Al Hakam - 27 December 2024

‘We came here for a grand objective’

Lajna Imaillah Netherlands blessed with guidance from Huzoor

Islamabad, Tilford, UK, 22 December 2024: A group comprising 96 nasirat and members of Lajna Imaillah Netherlands was blessed with an in-person mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, at Islamabad, UK. Upon arrival, Huzooraa greeted everyone and asked about the number of attendees. He also commented that the programme seemed quite formal and might take too long, suggesting instead that he would follow an informal approach. The person in charge of the group respectfully affirmed this and mentioned that there were 96 members of Lajna and nasirat present, eager to ask questions, to which Hazrat Ameerul Momineenaa kindly gave his permission.

Forging good friendships

A nasirah asked how children can choose good friends at school, particularly when their classmates may not share the same religious background.

In response, Huzooraa asked her to define what “good children” are. When she replied that they were those who offer prayers five times a day, Huzooraa observed that in schools in the Netherlands, many classmates were likely Christian or atheist. Thus, only seeking friends who pray five times a day might lead to isolation. Instead, he emphasised looking for children who are courteous and morally upright.

Huzooraa pointed out that, as far as Ahmadi children are concerned, they should have excellent morals no matter what. He emphasised that it is the responsibility

of parents, Lajna Imaillah, and Nasiratul-Ahmadiyya secretaries to ensure girls receive good tarbiyat, are taught religious knowledge, and encouraged to offer prayers from the age of seven. He stated that by the age of ten, they should be firmly instructed

to offer prayers consistently. The same should be the case for Ahmadi boys, who should be taught by their fathers and Majlis Khuddam-ul-Ahmadiyya.

The Fountainhead of True Knowledge is the Holy Quran

This is so because Allah the Exalted has blessed this community with the Holy Quran, which is the source and fountainhead of true knowledge. An individual who finds the divine verities and insights that are expounded in the Holy Quran—which are attained by true righteousness and fear of Allah—is thereby given such knowledge that makes them the likeness of

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

Hazrat Abu Hurairahra narrated, “The Prophetsa said, ‘Faith has over sixty branches, and modesty is one of the branches of faith.’” (Sahih alBukhari, Kitab al-iman, Bab umuri l-iman, Hadith 9)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

the Israelite Prophets.

It is perfectly obvious that if a person does not make use of the weapon that is provided to them, this is the person’s own fault and not the fault of the weapon itself. This is precisely the state of the world at present. Even though the Muslims were given a matchless blessing in the Holy Quran, which could have saved them from every form of misguidance and could have pulled them out of every form of darkness, they abandoned the Holy Quran and showed no regard for its pure teachings. As a result, they became so utterly distanced from Islam that if now, true Islam is presented before them—as they are utterly ignorant and oblivious to it—they will refer to a true believer as being a disbeliever. (Malfuzat [English], Vol. 2, p. 65)

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Huzooraa highlighted that parents and siblings should be children’s first friends, reinforcing a positive home environment. Further, within Jamaat gatherings, such as Lajna and Nasirat meetings, he suggested seeking friends who uphold Islamic values.

Regarding the social setting in schools, Huzooraa recommended focusing on classmates who demonstrate honesty and decency, rather than simply those who pray. He discouraged befriending individuals who engage in inappropriate talk or watch indecent media content. He added that if children are asked about their faith, they should share Islamic teachings such as worship of Allah, respect for parents, kindness, charity, truthfulness, and service to one’s country. This openness, he indicated, might inspire others to form positive friendships or even discuss these teachings with their own parents.

Huzooraa noted that by setting realistic social boundaries and seeking friendships grounded in moral values, children can maintain a healthy social life while preserving their faith and ethics.

Why young children should listen to the Friday Sermon

Another nasirah enquired about why younger children should listen to the Friday sermon.

In reply, Huzooraa explained that it is just as crucial for young children to listen to the Friday Sermon as it is for adults. He noted that parents should also actively listen, serving as positive examples rather than leaving children to absorb the sermon on their own. Even if children do not fully comprehend every detail, they still benefit by engaging with the moral and spiritual lessons conveyed.

Huzooraa pointed out that his current

Prayers amidst political upheaval in Syria, natural catastrophes, and tribute to a martyr

During his Friday sermon, delivered on 20 December 2024, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, said:

“Everyone is aware of the current state of the world. The circumstances that have emerged in Syria remain unclear. Outwardly, a cruel and oppressive regime has fallen, but pray that the incoming government will work with justice. Those who have come now make countless promises of fairness, yet experience shows that once people acquire power, they say one thing but do another. May Allah the Almighty also keep the Ahmadis in these regions under His protection. Commentators write that the populace appears to be celebrating the end of tyranny, but no one knows what will come next. Similarly, Israel is also attacking these areas without reason.

“Apparently, their intentions towards the Islamic world are dangerous, and from this perspective, no country is safe. Therefore, pray for Pakistan in this regard,

sermons explore the life of the Holy Prophet Muhammadsa and include valuable guidance for both adults and children. Since the Holy Quran proclaims the Holy Prophetsa as an excellent model for humanity, he emphasised the need for everyone to learn from those teachings and practise them in everyday life. By encouraging children to listen, reflect, and act upon the counsel provided in the sermon, families help the younger generation grow in righteousness.

He concluded by reiterating that such religious instruction should involve all members of the household, including Lajna members, so that each one benefits from the sermon’s valuable guidance. “It should not be that the elders are watching something else while telling the children to go and listen to the sermon,” Huzooraa said.

Developing self-confidence

A nasirah wished to know how best to develop self-confidence.

In response, Huzooraa advised her to remember that there is no need to feel inferior or harbour any complexes because, as Ahmadi Muslims, we have a collective duty to convey the message of Ahmadiyyat to the world. Recognising this responsibility instils a sense of purpose and determination.

Huzooraa explained that cultivating self-confidence involves creating a positive environment at home, actively participating in Jamaat activities such as Nasirat classes, and acquiring religious knowledge. He underscored the value of adopting good morals, striving for excellence in studies, and revising lessons thoroughly. By preparing well for classes and confidently responding to teachers’ questions, a child naturally grows in self-assurance. He remarked that while some classmates may become jealous, many are likely to be inspired by such diligence and positive conduct.

Huzooraa concluded that combining

as well as for Iran and the other nations. May Allah the Almighty grant Muslims wisdom and understanding, and bring an end to sectarianism and the lust for power among them, so they may become united. If such behaviour continues on the part of Muslims themselves, then how can Allah the Almighty come to the aid of those oppressors who kill their own people?

“In any case, offer abundant supplications. May Allah the Almighty safeguard every Ahmadi from their evil. Ahmadis are not safe at the hands of these so-called Muslims, nor from those outsiders who stand against Muslims. May Allah the Almighty have mercy and protect us in every way.

“Likewise, these days, many storms are striking around the world. Recently, a storm hit Mayotte. Ahmadis reside there as well, and by the grace of Allah the Almighty, they remain safe. It is

academic commitment with good character and a positive outlook will organically nurture self-confidence in the individual.

Maintaining purdah in sports activities

A girl wished to know how Ahmadi girls could observe purdah while participating in sports, particularly when it is compulsory in schools and conducted in a mixed environment.

In addressing this concern, Huzooraa advised that if mixed-gender sports are mandatory within a school setting for younger students, participation may be permissible under necessity. However, he emphasised maintaining modest attire, and avoiding any short or revealing clothing. He further recommended that this involvement should remain limited to essential school sports only. Should the school organise external competitions or teams, Ahmadi girls would do well to excuse themselves from those events.

Huzoor’saa own Amin ceremony

A participant enquired about how Huzooraa observed his own Amin ceremony.

In reply, Huzooraa recalled that he did not have any formal Amin ceremony. He mentioned that his Quran teacher simply listened to his recitation of the Holy Quran, and beyond that, no function was arranged, nor were there any invitations sent out. While he noted that certain relatives at the time did hold such ceremonies, he personally did not feel the need for one.

Balancing marriage and education

A Lajna member enquired whether it is appropriate for young women to marry before completing their higher studies.

Huzooraa advised that if a suitable proposal is available and the prospective

the Jamaat (the Ahmadiyya Muslim Community) that is serving people there, and even the government has commended it. In that place, where people are selling food at exorbitant prices and the hungry find nothing to eat, the Jamaat, by Allah’s grace, is serving the people and feeding them. Yet still, pray that Allah the Almighty keeps these islands secure from natural and heavenly calamities.”

Subsequently, Huzooraa mentioned an Ahmadi who was martyred in Pakistan and announced that he would offer his funeral prayer in absentia. The martyr, Ameer Hassan Sahib from the Sindh province, was tragically targeted while returning home from the mosque after offering prayers. At the time, he was accompanied by his son, who was safeguarded by the grace of Allah Almighty. Huzooraa offered prayers for the martyr and for the bereaved family.

bride is agreeable, marriage should not be postponed solely to continue one’s education. He emphasised that education and family life are not mutually exclusive, provided both husband and wife reach a mutual understanding. If, after marriage, there is a desire to study further in a field that serves humanity – such as medicine or teaching – this can be pursued once family responsibilities are being fulfilled and children are no longer very young.

Huzooraa cautioned, however, against arrangements that might undermine family life, such as spouses living separately just to pursue studies. He stressed that families should not be broken apart for the sake of education and that both partners should discuss and agree upon how best to balance these responsibilities. If a husband fails to support his family financially, a wife may need to educate herself to become self-sufficient and educate him to do the right thing. Nevertheless, under normal circumstances, the goal of education should be to serve others rather than merely to earn money, and family unity should always remain a priority.

Navigating pets in public spaces

A participant enquired about how to handle situations in Western societies where individuals bring their pets onto public transport and allow them to sit on the seats. In response, Huzooraa indicated that if people choose to bring their pets on public transport, it is their preference, and one should not be unduly troubled by it. He advised simply cleaning the seat before sitting, using a tissue if any pet fur is visible, rather than insisting that the owner remove their animal.

Huzooraa explained that it is most crucial to maintain one’s own home environment – particularly where one prays – in a clean state and to keep animals away from spaces

that would otherwise become dirty. He noted that, historically, at the time of the Holy Prophetsa, individuals kept goats or shepherd dogs and still offered prayers in the same garments after performing ablution. Hence, minor contact with fur does not invalidate the salat. However, the emphasis remains on ensuring there is no visible filth.

Understanding what matters most to Allah

A participant asked what matters most to Allah Almighty.

In addressing this question, Huzooraa referred to the Holy Quran, where Allah the Almighty declares that He created both Jinn and humans for the purpose of worship:

[‘And I have not created the Jinn and the men but that they may worship Me.’ (Surah adh-Dhariyat, Ch.51:v.57)]

Huzooraa explained that this act of worship is an expression of gratitude towards Allah, who has raised humanity to a lofty station above all other creations. By worshipping Him, believers acknowledge the countless blessings He has bestowed, including sustenance, education, and various means of comfort and travel. Huzooraa emphasised that Allah loves gratitude, and worship is the highest form of showing thankfulness for being endowed with intellect and for receiving innumerable bounties.

Protecting oneself from harmful influences

In response to a question posed by an attendee about protecting oneself from harmful external influences, Huzooraa highlighted the importance of adhering to the commandments found in the Holy Quran. Huzooraa explained that a true Muslim, particularly an Ahmadi Muslim girl or woman, should understand and implement these divine instructions in her life.

Huzooraa emphasised the importance of offering the five daily prayers, as ordained by Allah the Exalted, and encouraged the regular reading and understanding of the Holy Quran. He also stressed the significance of upholding high moral standards, drawing attention to the Quranic verse:

[‘And who shun all that which is vain.’ (Surah al-Mu’minun, Ch.23: V.4)]

Huzooraa elaborated that protecting oneself from harmful influences requires avoiding nonsensical and bad activities, such as inappropriate TV or internet content, which may expose individuals to indecent material. He advised focusing on seeking Allah’s help through constant prayers, particularly the five daily prayers, and regular recitation of istighfar:

[‘I seek forgiveness from Allah, my Lord, for all my sins, and turn towards Him.’]

Huzooraa stated that such prayers safeguard individuals from the negative influences of the world and help them avoid sinful habits.

He further said:

“Always remember that you are an Ahmadi Muslim and as an Ahmadi Muslim, you have promised that you will not only reform yourselves and try to make yourself a good, practising Muslim but also that you will spread the message of Islam to others. If you are not yourself practising the good teachings of Islam, how can you preach to others?”

He concluded by reassuring that by keeping these principles in mind, one can successfully protect themselves from harmful external influences.

Remembering the spiritual purpose of migration

A Lajna member observed that while Ahmadi Muslims often migrate to Western countries to freely practise their faith, some become increasingly absorbed in worldly pursuits and overlook the spiritual purpose of their migration. She asked how the Jamaat should address this concern.

