrims who came along with him turned into 1500 warriors and these devotees lunged forward in their efforts to excel one another in their efforts to place their hand upon the hand of the Holy Prophetsa. In the history of Islam, this pledge holds great significance and is known as the Pledge of the Tree because at the time of when the Holy Prophetsa took this pledge, he was sitting under a tree.” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 307-308)
There are further details in relation to the Treaty of Hudaibiyyah, which I will narrate in the future, insha-Allah
At this moment in time, I would also like to say that just as everyone is aware, conditions even in Europe are rapidly progressing towards war. There is an increasing threat of the Ukraine-Russia war spreading and other European nations are being threatened. Many of those who possess wisdom and peace-seeking leaders are worried by this state of affairs. In any case, pray that Allah the Almighty protects Ahmadis and all those who seek peace against the ill effects of these wars. May these people not use such weapons in this war that will have a harmful impact upon future generations.
Pray also for Muslim nations; may Allah the Almighty grant them reason and understanding and enable them to recognise the truth.
I would also like to draw attention to the fact that due to the manner in which the state of affairs has rapidly deteriorated and continues to deteriorate, although people are already aware, I would like to draw attention once again to the fact that everyone should strive to keep rations for 2-3 months in their homes. However, most importantly, everyone should strive to draw nearer to Allah the Almighty, to attain His pleasure and to strengthen their relationship with Him. May Allah the Almighty enable us to do so.
(Official Urdu transcript published in the Daily Al Fazl International, 13 December 2024, pp. 2-6. Translated by The Review of Religions.)