Hazrat Amirul Momineenaa responded:

“Make them realise this matter. It is the duty of Lajna and the Tarbiyat [Department]. Tell those people, ‘God Almighty granted you the chance, and you migrated from Pakistan. There, your excuse was that you could not openly offer your prayers or observe Jumu‘ah. It has been many years since Ahmadis have been able to say Jumu‘ah in a mosque, and indeed, women have not even been able to observe Eid for several years. We came here [to Western countries] so that we could have freedom and worship God Almighty. Now that God Almighty has granted freedom

here, one ought to be grateful. A truly good person should act upon this opportunity that God Almighty has given, stay away from harmful ways, and strive to practise their faith here properly. Hence, we must endeavour to do so.’

“Otherwise, if people remain caught up in worldly pursuits alone, then God Almighty says, ‘All right, I will grant you [what you seek] up to a certain point, but sometimes I also take it away.’ Occasionally, even in this very world, God Almighty causes people’s circumstances to worsen so they might learn a lesson: their household peace disappears, and satisfaction departs. By constantly chasing worldly gains, they lose their inner calm – their peace of mind. And if they remain unscathed here but continue wrongdoing, they will be held to account in the next world.

“So it is necessary to keep explaining this to them, and this is the task of both Lajna and the Tarbiyat [Department]. Speak to them with kindness and affection. The Jamaat as a whole should also remind people of our purpose. We came here for a grand objective. Earlier [a young lady] asked about the purpose of human life, so tell them that the purpose God Almighty has revealed to us [in the Holy Quran] is indeed the purpose of our lives, and we must strive above all to act upon it. We can only convey understanding; we cannot resort to force. Our task is to keep explaining, consistently and lovingly – this is essential for Lajna Imaillah and for Nasirat-ul-Ahmadiyya as well.”

Fulfilling the rights of Allah and the rights of His servants

A Lajna member asked whether to prioritise fulfilling the rights of Allah or the rights of His servants in order to attain nearness to God.

Hazrat Amirul Momineenaa explained that both rights are essential. He highlighted that true nearness to Allah requires complete adherence to His commandments, which encompass worship and serving humanity. If someone offers prayers meticulously but fails to treat others justly –be it a husband neglecting his wife’s needs, a father overlooking his children’s welfare, or a relative disregarding the rights of family members – their worship will prove ineffective.

Huzooraa further noted that Allah may forgive lapses in His own rights when a

person sincerely repents, but if one has wronged another, the injury caused must still be accounted for. The teachings of Islam emphasise showing kindness to one’s neighbours, caring for the poor and orphaned, and even behaving benevolently towards adversaries. The Holy Quran declares that prayers devoid of genuine compassion and justice are rejected by Allah.

Huzooraa therefore emphasised balance: fulfilling both the rights of Allah and the rights of others. Families, including husbands, wives, and in-laws, should ensure they honour their respective responsibilities. Diligent worship is incomplete without due regard for one’s obligations to society and loved ones, and upholding these dual aspects is crucial to winning Allah’s pleasure.

Foster care

A girl enquired about participating in youth care by becoming a foster parent, noting that in the Netherlands, the government may place children with foster carers for a set period.

Huzooraa clarified that, at 18 years of age, the questioner herself may not be eligible to become a foster parent, but her parents could consider it if they wished. He remarked that many Ahmadis in various countries already serve as foster parents, adding that this is a commendable pursuit in which they can provide a nurturing environment and instil moral and spiritual values.

Huzooraa observed that the care of orphans and vulnerable children is highly encouraged in Islam, with Allah promising His blessings for those who undertake such endeavours. He noted that if Ahmadi children end up in non-Muslim foster homes, they may face challenges in maintaining their Muslim identity and practices. Conversely, if Ahmadis foster children of different backgrounds, they have the opportunity to provide a good moral education. While foster parents cannot impose their beliefs on the children, as they mature, they may be naturally drawn to Islam, inspired by the exemplary conduct and moral values demonstrated by their foster parents.

Guidance on choosing friends

An attendee asked how to select friends at school.

This Week in History

A glimpse into the rich history of the Ahmadiyya Muslim Jamaat

27 Dec - 2 Jan

27 December 1960: On this day, Mr Bhuvaneshwar Prasad Sinha, the chief justice of India was given Ahmadiyya literature when he visited Tarapur in Palghar district in the Indian state of Maharashtra. Maulvi Abdur Rahman Fani Sahib, a local missionary of the Jamaat, presented an address on behalf of the Jamaat. (Tarikh-e-Ahmadiyyat, Vol. 21, p. 9)

27 December 1985: On this day, Hazrat Khalifatul Masih IVrh announced the establishment of this scheme internationally:

“From this year, I announce the expansion of the Waqf-e-Jadid scheme to the whole world, instead of limiting it to Pakistan and India alone.” (Khutbat-e-Tahir, Vol. 4, p. 1020)

To read more about this financial scheme, see: “A chronology of Waqf-e-Jadid’s early years (1957-1965)” at alhakam.org (25 December 2020, pp. 12-14).

28 December 1928: On this day, Jamaat-e-Ahmadiyya Australia convened its Jalsa Salana, which was the first-ever Jamaat gathering in that part of the world outside India. Hazrat Sufi Muhammad Hassan Musa Khanra, the pioneering Ahmadi of Australia, narrated the claims of the Promised Messiahas By the grace of Allah, this proved to have a very great impact on all those present, including other non-Ahmadi guests. (Tarikh-eAhmadiyyat, Vol. 5, p. 100)

29 December 1909: Upon the instructions of Hazrat Khalifatul Masih Ira, a series of lectures was arranged in Lahore, commencing on this date, for the next four days. Christians had started a series of lectures in a college in Lahore, in response to which a series of Islamic lectures was started on

the instruction of Hazrat Khalifatul Masih Ira. Aside from other speakers, Hazrat Sahibzada Mirza Bashir-ud-Din Mahmud Ahmadra delivered a lecture on the subject of salvation. (Tarikh-eAhmadiyyat, Vol. 3, p. 299)

29 December 1944: In response to the unpleasant behaviour and foul language used by opponents of the Jamaat during the course of Jalsa Salana, Hazrat Musleh-e-Maudra instructed Jamaat members, on this day, to recite the following prayer during Isha in its final rak‘ah:

“O Allah, we take You as a shield against whatever is in their [the enemies’] heart. We seek protection against every evil of theirs and its dangerous effects.”

This practice continued for 40 days into the new year. (Tarikh-e-Ahmadiyyat, Vol. 9, p. 212)

29 December 1978: On this day, Hazrat Khalifatul Masih IIIrh delivered his Friday sermon at the men’s jalsa gah in Rabwah. The sermon addressed the significant topic of Islam’s beautiful teachings on freedom of conscience and freedom of belief. Continuing this theme, on 12 January 1979, Huzoor completed his discourse in his Friday Sermon. (Khutbat-e-Nasir, Vol. 7, p. 517)

30 December 1932: The famous aviator from India, Mr Ram Nath Chawla, came from Lahore on his aeroplane on this day, around 4 pm and landed in the open field near Qadian railway station. Mr Chawla requested Hazrat Musleh-eMaudra to see his plane.

To read more about this historic and interesting event, see: “From the first flight in Qadian to the ‘Khilafat Flight’ during the USA Tour 2022” at alhakam. org (28 October 2022, pp. 6-7).

30 December 2005: During his Friday sermon in Qadian on this day, Hazrat Khalifatul Masih Vaa instructed Jamaat members to express gratitude to Allah for enabling them to hold a successful Jalsa Salana Qadian. Huzooraa said that the first-ever Jalsa Qadian was attended by only 75 members; however, through the prayers of the Promised Messiahas, Allah blessed the Jalsa and this year’s Jalsa was attended by around 70,000 people. (Khutbat-e-Masroor, Vol. 3, pp. 747-758)

31 December 1892: On this day, the Promised Messiahas, solely out of his compassion and mercy, sent a letter to Maulvi Muhammad Hussain Batalwi so that in his enmity for the Promised Messiahas, he may not cross boundaries and cause any further loss for himself. In the letter, the Promised Messiahas stated, “In this village as well as in Batala, I have spent a large part of my life; however, who can say that I have ever uttered a lie?”

(Maktubat-e-Ahmad, Vol. 1, p. 337)

31 December 1949: On this day, Al Fazl published a news report about the tea party, held at the Talim-ul-Islam College Lahore, in honour of a delegation of some American educationists, led by the noble laureate Dr Arthur H Compton, the then Chancellor of Washington University. Hazrat Musleh-e-Maud, Mirza Bashir-udDin Mahmud Ahmadra, also graced this event with his presence. This event was organised by the Fazl-eUmar Research Institute and Talimul-Islam College, Lahore. (Al Fazl, 31 December 1949, p. 7)

1 January 1906: On this day, the Promised Messiahas was revealed: “�

“Three goats will be slaughtered.” (Tadhkirah [English], p. 811)

To read more about this revelation, see: “Maulavi Naimatullah Khan: An odyssey of mythic grandeur from Qadian to Kabul” at alhakam.org (10 September 2024).

1 January 1936: Malik Saif-urRahman Sahib performed the bai‘at and became a member of the Ahmadiyya Muslim Jamaat. He had undertaken a long and deep study of the Jamaat prior to accepting. He was a renowned scholar of Islam and was very well respected in the Ahrar Movement prior to his acceptance of Islam Ahmadiyyat. (Tarikh-e-Ahmadiyyat, Vol. 7, p. 344)

To read more about him, visit: www.ahmadipedia.org

1 January 1955: On this day, the Ahmadiyya Mission Gold Coast (now Ghana), West Africa, launched its first-ever newspaper, named Sunrise. Its first editor, Masood Ahmad Khan B.A. B.T., worked as a professor in Kumasi Secondary School. Sunrise of Kumasi was tasked with spreading the true teachings of Islam whilst also responding to the allegations raised by the Christians and the nonMuslims. Uniting the Muslims and taking care of their religious and moral education was also one of its purposes. (Tarikh-e-Ahmadiyyat, Vol. 17, p. 320)

1 January 1966: There was a risk of famine and drought in Pakistan due to a lack of rain. On tbis day, Hazrat Khalifatul Masih IIIrh urged Ahmadis to dedicate two prostrations of nawafil for the next seven days and pray for rain. Upon Huzoor’srh instruction, Hazrat Maulana Jalaluddin Shamsra led Salat-ul-Istisqa (prayer for rain) on 6 January in Rabwah. (Al Fazl, 8 and 12 January 1966, p. 1)

2 January 1976: On this day, while delivering the Friday Sermon at Masjid Aqsa, Rabwah, Hazrat Khalifatul Masih IIIrh encouraged members to participate in an honorary scheme under Waqfe-Jadid. Under this initiative, members were urged to dedicate three months at the Markaz (Rabwah) to receive basic religious education. Subsequently, they were to assist in the moral and spiritual training of members in local Jamaats near their places of residence. (Khutbat-e-Nasir, Vol. 6, p. 269)

2 January 2000: On this day, a tragic collision occurred between a train and a passenger waggon at the railway crossing in Rabwah during the morning hours. On this occasion, Majlis Khuddam-ulAhmadiyya, Fazl-e-Umar Hospital, and local Ahmadis of Rabwah rendered invaluable services. For instance, 28 Khuddam immediately donated blood for the injured. (Daily Al Fazl Rabwah, 4 January 2000, p. 1)

Hazrat Khalifatul Masih V inaugurates

MKA UK Guest House Sara-e-Masroor

On 6 December 2024, Hazrat Khalifatul Masih Vaa inaugurated Sara-e-Masroor, the new guest house of Majlis Khuddam-ulAhmadiyya UK. The guest house is located in the village of Elstead, approximately three miles from Islamabad, Tilford. It comprises four bedrooms, a drawing room, a dining room, a kitchen, three bathrooms, and a garage. It was purchased last year for £635,000.

Huzooraa arrived at the guest house at approximately 5:45 pm and was welcomed by Sadr Majlis Khuddam-ul-Ahmadiyya UK, Abdul Quddus Arif Sahib, and members of the National Amila. Upon arrival, Huzooraa unveiled a commemorative plaque at the entrance of the guest house.

Following this, Huzooraa conducted a detailed tour of the premises. Huzooraa began with the garage, located at the front of the house. Sadr Sahib informed Huzooraa about plans to convert the garage into an additional residential room. Huzooraa then inspected the kitchen, dining room and conservatory. In the kitchen, Atif Khalil Sahib, Naib Sadr Majlis was present, so Huzooraa graciously conversed with him and inquired about his family background. Huzooraa inquired about the four chairs placed around the dining table and whether this was where guests would

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Huzooraa reiterated the guidance he had provided earlier, stressing that friends should be chosen based on good moral conduct. He explained that, while faithrelated practices are commendable, it is important that friends uphold positive values in their daily behaviour. Specifically, he counselled avoiding those who frequently watch inappropriate films or shows, or who engage in unproductive social media use.

Huzooraa emphasised that being around friends of good character may ultimately encourage one towards worship and belief in Allah. Conversely, spending time with individuals who exert a negative influence can gradually weaken a person’s faith and morality. Huzooraa said:

“Good morals also gradually lead people towards righteousness. It is not necessary that a person is already engaged in worship. If one possesses good morals, it is possible that, at some point, they will become a worshipper and a believer in Allah. Therefore, always choose friends who do not exert a negative influence on you and who are willing to embrace your positive influence.”

Huzooraa referred to an incident from the life of the Promised Messiahas in which a young man lost his faith by sitting next to someone with atheist tendencies at college. After taking the Promised Messiah’sas advice and changing seats, the man eventually regained his belief in God, thus demonstrating how companions can

dine. Sadr Sahib explained that additional dining arrangements could be made in the adjacent conservatory for visiting guests. Thereafter, Huzooraa proceeded to the rear garden, where the Amila members and the regional qaideen had gathered. Huzooraa graciously inquired about those present and Sadr Sahib introduced them. When Sadr Sahib introduced Samar Malik Sahib as Mohtamim Khidmat-e-Khalq, Huzooraa commented that Samar Sahib had lost weight due to taking part in Khidmate-Khalq work. To another member and Waqif-e-Zindagi, Huzooraa asked about his current posting and place of residence. Some additional amila members were present in the conservatory, including Umar Hassan Sahib, who is serving as Muavin Sadr and

shape one’s spiritual and moral outlook, sometimes without one even realising it.

Sajdah when reciting the Holy Quran A participant enquired about the correct procedure when encountering a verse of prostration [sajdah] while reciting the Holy Quran, wondering whether it is necessary to face the qiblah or to prostrate immediately.

Huzooraa explained that, when performing the sajdah at-tilawat (the prostration due upon reciting certain verses in the Holy Quran), one should ideally face the qiblah and offer a full prostration on the ground. However, if the setting prevents this – such as being seated on a chair at school or travelling in a confined space –he said it is permissible to offer a symbolic bow of the head in the available direction. He also noted that it can be postponed until returning home or finding a more suitable location.

Huzooraa gave the example of Hazrat Umarra, who on some occasions advised believers to delay the prostration until they were able to do it properly. Huzooraa said, what matters most in this scenario is the consciousness of Allah’s greatness.

Being a role model for younger siblings

A young Lajna member asked how, as the eldest sibling, she could contribute to the tarbiyat of her younger siblings and become a role model for them.

Hazrat Amirul Momineenaa encouraged her to start by practising the virtues

oversees the Jaidad (Property) department of the Majlis. Huzooraa graciously conversed with him, asking about his family background. After this, Huzooraa then proceeded to the first floor to inspect the four bedrooms, and there, Huzooraa inquired about various details regarding the beds, bedding and other facilities.

After the inspection, Sadr Sahib invited Huzooraa for tea, however, Huzooraa graciously instructed that tea be distributed among all the khuddam and guests present. Huzooraa led everyone in silent prayer at the entrance of the guest house and returned to Islamabad at approximately 6 pm.

Anyone wishing to donate towards Sara-e-Masroor, can do so by visiting MKA UK donation portal on mka.uk/donate

she wished to instil in her siblings. He emphasised offering prayers regularly and clearly explaining why salat is essential. He also advised her to read the Holy Quran and demonstrate its importance by acting upon its teachings.

Huzooraa explained that as Ahmadi Muslims, it is crucial to understand and convey one’s beliefs with clarity and through practical examples. He suggested focusing on one’s own education, encouraging younger siblings to do likewise, and emphasising reading morally uplifting books and engaging in beneficial activities. He further cautioned that unnecessary time spent on the internet or electronic devices should be minimised, pointing out that living by the same guidance one gives ensures siblings will not perceive any hypocrisy.

He concluded that simply offering advice does not make someone a role model; rather, genuine example and consistent practice are what earn respect and naturally inspire younger siblings to follow. When they witness these habits and values in their older sister’s daily life, they will be more likely to adopt them as well.

Conclusion

In the end, Sadr Sahiba thanked Huzooraa and requested prayers. Huzooraa then distributed pens among the attendees and took leave, bringing the mulaqat to a conclusion.

(Report prepared by Al Hakam)

Muhammad Ali Ahmad UK

The chronicles of a wayfarer

Journaling a journey to Mecca and Medina - Part III

(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

Medina al-Munawwara: The illuminated city

The next morning, Salik called for a taxi and departed towards the Haramayn Qitar Sari‘ (Haramayn High-Speed Railway) station. His stay in Medina was for two days, and then Salik had to return to Makkah for one evening and a night. Then from Makkah to Jeddah and from Jeddah back to London.

He left Makkah for Medina with the little bit of consolation that even if for a short while, he still had to return to Makkah.

The Haramayn Railway Station put European stations to shame – squeaky clean, even gleaming. Equipped with all modern means of information and announcements, and a very organised arrangement for boarding passengers onto the train in queues. The punctuality of departures and arrivals was the one that Salik had not witnessed even in Europe.

When the train set off, the screen in front showed that the train was running at a speed of three hundred kilometres per hour and the outside temperature was 35 degrees. Between Makkah and Medina lay the same desert and stood the same mountains that existed at the time of al-Hijra – the Holy Prophet’s migration to Medina.

Sitting in the train, one could neither feel the outside weather nor those tumultuous challenges that must have befallen the Holy Prophetsa traveling on foot and on camels and horses, not to mention being followed by enemies in their bloodthirsty pursuit. They wanted to capture the Holy Prophetsa, dead or alive.

Salik thought that if he were to say he had even witnessed the difficulties of this journey, it would be far from truth. How could there be hardship in such a journey where the temperature was not just suitable but pleasant. Where trolleys of tea, coffee, cold drinks, and various refreshments kept coming through the aisles. Where there were clean, private facilities for answering nature’s call, with excellent sanitation amenities? Where one could recline comfortably, doze off, or like the passenger sitting next to Salik, fall into a deep sleep (and snore).

All this while having the reassurance

that the luxury transport was doing its work, and the passenger’s only task was to reach the destination and proceed to comfortable homes or hotel rooms.

Salik opened his books whenever he wished and began reading, and when he desired, he worked on his iPad. All his work was preserved in this single tablet. He had first come to Jeddah from London with his research, his work, and numerous documents on this iPad. After completing his work there and gathering the required information on the same tablet, he had gone to Makkah. Now he was taking to Medina the information he had further collected in Makkah.

He pondered that the Holy Prophetsa had not only endured the physical and climatic hardships of this journey but numerous concerns must have weighed on his heart and mind. Back then, forget iPads, even paper wasn’t available. The Quranic verses revealed in Makkah, preserved on bones, stones, and leather pieces – how were they securely carried during the Hijrah? Who carried them? The Muhajirin? Or the Holy Prophetsa himself? Or did Hazrat Alira or other Muhajirin bring them later? Or was reliance placed solely on the huffaz (those who had memorised the Quran)?

Without much thought, Salik immediately utilised another modern convenience while traversing this route that cut through desolate deserts and rocky mountains. He searched the internet to see if any research had been done on this matter. Even after spending considerable time and conducting search after search, he found that there was no detail, no conjecture, not even an attempt at research. After all, almost three-quarters of the total Quranic verses had been revealed in Makkah. How were they safely transferred to Medina?

Was any divine revelation, any Quranic verse revealed during this most crucial turning point in Islamic history – the journey of Hijrah? Salik kept searching. He found verses that spoke of the excellence of the companions who migrated. He also found where there was reference to the Holy Prophet’s and his companion Abu Bakr’s migration. Where the Holy Prophetsa had said:

“Do not grieve. Indeed, Allah is with us.”

In the same verse, Allah also mentioned that during the Hijrah, He was with both of them, and:

“Allah’s supporting forces were also present”.

And “Allah sent down tranquillity upon them”.

So, had Allah remained completely silent during the eight-day journey of Hijrah? Or was this Allah’s way of informing the Holy Prophetsa and his ummah that descent of divine tranquillity and provision of support and help also held the status of divine communication and communion?

This journey, which the Holy Prophetsa completed in eight days, Salik completed in two hours, and the train had arrived at Medina station.

He called for a taxi, which arrived within a couple of minutes. The taxi had barely left the station when the driver pointed to a mountain visible ahead and informed that it was Mount Uhud. Salik asked startled: “This is Mount Uhud?” The driver replied calmly, “It is indeed.”

This was a strange, surreal moment. The same Uhud that Salik, like every Muslim

child, had heard about since childhood. While Salik already had brief knowledge about the battle that took place here, his spiritual guide had also given very detailed sermons about this battle. All of his spiritual guide’s words about Uhud seemed to appear written on the mountain before Salik’s eyes. Without any effort, without any hesitation, Mount Uhud was before Salik’s eyes, about which the Holy Prophetsa said:

“Uhud is a mountain which loves us and which we love.”

The taxi driver was a simple but clever man. Seeing Salik’s enthusiasm, the driver realised he was new to Medina. He suggested that if he wanted to see the other sacred sites, they could go now.

But Salik’s appointment time for Riyadul-Jannah was very close. He needed to reach the hotel, refresh himself, and present himself at Riyadh-ul-Jannah and the rawdha of the Prophetsa. So he explained his situation to the driver who asked when the appointment was. Upon Salik’s response, the driver said he would come to his hotel exactly half an hour after that time and then they would go. He made this entire plan himself, making things easier for Salik. But for now, Salik’s predicament was that as soon as he set foot on Medina’s soil

Mutefekkirane | Pexels

and thought about the approaching time of presence at the rawdha, his mother’s voice kept echoing in his ears.

“That leader of ours from whom comes all light; his name is Muhammad, He alone is my beloved.”

Salik had memorised this verse and many others from his mother’s lullabies. All these verses had become embedded in Salik’s memory through his mother’s bedtime stories. As these lines echoed in his ears, along came his mother’s distinct, simple tune as well.

Salik’s childhood was spent in a town where radio was the biggest source of entertainment in those days. Radio Pakistan would broadcast naats (poetry in praise of the Prophet) morning and evening.

One naat that his mother would recite (sing rather) with great enthusiasm, was also played from Radio Pakistan, but the way she would recite it had a special element of devotion:

“Ya Nabi salam alaika. Ya Rasul salam alaika

“Ya Habib salam alaika; salawatullahi alaika.”

(O Prophet, peace be upon you. O Messenger, peace be upon you. O Beloved, peace be upon you; Allah’s blessings be upon you.)

(Bearer of the crown of mercies, sovereign of both worlds…), and thus the verses would continue. But the verses his mother often sang, Salik remembered them from then until now, and today they were coming back to life – both the verses and his mother. Even after more than four decades.

(Bearing grief and sorrow, we have come from afar; devoted to you completely, with outstretched hands we stand…)

“Ya Nabi salam alaika. Ya Rasul salam alaika

“Ya Habib salam alaika; salawatullahi alaika.

”

Just as he had presented himself before the Ka‘bah with his mother, today too his mother was accompanying him to the blessed rawdha of the Prophetsa, reciting durood with her signature enthusiasm.

How could she have not accompanied him? It was she who had first acquainted Salik with the love of the Holy Prophetsa; instilled in Salik’s heart the importance of reading durood; reminded Salik every time he forgot to say durood upon mention of the Holy Prophetsa. It was she who had told the story of the old woman who used to throw garbage.

“So one day, what happened …”

His mother’s words rang in Salik’s ears. Even at this moment, it was as if Salik was listening to his mother’s stories, with the wonder and wide-eyed attention of a young child – stories steeped in the love of the Holy Prophetsa

The stages of reaching the hotel, refreshing, and preparing to present himself at the rawdha passed very quickly. There was very little time anyway. Fortunately, Salik’s hotel was directly opposite Masjid al-

Nabawi, so Salik crossed the road and was already walking in the courtyard of Masjid al-Nabawi.

The echoes of “Ya Nabi salam alaika. Ya Rasul salam alaika” were resonating in his imagination. His mother was with him. Just as an elder person accompanies someone to introduce them to an important personality, Salik’s mother had come along. Perhaps to intercede, saying, “O Messenger of Allah, I tried to instil your love in this child’s heart, such that he should love you above all else. But he is my child, and a very naïve one. I don’t know if I succeeded or not, but please overlook his mistakes and shortcomings. You know that I had true and genuine love for you, O Prophetsa. I would recite naats in your praise with passion, morning through evening. I bore six children, tried to instil your love in their hearts. I could not present myself here before you, O Messengersa, but for the sake of my love, my efforts, if only for my sake, please grant this child of mine permission to present himself at your threshold.”

When the surge of people intensified in the rows of Riyadh-ul-Jannah, his mother let go of his hand. Now Salik was alone in this crowd. Everyone was trying to get ahead in their eagerness to present themselves. There was pushing and shoving, so it was good that his mother had brought Salik only up to here and then let go of his hand. But from somewhere far away, the sound of his mother singing naats could still reach Salik’s ears:

“We have come from afar, bearing grief and sorrow, with outstretched hands.”

The time allotted to Salik was shared by thousands of other devotees. All were ushered from one place to another, from the second to the third, and finally into Riyadhul-Jannah

This duration of being there turned out to be a very brief period. He didn’t even get time to contemplate deeply on the sanctity of the place. He kept remembering all those for whom he had to pray. He remembered his spiritual guide. He remembered his mother who had departed two years ago but had emerged from somewhere today and was reciting naats in the courtyard of Masjid al-Nabawi

He remembered his father who had built strong walls of connection with the Holy Prophetsa. He remembered his wife, his children. He remembered his siblings and the childhood days spent with them. He remembered every friend who had asked to be remembered. He remembered his colleagues. And just as Salik was straightening out this list, it was time to move forward. Salik writes that he remembered them all, which was itself a blessing. For how else does he even know how to pray?

Salik gazed intently at that simple mihrab where once the Holy Prophetsa had offered his prostrations and supplicated before Allah. He saw that pulpit where the Prophetsa had addressed his ummah with words about which Allah said:

the Lord of all worlds for blessings of both worlds, whatever prayer one could offer by contracting oneself, Salik got to just about offer it. Now Salik was in that crowd that was gradually passing before the blessed rawdha – the last resting place of the Holy Prophetsa

The crowd was so dense that feet could barely be lifted, so they were very slowly dragging. But this had the advantage that everyone got a few moments before the rawdha of the Prophetsa

These moments were granted to Salik who had always imagined them: What a strange moment it would be! And a strange moment it was.

This was the only place where one has complete certainty that the Holy Prophetsa was once present here. This was the location of Hazrat Aishah’sra chamber. Where he had entrusted his soul to his Lord. Where Aishahra was asked if the Prophetsa had ever expressed a wish about where he should be buried, and Aishahra had confirmed that he left no such will. However, Abu Bakr al-Siddiqra said that the Holy Prophetsa had once stated that a prophet is buried where he dies.

Thus, it was decided, and after placing the Holy Prophet’ssa blessed body aside, his grave was dug at the very spot where he had passed away, and there he was laid to rest. This was the same place that was visible through a hole between the golden grilles.

The Holy Prophet’ssa illness, which had begun with a headache, had first struck at Hazrat Maimuna’sra residence. He sought permission from all his wives to spend these days of illness at Hazrat Aishah’sra place. Upon receiving permission, he came to this place that was now before Salik’s eyes. He wanted to address his companions, but the attack of illness and weakness was severe. At this, he said, “Pour water-skins over me so that I might gain enough strength to counsel my companions.” Those waterskins were poured over him at this very spot that was now before Salik. When the final moment came, this Prophetsa who had always relied solely on Allah’s support and help, surrendered his soul to Allah saying:

“those who worship Muhammadsa should know that Muhammadsa has passed away. And those who worshipped Allah should remember that Allah is indeed Ever-Living and never dies.”

Thus the Prophet’s rawdha is indeed a most blessed place, but like the Ka‘bah, it too remains silent. And the Lord of the Ka‘bah and the Lord of Muhammad is One and is everywhere.

So, before the rawdha, standing in front of Aishah’sra chamber, Salik addressed the Merciful Lord and said:

“I too am, O Lord, a prey caught in the net of Muhammad’s love;

“My heart sings his praises; my lips chant his name.

“Let my eyes also witness his appearance at the threshold.

“Let the ears be filled with the sweetness of his every graceful step.

“Grant me too the charity of his public manifestation;

“Then let it be that his words inspire my heart.”

These moments passed in the blink of an eye. But had eyes even blinked there? The eyes had remained searching for something unseen. Salik was now thrust out. His mother was no longer in the courtyard. She had brought him to where she had strived and struggled to bring him since the day of his birth – to the feet of Muhammadsa, the Holy Prophet. In the crowd, his mother had let go of his hand and had vanished again.

Salik realised that just as the Holy Prophetsa had said while departing this world that “I leave among you two things – the Quran and my sunnah”, similarly, Muslim parents plant the seeds of love for the Holy Quran and the Holy Prophetsa in their children’s hearts and entrust them to these two precious charms. We too have to do the same. But have we ourselves held firmly to these two things? Are we passing these two gifts to our next generation?

Walking in the footsteps of mercy

“He does not speak of his own desire. It is naught but revelation revealed.”

When two lovers of the Holy Prophetsa on either side are spreading their shawls (and knees) in a very confined space, asking

These blessed words were uttered at this very spot that was now before Salik. Then the Holy Prophetsa had taken his last breath at the very spot that was now before Salik. Salik kept sliding forward. He who never liked to sit or stay in crowds, today wished that the crowd would remain thus, or even grow denser so that he might get a few more moments here.

But what was he to say here? What could he say besides invoking durood? His heart desired to report the current state of the Prophet’s ummah. But this was hardly the moment to recite laments about the ummah

And also the time for saying anything had passed anyway. Salik’s gaze could still see that groove behind which lay the blessed rawdha of the Holy Prophetsa. He had said in his lifetime, “Do not make me after my death what the Christians made of Jesus.”

So how could one converse with the Holy Prophetsa here? It was his rawdha, not him. Hazrat Abu Bakrra had announced his passing at this very spot, and had also made this magnificent declaration that

The high-speed train was racing once again, but now from Medina towards Makkah. During his stay in Medina, Salik had the opportunity to read some history and geography of Medina at a library. Until then, he had not known that Medina was situated in a volcanic region and its soil was formed from volcanic lava. South of Medina lies the volcanic field called Harrat Rahat, which consists of nearly five hundred volcanic mountains. This is the largest volcanic field on Saudi Arabia, covering an area of 20,000 square kilometres.

The last time lava erupted from the northern mountains of this field was in 1256 CE, reaching the outskirts of Medina but stopping just 20 kilometres from Masjid al-Nabawi. The one before that erupted in 641 CE, approximately a decade after the demise of the Holy Prophetsa. That lava flow had spread to the east of present-day Medina city, stopping, again, just 20 kilometres or so from Masjid al-Nabawi. Today, Medina has expanded onto this lava-formed land – basalt as they call it – and the Haramayn high-speed rail station is also built upon it, along with many modern buildings and facilities.

<< Continued from previous page

Experts say these volcanoes are still active and could erupt any time. Salik’s heart, accustomed to embracing concerns, left Medina with the worry that these volcanoes might become active again. They are already active; the volcanic vents in this field could spew lava at any time, and God knows how far it might spread.

But what gave his heart solace was the experts’ assertion that Harrat Rahat’s volcanic cycle activates every 3,300 years. Although between 641 CE and 1256 CE, the gap wasn’t of three thousand years but merely six hundred.

Yet, on both occasions, Allah the Almighty protected the blessed rawdha. The lava stopped just short of reaching it.

During this journey to the Haramayn, Salik’s spiritual compass, wavering here and there, kept finding the right direction.

First, he had realised that the Ka‘bah remains silent. Whether its walls are cracked, whether it is demolished through warfare, or whether floods wash away its majestic structure – the Ka‘bah remains silent. The Ka‘bah itself is inanimate. Then, regarding the rawdha of the Prophetsa, the thought that the Holy Prophetsa said, “Do not deify me, but call upon the same God who is my God and your God. The God of both the Ka‘bah and Baitul Maqdis.” The One Who is present everywhere, be it the holy environs of Makkah or the irreligious atmosphere of the West. So then, isn’t the rawdha of the Prophetsa also an inanimate object?

When Fakhri Pasha fought against the governors of Makkah, he had stored artillery inside the Prophet’s rawdha The rawdha remained silent. When both armies hurled ammunition at each other and Masjid al-Nabawi was wounded, the rawdha remained silent. So if the Ka‘bah and the rawdha are so lifeless, what is their significance?

But now, new revelations were occurring to Salik. His recent brief research revealed that Allah Himself is the guardian of the honour, dignity, and sanctity of the Haramayn: Ne‘m al-Wakil – the Best of Guardians. Lava erupting from powerful volcanic mountains stops before reaching Masjid al-Nabawi and the Prophet’s rawdha

When Abraha’s army marched from Yemen towards the Ka‘bah via Muzdalifah and Mina, the attack of the ababeel birds in Mina forced his mighty army to retreat. The Ka‘bah remained protected.

So while floods, storms, warfare, bloodshed, and destruction occur, the Ka‘bah remains silent. But when someone sets out to demolish it with the intention of replacing it with another deity, though the Ka‘bah still remains silent, the Lord of the Ka‘bah Himself shows His jealous care for the sanctity of this blessed house and sanctuary.

This secret was revealed by Abdul Muttalib to Abraha in these words:

the Almighty Himself maintains the honour of the Ka‘bah and its sanctity.

Similarly, who says the rawdha of the Holy Prophetsa is silent? The rawdha speaks. In fact, it proclaims that if Allah’s greatest Prophet could die after living his natural life, then the Quranic testimony is fulfilled that:

“Muhammad is but a Messenger. All Messengers before him have passed away.”

If Muhammadsa could pass away, then no prophet could escape death after their natural life. Abu Bakr’sra first decree was based on this very verse, at this very place where the rawdha stands today and will remain forever. Allah will protect its sanctity to maintain this testimony, regardless of how many volcanoes erupt and how much lava flows from them towards it.

For now, Salik was eager to reach Makkah. The train was arriving at three in the afternoon, and he wanted to immediately walk the path through which the Holy Prophetsa had returned to Makkah.

The taxi stopped in front of the hotel, passing through Ri‘ al-Dhakhir. Salik didn’t need to make any preparations. He just glanced at his notes and set out on the path he had been yearning to walk.

The Holy Prophet’ssa caravan was at Marr al-Zahran, where bonfires were lit to inform the people of Makkah that a mighty force was approaching. But where is this Marr alZahran? When its name couldn’t be found on modern maps, research revealed that this area is now known as Wadi Fatimah. It is north of Makkah and at an elevation, which is why the light from the bonfires lit there had reached Makkah.

The next morning, departing from Marr al-Zahran (Wadi Fatimah), the Holy Prophetsa began descending into the valley of Makkah with his entire army. The path through which he entered Makkah, passing through Jabal Kada, is today called Ri‘ al-Dhakhir. Here, he divided his army and instructed them to enter Makkah from different directions, directing all contingents to join him at Jabal Hindi.

He himself, with his army, proceeded to Jabal Hindi via the spring of Tuwa. From here, he could see all the contingents.

The Prophetsa instructed Zubair ibn alAwamra to take his standard and plant it at Hajun. This was the part of Jabal Hajun adjacent to Khadijah’sra grave in Jannat alMu‘alla. From here, he entered Makkah with his entire army and, without resting, presented himself at Baitullah Sharif, performed tawaf, and carried out the historic task of purifying the Ka‘bah from idols.

Haram’s expansion, the project is seen as sacred. However, in place of these mountains and the signs of the most important period of Islamic history associated with them, modern sky-touching hotels have been built, or magnificent roads run through tunnels beneath them.

Jabal Qu‘aiqian and Jabal Hindi themselves are affected by the al-Shamiya expansion project. One cannot even reach there now with construction work rapidly underway. However, merely being able to identify it and face it to invoke blessings on the Holy Prophetsa seemed like a privilege in its own right.

A fort was built on Jabal Hindi during the Ottoman Empire era. Similarly, there was a large Ottoman-era fort on Jabal Ajyad, where the Clock Tower stands today, reaching out to the sky, built at a cost of 16 billion dollars. Construction work continues on Jabal Hindi, but the fort there has also been demolished. Jabal Hindi has disappeared from the map as part of the projects running in the name of Masjid alHaram’s expansion. Behind all this, one can sense an underlying antipathy towards the remnants of the Ottoman Empire. If this is so, is it religiously, historically, and morally justified to destroy the historical signs of early Islam only for their association to Ottoman reminders?

As Salik found an answer to one question, many others arose. The Holy Prophetsa entered Makkah through the path of Jabal Kada and then gathered all army divisions on Jabal Hindi. Imam Suyuti has narrated a hadith in Jawahir al-Asrar that the Imam Mahdi would descend at a place called Kad‘ah. When mentioning those who would bring back faith from the Pleiades in the Latter Days, he placed his hand on Salman al-Farisi’sra shoulder and indicated that this Latter-Day Imam would be from the non-Arabs (ajami), emerging from the east of Arabia. Then, his stopping and assembling his companions at Jabal Hindi during the conquest of Makkah. Was the Holy Prophet indicating to his ummah that in the Latter Days, the source of the ummah’s salvation would be towards the east, in the direction of India? Salman alFarisira. Kad‘ah. Jabal Hindi. Many more questions had taken birth in Salik’s mind.

Now Salik was eager to return to London and search for answers to these questions. He also wanted to examine why historians have differed about the route of the conquest of Mecca? Can one specific route be determined from these opinions? Why was Jabal Hindi named in relation to Hind (India)? These and many more questions begged answers.

Salik’s family was also waiting. They too were eager to hear the tales of this experience. Salik continued telling them all things of their interest.

Salik had been sent back to the world from Jannat al-Firdaus (Paradise). That night when Salik slept, several nights’ worth of pending sleep claimed its due. But this doesn’t mean he slept for very long.

Both in sleep and upon waking early in the morning, a question kept circulating in Salik’s mind: What does presence in the Haramayn – the two Holy cities – give to a person? Allah is the same there as He is here. So why such excellence in these places? Why is there something special about the prayers offered there? Then there are those who will never be able to visit the Haramayn. What is their fault? And this common saying among those intending to visit Haramayn that “We received a calling from Allah and His messenger!” Why does this calling only come to those who can afford visas and air tickets? Why don’t these callings come to the poor?

So then how can presence in the Haramayn transform us if many of our brothers and sisters might never be able to go there? Is presence there a condition for true repentance?

These questions raised quite a storm in Salik’s heart and mind. But then, he came to understand that going there is indeed a matter of great fortune. The places whose sanctity Allah Himself has acknowledged cannot be ordinary places. The experience of going there is what we call “touching base”. To go to the original source of one’s faith and see that if Allah could raise such a revolution from these rocky mountains and barren desert that illuminated the whole world, then what is it that Allah can’t do?

That Allah can heal. That Allah can forgive. That Allah can also lay the foundation of a revolution within a person’s heart. Thus, presence in the Haramayn introduces a person to the essence of their faith. It draws a line between the past life and the life that lies ahead. But what we do thereafter depends entirely on no one but ourselves.

How we use our will over our actions is our deed, and reward or punishment is based solely on that, apart from Allah’s mercy.

“I am the master of the camels [so I care for them]. The Ka‘bah has Allah as its master; He Himself will be its Guardian and Protector.”

So the Ka‘bah may remain silent, Allah

As soon as Salik exited the hotel, Ri‘ al-Dhakhir was right in front of him. He started walking on it. A short distance ahead was the Jannat al-Mu‘alla cemetery. It only opens for visitors after Fajr and Asr prayers. Coincidentally, it was still the afterAsr window, so Salik entered and inquired about Hazrat Khadijah’s grave, offered his respects, and when he looked up, he saw the spot of Hajun. By chance, this part of the mountain is still intact, otherwise, many mountains around Makkah have been mercilessly demolished, disregarding their religious and historical significance.

Carried out in the name of Masjid al-

But for now, it was time to return. A visit to the Ka‘bah. Then one night. And the next morning, departure from Jeddah to London.

Back to the temptress world

Salik’s flight arrived at London Heathrow at five in the evening. The same friend who had earnestly encouraged him to go for Umrah had come to receive him. He wanted to hear about all of Salik’s experiences firsthand and first of all. But how could all these experiences be narrated during the short journey from the airport to home? And then there were various mixed emotions. How could all that be expressed?

The next morning, Salik went to work. He got ready as usual. Searched for clothes in his wardrobe as usual. The time for wearing two simple sheets of ihram had passed. Sitting in his car, heading towards London city, he set the car on the road – the time of tawaf on foot had also been left behind. He found the same office, the same desk, his same chair. The time for sitting on the ground in a patch of shade in the courtyard of the Ka‘ba had also passed. There were many emails demanding responses. The Ka‘ba, the Mataf, and the Mas‘a would float before his eyes, but along with them, a text message, a phone call, an email would bring him back. Salik had left the orbit and fallen back into the void of the world.

While going home in the evening, Salik thought about penning down his emotions. But it seems that the world had taken him in its grip, and we are having to do with what we found in his notebook.

(The End)

Christmas market attack in Germany: Too quick to judge?

On 20 December 2024, a car drove into a crowd at a Christmas market in Magdeburg, Germany, resulting in multiple fatalities and injuries.

The perpetrator of the attack reportedly drove a vehicle into the crowded market, resulting in at least five fatalities, including a child, and injuring over 200 individuals. (“Death toll rises to five with more than 200 injured in German Christmas market attack”, edition.cnn.com, 21 December 2024)

In response to the attack, German Chancellor Olaf Scholz expressed deep concern, describing it as a “dreadful tragedy” and emphasising the brutality of the act. (“Nine-year-old among five killed in attack on German Christmas market”, www.bbc.com, 21 December 2024)

Initial reactions in the media

In the immediate aftermath, several media outlets reported that the suspect was a 50-year-old Saudi Arabian doctor, Taleb AlAbdulmohsen, who has resided in Germany since 2006. Somehow, the information about his origin was the most important thing about this event for most people. (“Germany attack: At least two dead and 68 injured as car ploughs into Christmas market”, www.thetimes.com, 21 December 2024)

This information led to widespread speculation on social media platforms, with many users prematurely attributing the attack to Islamist motives based solely on the suspect’s nationality. Many people were quick to conclude that the attacker must have been harbouring extremist “Islamic” views merely because he was Saudi.

In the hours following the incident, influential right-wing social media accounts falsely claimed the perpetrator was an Islamist refugee and used these unsubstantiated allegations to promote anti-immigration and anti-Muslim rhetoric.

Social media trial underway

Geert Wilders, the Dutch far-right politician, tweeted in response to the Magdeburg Christmas market attack: “They hate us. They despise our values. They kill us. And our children. We have to stand up. With perseverance and vigor, No more.” At this point, he believed the attacker to be a Muslim, reflecting his typical anti-Islamic rhetoric.

Eve Barlow, a British journalist and writer known for her outspoken views on social and political issues, immediately labelled the attack as Islamic terrorism.

Addressing Sky News, she posted: “Say what it is Sky. It’s an act of Islamic terrorism.”

Journalist David Collier’s reaction was similar but he went one step further and used it for an outrageous comparison that not all doctors are equal, suggesting that Western journalists should be cautious when relying on information from Gazan sources, particularly those associated with Hamas.

Another journalist, David Frum, labeled it as an Islamic terror attack.

Clarification of the suspect’s background

As the investigation progressed, it was revealed that the suspect was not only an atheist, but was also known for his antiIslamic rhetoric. Dr Taleb Al-Abdulmohsen has demonstrated alignment with farright ideologies, including support for the Alternative für Deutschland (AfD) party, according to his social media activity.

His X profile (@DrTalebJawad) contains posts endorsing AfD policies and rhetoric that criticises immigration and Islam, echoing typical far-right narratives. Additionally, he has not only shared content from many prominent right-wing figures and platforms associated with extremist ideologies, but many of these right-wingers were followers of his X account

The X account linked to the suspect proudly proclaims in its bio that: “Saudi Military Opposition • Germany chases female Saudi asylum seekers, inside and outside Germany, to destroy their lives • Germany wants to Islamise Europe”.

Taleb appeared in a BBC documentary in 2019 where he clearly stated that he is an ex-Muslim and fled Saudi Arabia after he was threatened there. The documentary talks about his activism as an ex-Muslim and showcases how he helps ex-Muslims flee Muslim countries and helps them settle in the West. (“The website helping exMuslims flee the Gulf”, www.bbc.co.uk, 6 July 2019)

He gave extensive interviews to German newspapers as well about his activism in 2019, describing himself to the Frankfurter Allgemeine Zeitung as “the most aggressive critic of Islam in history”. “If you don’t believe me, ask the Arabs,” he said. (“Saudi Arabia warned Germany about man held over Magdeburg attack”, www.ft.com, 21 December 2024)

The suspect’s suspicious profile was no secret. German officials said Riyadh warned the German authorities that the suspected attacker, Taleb al-Abdulmohsen, a Saudi dissident who described himself as an exMuslim, had boasted on social media that “something big will happen in Germany”. It was unclear if police ever acted upon the

warnings. (Ibid.)

The Saudi Arabian secret service sent a warning to the Federal Intelligence Service (BND) on 23 November 2023. Security experts say that the warning included posts on X by the suspect. In these posts, he wrote that Germany would pay a “price” for its allegedly bad treatment of Saudi Arabian refugees. The warning ended up at the State Criminal Police Office in Saxony-Anhalt. However, they did not see any specific threat posed by the suspect. (“Die wirre Welt des Taleb A.”, www.spiegel.de, 21 December 2024)

In June, he wrote a reply to an X post by Alice Weidel in which she commemorated the police officers killed in the knife attack in Mannheim: “In my experience, the German police are the real drivers of Islamism in Germany.”

In his post, Dr Taleb Al-Abdulmohsen expressed strong disapproval of former German Chancellor Angela Merkel’s policies, particularly her stance on immigration. He stated that, in the absence of the death penalty in Germany, Merkel should spend the rest of her life in prison “for her criminal secret project to islamize Europe.”

He seems to have been a fan of Geert Wilders who is known for his strong antiIslam stance. As he described him as “the real hero.”

There are also signs suggesting he may have held left-wing views. Some of his social media posts indicate support for progressive causes, including criticism of certain rightwing policies and figures. For instance, he expressed solidarity with refugees and shared posts opposing nationalism and antiimmigrant sentiment. These contradictions in his online behaviour point to a more complex ideological stance.

In August this year, he posted on social media: “Is there a path to justice in Germany without blowing up a German embassy or randomly slaughtering German citizens? I have been seeking a peaceful path

since January 2019 and have not found it. If anyone knows it, please let me know.” (“The ‘atheist’ Saudi refugee suspected of Germany attack”, www.france24.com, 21 December 2024)

Germany’s reaction

One wonders why the government did not take action sooner. This sentiment is shared by many in Germany who believe there should be more checks in place to screen who enters the country. This is clear by the support the AfD is currently enjoying, despite the fact that it has been classified by security services as a right-wing extremist group. (“AfD’s first ever chancellor candidate vows to be strict on migration, revive economy”, www.euronews.com, 7 December 2024)

There have been many attacks on Christmas markets in Europe in the past; this incident particularly brings to mind the attack in Berlin in 2016 when a refugee drove a truck into a crowd at a Berlin Christmas market, killing 13 people and injuring dozens more. (“Timeline: Deadly attacks on Christmas markets in Europe”, www.euronews.com, 21 December 2024)

Yet, the revelation that this immigrant held anti-Islamic sentiments has prompted a shift in the narrative, with many realising the dangers of jumping to conclusions based on initial reports. Somehow, people in Germany seemed to be surprised by the profile of the attacker. Friedrich Merz, the leader of Germany’s CDU party, which is a Christian democratic and conservative party, stated:

“Nevertheless, yesterday’s horrific act in #Magdeburg does not fit into the familiar pattern. This forces us politicians to pause for a moment and judge yesterday’s events only on the basis of reliable evidence.”

German terrorism expert Peter Neumann highlighted the surprising profile

Abdussalam Bhatti Missionary, Germany

How Muslims historically treated minorities

Minorities in Syria respond to their new Sunni rulers

The recent upheaval and collapse of Bashar al-Assad’s government in Syria, and its replacement by the Hayat Tahrir al-Sham (HTS) led by Ahmed Hussein al-Sharaa (better known as al-Jolani or al-Julani on social media) has sparked concern amongst the West about the potential treatment of Christian, Druze, Shia and other minorities by the new Sunni rulers.

The Wall Street Journal alluded to this in an article, stating that “Islamist rebels promise religious tolerance, but people in Syria’s Christian communities don’t know if they can trust them” (“What Islamist Control Spells for Syria’s Christians”, www. wsj.com, 16 December 2024). Reuters made similar claims, as well as other news outlets.

These sentiments were echoed by many social media accounts, with one outlet sharing a clip of a famous Jewish pundit, Ben Shapiro, stating that he “acknowledges Syria’s Christian minority could be slaughtered now that Assad has been deposed…”

Whether these fears are justified or not, and what we can expect from HTS with regard to how it treats its minorities, is not something easily predictable, nor within the scope of this article. The focus, however, will be on what the correct Islamic teachings are regarding the treatment of minorities and those of other faiths, along with some examples of how and when these teachings were correctly implemented.

Islamic teachings based on the Quran and hadith

The first and obvious source of guidance for a Muslim is the Holy Quran. Allah the Almighty states:

“Whoever killed a person having a treaty with the Muslims, shall not smell the fragrance of Paradise though its smell is perceived from a distance of forty years.” (Sahih al-Bukhari, Hadith 3166)

This categorically proves that according to Islamic teachings, Muslims are required to treat minorities and non-Muslims fairly and with respect. This was practiced by Muslims throughout the centuries, since the beginning of Islam in 7th century Arabia.

The Prophet’ssa personal example

Perhaps the most practical example of this teaching, exemplified by the Holy Prophet Muhammadsa himself was the constitution of Medina, a treaty documented as a written text between the nascent Muslim community and non-Muslim (Jews specifically) inhabitants of Medina in the year 622 CE. The following clause was a part of this treaty:

“Allah forbids you not, respecting those who have not fought against you on account of your religion, and who have not driven you forth from your homes, that you be kind to them and act equitably towards them; surely Allah loves those who are equitable.”

(Surah al-Mumtahina, Ch:60: V.9)

Prophet Muhammadsa practiced and preached religious tolerance and kind treatment of minorities and non-Muslims.

In a hadith, he is narrated to have said:

“The Jews of Banu Auf are an Ummah with the believers. The Jews have their own religion and the Muslims their own. This applies to their clients and to themselves with the exception of anyone who does wrong or acts treacherously, he brings evil on himself and his family members.” (Ibn Hisham, As-Sirah an-Nabawiyyah, 2001, pp. 93-94)

As long as the Jews adhered to this treaty, they prospered in peace and security alongside the Muslims of Medina.

In addition to the Constitution of Medina with the Jews, another covenant was made with the Christians of Najran in the year 631 CE, who were granted religious freedom, protection of their churches, and autonomy in legal matters. Additionally, in exchange for paying the jizya (a form of tax), they were exempt from military service. (John Andrew Morrow, The Covenants of the Prophet Muhammad with the Christians of the World, 2013, p. 33)

Rashidun Era

After the Prophetsa passed away, he was succeeded by four righteous Caliphs. In 636 CE (15AH) during the reign of Hazrat Umarra ibn al-Khattab – the second Caliph – the Rashidun army and the Byzantine empire were engaged in a military struggle over the land of modern day Syria. Although the Muslims had captured the strategically significant city of Emesa – later to be known as Homs – Abu Ubaidahra ibn al-Jarrah,

the commander of the Muslims in this campaign, decided to strategically withdraw from the city for the time being. Before doing so, in an act of almost unparalleled fairness and kindness, he returned all of the jizya collected from its inhabitants, proving that the jizya was always linked to the provision of protection of non-Muslims, rather than extortion. (Thomas Walker Arnold, The Preaching of Islam, p. 61)

The Christians of Homs greatly appreciated this gesture and prayed to God that the Muslims would return to rule over them once again, after being victorious over the Christian Romans. (Ibid.)

Al-Andalus

The Umayyad Caliphate also occasionally treated their dhimmi, or non-Muslim subjects, well at various points of their reign. One of the best examples of this is the treatment of Jews and Christians who were granted Dhimmi status in the Umayyad region of al-Andalus (under Muslim rule from 711 to 1492 CE), modern day Spain. This allowed them to have religious autonomy and the right to govern their own communities under their religious laws in exchange for jizya. In result of this, both the Christians and the Jews flourished under Muslim rule for centuries, a fact recorded by historians in detail, such as María Rosa Menocal in her book, The Ornament of the World: How Muslims, Jews and Christians created a Culture of Tolerance in Medieval Spain

Mughal India

Another example can be found during the Mughal rule of the Indian subcontinent. During the rule of Aurangzeb (1618-1708 CE) the Mughal court saw a 50% increase of Hindu officials, bringing the total number

to 31.6% of Mughal nobility (Audrey Truschke, Aurangzeb: The Life of and Legacy of India’s Most Controversial King, 2017, p. 58). In addition to that, he protected the interests of Hindu religious groups and even ordered his fellow Muslims not to harass Brahmans (Ibid, p. 12). Notably, these facts are quite contrary to the usual anti-Hindu image Aurangzeb is portrayed in by modern scholarship.

Ottoman Empire

Even during various periods of the Ottoman Empire (1299-1922 CE), their minority subjects were treated with justice and fairness. One example is from the 19th century regarding which one author writes:

“In the nineteenth century, as part of the great Ottoman reforms, the famous millet system, developed in the main for the governance of the Greek and Armenian communities, was extended in similar form to the Jews […] each of the religious communities of the empire was organized internally, subject to its own laws in matters of religion and personal status, administered under the authority of its own religious chief.” (Bernard Lewis, The Jews of Islam, 1984, p. 125)

Conclusion

The above are merely a few examples of how and when Muslim powers followed the correct guidance of the Holy Quran and the example of the Prophet Muhammadsa, his Caliphsra and his Companionsra. It would be factually incorrect to claim that, aside from the Rashidun era, the above mentioned empires always emulated the trait of religious tolerance and respect for minorities, but the objective of this article

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Daniyal Kahlon Al Hakam

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was to provide evidence of how peaceful and prosperous a society can become when Islamic injunctions are followed properly.

The fact that the majority of the above mentioned events were quoted from nonMuslim sources further strengthens the claim that Islam promotes peace and justice amongst its rulers and subjects.

The Ahmadiyya Khilafat (caliphate) has always promoted this same religious tolerance, as can be deduced from the words of the Hazrat Musleh-e-Maudra who stated that those Muslims who do not fulfill the rights of minorities and other communities, are in fact moving away from Islam. (Al Fazl, 20 September 1952, p. 5)

Whatever the future of the minorities in Syria might be, and how HTS decides to govern, there are undoubtedly many lessons that can be derived from the history of Islam on how to create an inclusive and tolerant society.

Foundation of a mosque in Oume, Ivory Coast

Shahid Ahmad Masud Regional Missionary, Ivory Coast

Jamaat-e-Ahmadiyya Oume, Ivory Coast, had the privilege of laying the foundation stone for a new mosque on 29 October 2024. The ceremony commenced with the recitation of the Holy Quran, accompanied by its French translation. This was followed by a speech delivered by Abdul Quyyom Pasha Sahib, Amir and Missionary-inCharge, highlighting the significance of building mosques. On this occasion, Amir Sahib presented Jamaat literature to the village chief and non-Ahmadi imams in attendance. The chief expressed gratitude to the Jamaat for the mosque initiative. The event was attended by over 100 people and concluded with a silent prayer.

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of the suspect, noting:

“After 25 years in this ‘business’, you think nothing could surprise you anymore. But a 50-year-old Saudi ex-Muslim living in East Germany, loves the AfD, and wants to punish Germany for its tolerance towards Islamists – that wasn’t on my radar.” (“Who is Taleb A., the suspect behind Magdeburg Christmas market attack?”, www.euronews. com, 21 December 2024)

Response of Ahmadiyya Muslim Community

The Ahmadiyya Muslim Community in Germany is one of the country’s oldest Muslim communities and has long been a leader in advocating for social peace and cohesion. Following the attack, the community announced that it will take part in a public commemoration event.

“We would like to express our solidarity with the victims, their relatives and the entire city of Magdeburg,” said Dr Mohammad Dawood Majoka, spokesman for the Community. “As Muslims, we condemn any form of violence and terrorism and are committed to peaceful coexistence.” (“Nach Anschlag: Muslimische Gemeinschaft will in Magdeburg Zeichen für Frieden setzen”, www.berliner-zeitung.de, 21 December

2021)

This is in line with the peaceful, just teachings of Islam that strictly forbid the killing of innocent, non-aggressive people; no hostility is allowed except against the aggressors. (Surah al-Baqarah, Ch.2: V.194)

In terms of security issues resulting from immigration, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa said:

“Wherever, there is large scale migration it inevitably leads to security issues. Indeed, it has been proven that hidden amongst the genuine refugees are immigrants who have the potential to cause great harm […] This is something I have warned about in the past that each case should be carefully analysed to ensure that extremists or criminals posing as refugees are not allowed to enter. Anyway, these issues mean that a fear of mass immigration from Muslim countries is to some extent justified.” (“‘Our Goal and Objective should be Nothing Less than to Establish Peace in Every Village, Town or City of Every Nation In The World’– Hazrat Mirza Masroor Ahmad”, pressahmadiyya. com, 9 September 2018)

However, Huzooraa also called for compassion and sympathy for those suffering genuine persecution or engulfed by warfare through no fault of their own:

“Society should not reject genuine refugees who are suffering through no fault of their own. Society should not cast

aside innocent people who only want the opportunity to live in peace and who desire to be good citizens and follow the laws of the land in which they live. Instead, we should be there to give a helping hand to those whose lives have been broken, who have been tormented and who are utterly helpless, vulnerable and defenceless. Let us prove our humanity. Let us show our compassion. Let us be there to shoulder the burdens of those who are in desperate need.” (Ibid.)

This stance of the Ahmadiyya Muslim Community highlights a logical, moderate approach when dealing with an issue as complex as immigration. This is completely in line with the teachings of Islam that tell us that we must be moderate in our approach to all matters in life.

Conclusion

The Magdeburg incident underscores the importance of withholding judgment until all facts are known. Premature assumptions, especially those based on nationality or religion, can lead to misinformation and unwarranted prejudice. It serves as a reminder of the complexities surrounding such events and the need for responsible consumption and dissemination of information.

Why Muslims do not

celebrate Christmas Was Jesus (as) born on 25 December?

100 Years Ago... Jalsa Salana Qadian 1924: A spiritual journey through history

Hazrat Qazi Muhammad Zahuruddin Akmalra (1881-1966)

With the grace and mercy of God Almighty, Jalsa Salana [Qadian], held from 26 to 28 December [1924], was exceptionally vibrant and blessed. It concluded successfully, smoothly, and with remarkable efficiency.

Arrangements

The administrative details will be published separately. In this brief report, it suffices to say that the management was exemplary. The volunteers did their utmost to ensure the comfort of the guests. Providing for the needs of approximately 14,000 individuals is no small feat, yet, all praise be to Allah the Almighty, the arrangements were carried out with complete success. Every day, meals were served promptly, from 7 to 9 am, and again at night after the conclusion of the gathering. This year, the motor transport service was also commendable, and the arrangements for horse-drawn carriages were free of complaint.

Jalsa site

The Jalsa Gah was set up this year [1924] in the grounds of the high school near Masjid Noor. It was initially estimated that around 12,000 attendees would participate, so arrangements were made to accommodate up to 14,000 people. However, as often happens with any structure in Darul Aman, its capacity appeared insufficient once it was completed. This was precisely the case here.

During Hazrat Khalifatul Masih II’s[ra] address, all the galleries, the main courtyard of the gathering site, and the entrances were packed. Many individuals expressed dissatisfaction at not finding space. It was later determined that the number of attendees was close to 15,000. The food and registration office reported that the external guests alone numbered between 13,000 and 14,000, with 5,000 being local residents and over 8,000 coming from outside the city. There was a separate count for those requiring dietary accommodations, and an additional 2,000 women participated in the gathering, for whom separate arrangements and programmes had been made.

Dedication of volunteers

Staff and students from both schools and offices, along with other residents of Darul Aman, were actively engaged in serving the guests. Many of these individuals worked tirelessly, unable to sleep at night, and still

reported to their duties during the day, even while the gathering was in progress.

In my opinion, it is a great sacrifice for an Ahmadi to not be able to listen to the Khalifa’s address in order to serve others. May Allah the Almighty grant them the best of rewards.

Proceedings of the first day

On Friday, the opening session of the gathering commenced at 9:15 am with Hazrat Khalifatul Masih II[ra] leading the congregation in Istighfar (seeking forgiveness) and silent prayer. Following his departure, the proceedings formally began at 9:30 am.

After the recitation of the Holy Quran and a poem, Mir Qasim Ali Sahib[ra] delivered a speech on Vedic Dharma and Islam. What a remarkable discourse it was! He metaphorically painted a vivid picture of Vedic Dharma, blending subtle humour with profound insight. Using multiple arguments, he demonstrated that Islam is a universal and completely authentic religion, while Vedic Dharma is insignificant in comparison. He further argued that adherence to the commandments of Vedic Dharma is practically impossible.

Following this, Hazrat Mufti Muhammad Sadiq Sahib[ra] presented

a report of Sadr Anjuman Ahmadiyya. This was likely the first such report that captivated the audience, who listened with rapt attention. Mufti Sahib[ra] provided a brief account of the activities across all departments, mentioning the commendable efforts of workers from the smallest to the highest ranks.

Next, Hazrat Master Abdul Rahim Nayyar Sahib[ra] took the stage. He delivered a comprehensive account of the geographical, political, and cultural characteristics of West Africa, followed by a detailed narrative of his work there. For an hour, the audience listened attentively. His voice was clear and resonant, and his eloquent style was captivating, especially when interspersed with poetic recitations, which added to the enchantment. This concluded the first session, and the attendees proceeded to perform ablutions.

Thereafter, Huzoor[ra] came and delivered the Friday sermon. After the Jumu‘ah prayer, the second session began. Sheikh Abdur Rahman Sahib gave a discourse on the principles of prophecy and its predictions. Within an hour, he covered as much as time allowed, presenting arguments from the Holy Quran to demonstrate the concept of ijtihadi mistakes [...], using refined reasoning.

Following this, Maulvi Muhammad

Sarwar Shah Sahib[ra] spoke on the topic of the death of Jesusas. He offered unique interpretations from the Holy Quran and presented a new argument based on a hadith of the Holy Prophetsa. This concluded the second session, marking the end of the first day’s proceedings.

Proceedings of the second day

The second day’s proceedings began on time. Chaudhry Zafarullah Khan Sahib[ra], (Barrister-at-Law), delivered a lecture titled The Islamic Shariah: Its Relevance for Modern Times and All Nations. Chaudhry Sahib[ra] eloquently addressed the subject with great expertise, shedding light on multiple aspects. However, due to time constraints, he could only outline some key points [toward the end] without explaining them in detail. It is hoped that he will compile and publish his detailed discourse. At 10:30 am, it was time for Hazrat Mufti Muhammad Sadiq Sahib’s[ra] speech. He narrated the wonderful life events of the Promised Messiah, peace be upon him, creating an emotional atmosphere where hearts melted and inclined toward the Divine. Mufti Sahib’s[ra] naturally endearing style of speech was further elevated by the

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subject matter, which encompassed the description of the beloved of God Almighty, [i.e., Hazrat Ahmadas].

Next, Khan Sahib Zulfiqar Ali Khan[ra] presented a brief report on Nazarat (administration). Following this, Chaudhry Fateh Muhammad Sahib[ra] delivered a speech on the Propagation of Islam among Non-Muslim Communities in India. His address was marked by fervour; while presenting factual accounts, his captivating presentation deeply inspired the audience. He vividly highlighted the need for this endeavour, elucidated its spiritual and worldly benefits, and proposed practical methods ensuring success. This concluded the first session of the second day, after which the Zuhr and Asr prayers were offered combined.

Hazrat Khalifatul Masih II[ra] then delivered a four-hour-long address from 3 to 7 pm, during which he exposed the reality of Bahá’ísm in such a manner that its falsehoods and misrepresentations became unmistakably evident. Huzoor[ra] narrated the history of this group and, using their own beliefs and authoritative texts, demonstrated that Mirza Husayn Ali had claimed divinity.

Proceedings of the third day

The third day’s proceedings began promptly on time. Maulvi Ghulam Rasul Sahib Rajeki[ra] presented some prophecies of the Promised Messiah, peace be upon him, and explained how the existence of Hazrat Syedna Mahmud[ra] and every moment of his life is a testament to those prophecies. At 10:45 am, Hafiz Roshan Ali Sahib[ra] delivered a speech on the truthfulness of the Promised Messiahas. He provided evidence for the finality of prophethood, the continuation of prophethood after the Seal of the Prophetssa, and the authenticity of the prophethood of Hazrat Mirza Ghulam Ahmadas. Every statement of his was heart-touching, and attendees from all walks of life benefitted greatly. The speech concluded at 11:15 am.

Following this, Nazir Baitul Mal presented a financial report. He gave a comparative analysis of all Anjumans and outlined the financial needs of the Jamaat before the attendees.

Since Huzoor[ra] has been elevated to the station of Khilafat, it has been a deliberate practice not to emphasise donations during the annual gatherings, as the purpose of this event is not to collect money but to bring the Ahmadiyya Community together for spiritual advancement. Nevertheless, contributions were made during the session, while many had already submitted their donations directly to the treasury office or did so later. After this, the Zuhr and Asr prayers were offered combined.

Around 3:30 pm, Huzoor[ra] arrived at the gathering. That day, Hazrat Khalifatul Masih II[ra] was scheduled to address the women. The speech began at 3 pm and continued until 8:45 pm.

In the beginning, Huzoor[ra] discussed the martyrdom of Maulvi Nematullah Khan Sahibrh. He elaborated on how Islam does not prescribe death as a punishment for apostasy and presented insightful interpretations of several Quranic verses to

substantiate this point. He also supported his argument with sahih ahadith. Toward the end, Huzoor[ra] remarked that don’t consider the Amir of Kabul as the murderer of Maulvi Nematullah Khanrh, but in fact, the corrupt ideologies that provoke hostility against the believers [are the culprit]. He emphasised that our form of retribution should be to eradicate such ideologies from people’s hearts using irrefutable arguments and compelling evidence. During this mention, the eyes were filled with emotions and tears.

Afterwards, Hazrat Khalifatul Masih II[ra] narrated the events of his travels to Islamic countries and Europe, highlighting 23 benefits that resulted from the journey. He also identified the obstacles to the propagation of Islam and explained the responsibility of the Ahmadiyya Community in addressing these challenges.

After this enlightening speech, Jalsa Salana [Qadian] concluded with a silent prayer.

Meetings

Although Huzoor’s[ra] health had been frail for some time and he was experiencing extreme weakness, it was by the special grace of Allah the Almighty that he delivered a six-hour-long speech while standing throughout.

Additionally, every evening and again after the Fajr prayer until 10 am, Huzoor[ra] provided an opportunity for members of all jamaats to meet with him individually. Master Ali Muhammad Sahib BA BT, the private secretary, ensured that all attendees were afforded every possible convenience for these meetings. May Allah the Almighty grant him the best of rewards.

Stage

The stage management was entrusted to Mufti Muhammad Sadiq Sahib[ra], with two naibeen: Hafiz Roshan Ali Sahib[ra] and Maulvi Jalaluddin Shams Sahib[ra]. The stage was quite spacious, and the arrangements were excellent.

Prayer

May Allah the Almighty enable us to fully benefit from the spiritual and physical blessings of this gathering. Amin

(Translated by Al Hakam from the original Urdu, published in the 3 January 1925 issue of Al Fazl)

Fifth shura held by Majlis Ansarullah New Zealand

Mubarak Ahmad Khan New Zealand

Majlis Ansarullah New Zealand convened its fifth annual Majlis-e-Shura event on 8 November 2024. The formal proceedings, chaired by Muhammad Yaseen Chaudhry Sahib, Sadr Majlis Ansarullah New Zealand, began with the recitation of the Holy Quran. Following the Ansar pledge, Sadr Sahib delivered an address, expressing gratitude to Abdul Khaleque Talukdar Sahib for his visit to New Zealand.

Missionary Shafiqur Rehman Sahib addressed the participants, emphasising the significance of Majlis-e-Shura and its etiquette in the light of Islamic teachings, Jamaat’s traditions, and the sayings of

Khulafa-e-Ahmadiyyat. Subsequently, Dr Nadeem Ahmad Sahib presented a report on the implementation of proposals from the previous year’s shura and updated delegates on the progress made.

Three sub-committees were then formed, and members moved to their designated meeting areas to deliberate and draft recommendations for further discussion.

The second session commenced after Maghrib and Isha prayers. Abdul Khaleque Talukdar Sahib shared faith-inspiring incidents, highlighting Hazrat Khalifatul Masih V’saa profound love for the Jamaat and the acceptance of his prayers.

The event concluded with a silent prayer.

2nd interfaith peace conference held in Moncton, Canada

Syed Mukarram Nazeer Canada Correspondent

The 2nd interfaith peace conference, organised by Jamaat-e-Ahmadiyya Moncton, Canada, took place at the Central United Church and welcomed leaders from five major faiths. The programme, themed “World Crisis and the Fundamentals of Peace,” drew approximately 100 attendees from diverse religious, cultural, and ethnic backgrounds.

The event featured distinguished speakers: Archbishop Guy Desrochers (Christianity), Mr Naman Sharma (Hinduism), Dr Francis Weil (Judaism), Mr Balwant Singh (Sikhism), and Zahid Abid Sahib (Islam Ahmadiyyat). Each speaker explored the theme through the lens of their respective religious teachings, emphasising compassion, unity, and respectful dialogue,

free from political agendas.

The speech session was followed by an engaging question-and-answer session, allowing attendees to pose questions to specific speakers. Topics ranged from “Nuclear War vs. Nationalism” and the “Middle East Crisis” to “International Laws and Peaceful Dispute Resolution” and the “Dwindling Neutrality of Media.” The conference concluded with silent prayer. Attendees shared positive reflections on the event. Marie LeBlanc remarked:

“This conference exceeded our expectations. It’s refreshing to see religious leaders focusing on what unites us rather than what divides us.”

A local resident added:

“The level of intellectual discourse and mutual respect demonstrated here tonight gives me hope for the future of faith in our world.”

Image courtesy of AMJ New Zealand

Friday Sermon

Mubarak Mosque, Islamabad, Tilford, UK

29 November 2024

Muhammadsa: The Great Exemplar

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

The incident of the Treaty of Hudaibiyyah was previously being mentioned and I will mention further details in relation to this. On this occasion, the Companions were appointed on duties to stand guard. With regards to this, it is recorded that the Holy Prophetsa ordered his Companions to stand guard during the night. This was done every night and three individuals would rotate to stand guard and they were as follows: Hazrat Aus bin Khaulira, ‘Abbad bin Bishrra and Muhammad bin Maslamara

One night, when it was the turn of Hazrat Muhammad bin Maslamara to stand guard, the Quraish sent 50 individuals under the leadership of Mikraz bin Hafs and ordered them to surround the Holy Prophetsa, with the intention of killing one of the Muslims, or causing them an unexpected loss. Hazrat Muhammad bin Maslamara caught them and brought them to the Holy Prophetsa. Mikraz fled and warned his comrades.

This also sheds light on the statement of the Holy Prophetsa, which was mentioned during the previous sermon, that Mikraz is a deceitful person. It is also recorded that some Muslims entered Mecca with the permission of the Holy Prophetsa. They included Kurz bin Jabir Fihri, ‘Abdullah bin Suhail, ‘Abdullah bin Hudhafa Sahmi, Abu Rum bin ‘Umair ‘Abdari, ‘Ayyash bin Abi Rabi’ah, Hisham bin ‘Aas, Abu Hatib bin ‘Amr, ‘Umair bin Wahb, Hatib bin Abi Balta’ and ‘Abdullah bin Umayyah. They entered Mecca under the protection of Hazrat ‘Usmanra, but in another narration, it is said that they entered secretly – there are varying narrations.

When the Quraish came to know of these Muslims, the Quraish seized them. The Quraish had also already received news of their comrades having been captured by Hazrat Muhammad bin Maslamara. When the Quraish came to know that 50 of their men had been imprisoned by the Muslims, another armed unit of the Quraish set out towards the Holy Prophetsa and his Companions and launched an attack on the Muslims. They started shooting arrows and throwing stones. The Muslims captured 12 cavalrymen of the Quraish and among the Muslims, Hazrat Ibn Zunaimra embraced

martyred. The Quraish martyred him by striking him with an arrow.

Then the Quraish sent a delegation to the Holy Prophetsa which consisted of Suhail bin Amr. As soon as the Holy Prophetsa saw him coming from a far, he said to his Companions, “Through Suhail, your matter will be made ‘Sahl’ for you,” i.e. it will be made easy. When Suhail reached the Holy Prophetsa he said, “None of the leading figures were responsible for the imprisonment of your people (i.e., Hazrat Usmanra and the ten Companions with him) or in the confrontation against you. When we learnt of this incident, we were appalled by it. We had no knowledge of it. This was the work of a few rogue individuals from among us. Therefore, return to us our men you captured in both of these incidents.” The Holy Prophetsa replied, “I will not release them until you release my Companions.”

Upon this, they said, “Alright, we will release all of them.” After this, the Quraish released Hazrat Usmanra and the remaining ten Companions and the Holy Prophetsa released their men. (Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 48)

As mentioned earlier and also explained in the previous sermon, the disbelievers had detained Hazrat Usmanra. And when this news reached the Holy Prophetsa, he took a pledge from the Companions, which is known as “Bai’at-e-Ridwan.” The details of this are that when the Quraish came to know of the exact nature of this pledge, they became extremely fearful. They had found out that the pledge had taken place, and that the Holy Prophetsa had taken a covenant from all the Muslims. The influential people [among the Quraish] counselled that it would be appropriate to enter a treaty; that is, the treaty should outline that the Muslims would return this year and would come the following year to stay in Mecca for three days, but only bring the essential weapons needed during travel, such as swords in their sheaths and bows, but nothing more.

After this consultation, the Quraish sent Suhail bin Amr for the second time, alongside Mikraz bin Hafs and Huwaitib bin

Abdul Uzza. They came to the Holy Prophetsa with this proposal, that he should return this year without performing Umrah, so that the Arabs would not say that they entered Mecca by their own strength against the will of the Quraish. However, they offered that the Muslims could return the following year to perform Umrah.

Thus, when Suhail came within view, upon seeing him from afar, the Holy Prophetsa remarked, “The fact that they have sent this individual again, indicates that the Quraish are inclined towards reconciliation.” (Sirat Al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 27)

Regarding the treaty that was signed at Hudaibiyyah, Hazrat Mirza Bashir Ahmad Sahibra has written as follows:

“When Suhail bin ‘Amr came before the Holy Prophetsa, upon seeing him the Holy Prophetsa immediately said, ‘Suhail is coming. Now the matter shall be made easy, God willing.’ In any case, Suhail came and upon arriving he said, ‘Come, forget this lengthy dispute, we are prepared to make an agreement.’ The Holy Prophetsa said, ‘So are we.’ Upon this, the Holy Prophetsa summoned his secretary, Hazrat Alira, and since a general discussion had already taken place as to the conditions of this treaty, and the details were to be agreed upon along the way, as soon as the scribe arrived, the Holy Prophetsa said (to Hazrat Alira), ‘Write:

“‘In the name of Allah, the Gracious, the Merciful.”’

Suhail was ready to make a treaty, but also wished to remain vigilant in protecting the rights of the Quraish and their honour. He immediately said, ‘What is this word “Rahman”, we do not know this. Write as the Arabs have always written, “With Thine name, O Allah.”’ (i.e., do not write “in the name of Allah, the Gracious, the Merciful”, but instead write “With Thine name, O Allah”.) On the other hand, it was a question of national pride and religious indignation for the Muslims, who immediately alerted, began to say, ‘We shall indeed write “In the name of Allah…”’ but the Holy Prophetsa

silenced the Muslims saying, ‘No matter, there is no problem in this, write as Suhail says.’ So, the words ‘With Thine name, O Allah’ were written.

“Then the Holy Prophetsa said, ‘Write – This is the treaty that Muhammadsa, the Messenger of Allah has concluded.’ Suhail interjected once again saying, ‘We shall not allow you to write the words, “Messenger of Allah.” For if we are to accept that you are the Messenger of Allah, then this entire dispute would be put to rest and we would have no right to hinder you and fight you. So as is our custom, only write the words, “Muhammad bin ‘Abdullah has settled this treaty.”’ The Holy Prophetsa said, ‘Whether you accept it or not, I am the Messenger of Allah. However, since I am also Muhammad bin Abdullah, alright then, as you wish. Write – Muhammad bin Abdullah has concluded this treaty.’ However, during this time, Hazrat Alira, the scribe of the Holy Prophetsa had already written the words, ‘Muhammad, the Messenger of Allah.’ The Holy Prophetsa asked Hazrat Alira to erase the words ‘Muhammad the Messenger of Allah’ and write, ‘Muhammad bin Abdullah’ in their stead. However, this was a cause of immense emotion and in his indignation Hazrat Alira said, ‘O Messenger of Allah, I shall never erase the words “The Messenger of Allah” from your name.’ Upon seeing the uncontrollable state of Hazrat ‘Alira, the Holy Prophetsa said, ‘Alright, If you shall not erase it, give it here; I shall erase it myself.’ Then the Holy Prophetsa took the parchment (or whatever it was written on) of the treaty in his own hands and, enquiring as to the whereabouts of the words ‘Messenger of Allah’, erased them with his own hands and wrote the words ‘Ibn Abdullah’ instead.” (Sirat Khatam-un-Nabiyyeen, pp. 764-765) Hazrat Mirza Bashir Ahmad Sahibra describes this in his book in the following manner:

“After this, the Holy Prophetsa had written, ‘The agreement is that the people of Mecca shall not stop us from performing circuits of Baitullah [Ka‘bah].’ Suhail immediately said, ‘By God, this shall not be possible this year, or we shall be disgraced

before the Arabs. Nonetheless, you may come next year to perform circuits of the Ka‘bah.’

The Holy Prophetsa said, ‘Alright, write this.’ Then, Suhail also had a condition written from himself that, ‘None from among the people of Mecca shall be permitted to join the Muslims even if he be a Muslim, and if such a person comes to the Muslims, he shall be returned.’ Upon this, the Companions protested, ‘Glory be to Allah! How is it possible that a man comes to us embracing Islam and we send him back!’ (Sirat Khatamun-Nabiyyeen, pp. 766)

While the treaty was being written up, Abu Jandal bin Suhailra, whose feet were tied in shackles, came there. He had left from an area located in the lower region of Mecca and, upon arriving there, threw himself before the Muslims. He was the son of Suhail, who was writing up the treaty and had become a Muslim. He had been imprisoned by his father but he managed to escape and made his way through the mountains whilst avoiding the traditional route and arrived at Hudaibiyah. The Muslims welcomed and congratulated him. When Suhail, the father of Abu Jandalra saw him, he stood up towards him and struck his face with a thorny branch. He grabbed him by the collar and said to the Holy Prophetsa, “O Muahmmadsa! This is the first matter we are faced with after having made this treaty and as per this treaty, I demand that you return Abu Jandal to me.”

The Holy Prophetsa said, “The treaty has yet to be finalised.” Suhail said, ‘By God, if you do not return him to me, consider this treaty dissolved.’ The Holy Prophetsa said, “Leave him with me.” The Holy Prophetsa interceded to keep him with him. Suhail said, ‘No, not under any circumstances will I allow that.’

The Holy Prophetsa asked a second time, “Suhail! Leave him with me.” Suhail said, “I cannot accept this in any case.’ Mikraz bin Hafs and Huwaitib bin Uzza, who were with him, said, “We have assigned him over to you.” They both took Abu Jandalra inside a tent and granted him permission, but his father, Suhai,l refused.

Upon this, Abu Jandalra cried out once again, “O ye Muslims! Shall your Muslim brother be sent back to the idolaters even though I have come as a Muslim? You have not witnessed the torment I have been through and the severe punishment I have been subjected to.” The Holy Prophetsa then loudly stated, “O Abu Jandal! Be patient. Look towards God, for it is He Who shall indeed arrange for your deliverance and for your weak Muslim brothers. We have already settled an agreement with the people [of Mecca] and we cannot act in violation of this treaty.” (Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 55-56)

On this occasion, an incident took place which highlights the passion and zeal of Hazrat Umarra during the Treaty of Hudaibiyyah. It is recorded that the Muslims strongly disliked the terms of the treaty and were deeply angered by them. Suhail refused to agree to peace on any other terms. Once the terms were finalized and only the writing remained, Umar bin Khattabra approached the Holy Prophetsa and said, “O Messengersa of Allah, are we not on the truth, and are the disbelievers not upon falsehood?”

The Holy Prophetsa replied, “Indeed, we are.”

Hazrat Umarra continued, “Are not our martyrs in Paradise and their dead in the

Hellfire?” The Holy Prophetsa again affirmed, “Indeed.”

Hazrat Umarra then asked, “Why, then, are we accepting such humiliation in our faith by making this treaty at Hudaibiyyah? Should we simply return without Allah deciding between us and them? (Are we to leave without engaging in battle, without securing our rights?)”

The Holy Prophetsa responded, “I am the servant of Allah and His Messenger. I do not disobey Him. He will not let me perish. He will surely come to my aid.”

Hazrat Umarra then asked, “Did you not tell us that we would soon go to the House of God [the Holy Ka’bah] and perform tawaf [circumambulate] around it?”

The Holy Prophetsa replied, “Indeed, I did. But did I say it would be this year?”

Hazrat Umarra admitted, “No, you did not.”

The Holy Prophetsa reassured him, “Undoubtedly, you will go to the Ka‘bah and perform tawaf around it.”

Still upset, Hazrat Umarra went to Hazrat Abu Bakrra in a state of frustration. Unable to contain himself, he said, “O Abu Bakr, is this not the Messengersa of Allah who is upon the truth?”

Hazrat Abu Bakrra replied, “Indeed, he is.”

Hazrat Umarra continued, “Are we not upon the truth and they upon falsehood? Are not our martyrs in Paradise and their dead in the Hellfire?”

Hazrat Abu Bakrra affirmed, “Indeed, that is the case.”

Hazrat Umarra then exclaimed, “Then why are we showing weakness in our religion? Why should we return without Allah deciding between us and them?”

Hazrat Abu Bakrra responded, “He is the Messengersa of Allah. He does not disobey his Lord, and Allah is his Helper. So, (addressing Hazrat Umarra) remain steadfast in your obedience to the Holy Prophetsa until your dying breath. By Allah, he is upon the truth.”

In another narration, Hazrat Abu Bakrra added, “He is the Messengersa of Allah.”

Hazrat Umarra then declared, “I bear witness that Muhammadsa is the Messenger of Allah.”

He further asked, “Did he not tell us that we would soon go to the Ka‘bah and perform tawaf around it?”

Hazrat Abu Bakrra replied, “Indeed, he did. But did he specify that it would be this year?”

Hazrat Umarra admitted, “No, he did not.”

Hazrat Abu Bakrra then reassured him, “You will certainly go to the Ka‘bah and perform tawaf around it.”

Nonetheless, the terms of the treaty weighed heavily on Hazrat Umarra, and he found them difficult to bear.

It is recorded in Bukhari in which Hazrat Umarra relates that, “By Allah, ever since I embraced Islam, I never had any doubts except on the day of Hudaibiyyah and I continued to answer back to the Holy Prophetsa. In other words, I had never spoken back to the Holy Prophetsa but on that day I did. Hazrat Abu Ubaidah bin Jarrahra stated, ‘O Ibn Khattab! Why do you not listen to what the Messengersa of Allah is saying? Seek refuge in Allah from Satan and change your view.’” Hazrat Umarra then relates, “I began to seek refuge in Allah and I had never felt more remorseful. I continued to perform

good deeds in order to make amends for this sin of initially showing reluctance in fulfilling the instruction. I continued giving alms for the manner in which I spoke to the Holy Prophetsa on the occasion of Hudaybiyyah. I also kept fasts and set free some slaves until I sensed hope that now Allah the Almighty shall bestow His forgiveness upon me.”

(Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 52-53)

Hazrat Musleh-e-Maudra has also narrated this incident in the following manner:

“Once, the Holy Prophetsa addressed the Companions and said, ‘I have given you many commandments and have observed that there is a sense of apprehension even in some of the sincerest among you, however, I have never observed such to be the case with Abu Bakr.’”

The Holy Prophetsa mentioned a quality of Hazrat Abu Bakrra that he never refused anything the Holy Prophetsa said to him, whether he liked it or not. Hazrat Musleh-eMaudra further states:

“At the incident of the treaty of Hudaybiyyah, an individual the likes of Hazrat Umarra became perturbed and in that very state, went to Hazrat Abu Bakrra and said, ‘Was it not God’s promise to us that we would be able to perform Umrah?’ Hazrat Abu Bakrra replied, ‘Yes, God had promised us this.’ Hazrat Umarra then said, ‘Was it not God’s promise to us that He would help and support us?’ Hazrat Abu Bakrra replied, ‘Yes, it was.’ Hazrat Umarra said, ‘In that case, were we able to perform the Umrah?’ Hazrat Abu Bakrra replied, ‘O Umar, God did not say that we would be able to perform Umrah in this very year.’ Hazrat Umarra then said, ‘Were we granted help and victory?’ Hazrat Abu Bakrra replied, ‘God and His Messengersa know better what it means to be granted help and victory.’ These answers, however, were unable to comfort Umarra, and in that state of anxiousness, he went to the Holy Prophetsa and submitted, ‘O Messengersa of Allah, was it not God’s promise to us that we would enter Mecca whilst performing the tawaf?’ The Holy Prophetsa replied in the affirmative. Hazrat Umarra then said, ‘Are we not a divine community that was promised help and victory from God?’ The Holy Prophetsa replied in the affirmative. Hazrat Umarra then said, ‘O Messengersa of Allah, were we able to perform Umrah?’

The Holy Prophetsa replied, ‘When did God decree that we would perform the Umrah in this very year? It was my understanding that we would perform Umrah this year; God had not specified this in His promise.’ Hazrat Umarra then asked, ‘Then what is meant by the promise of being granted help and victory?’

(Hazrat Umarra posed this question.) The Holy Prophetsa replied, ‘The help of God will surely come, and His promise to us will be fulfilled no matter what.’ The answer given by Hazrat Abu Bakrra was the same answer given by the Holy Prophetsa.” (Khutbat-eMahmud, Vol. 20, p. 382)

There are various narrations in relation to Hazrat Umarra going to the Holy Prophetsa and expressing his emotions and then similarly going to Hazrat Abu Bakrra and expressing the same feelings. In this narration, the order differs as compared to the earlier narration, but nonetheless, the incident is the same and it does not make any difference to the authenticity of this incident.

In relation to writing the Treaty of

Hudaybiyyah, Hazrat Mirza Bashir Ahmad Sahibra writes in Sirat Khatam-un-Nabiyyeen:

“After much disagreement and trouble, this treaty was concluded at last. In almost every stipulation, the Holy Prophetsa forfeited his term and accepted the demand of the Quraish. Furthermore, in accordance with Divine Will, the Holy Prophetsa fulfilled his oath with complete loyalty in that he should accept whatever the Quraish demanded for the sake of the Baitullah and in order to safeguard the reverence of the Haram at all costs. The conditions of this treaty were as follows:

The Holy Prophetsa and his Companions would return (to Medina) this year.

Next year, they would be permitted to enter Mecca and fulfil the rite of Umrah, but except for a sheathed sword, they would not be permitted to bring any arms. Furthermore, they would not remain in Mecca for more than 3 days.

If any man from among the people of Mecca went to Medina, even if he be a Muslim, the Holy Prophetsa should not grant him protection in Medina and should return him. In this relation, the words of Sahih Bukhari are:

‘If a man from among us comes to you, you shall return him.’ If however, a Muslim were to leave Medina and come to Mecca, he would not be returned. (He brought the term that if any Muslim from among the people of Mecca went to Medina, they should return him. If, however, a Muslim were to leave Medina and come to Mecca and be captured somehow, he would not be returned.) In another narration, it is mentioned that if any man from the people of Mecca came to Medina without the permission of his Wali or guardian, he should be returned.

Among the tribes of Arabia, whichever tribe wished to ally with the Muslims could do so and whichever tribe wished to ally with the people of Mecca could do so.

For the time being, this treaty would be for 10 years and during this period, war would be suspended between the Quraish and the Muslims.”

In relation to the witnesses of the Treaty of Hudaibiyah, the details are as follows:

“Two copies of this agreement were transcribed and as witnesses, many esteemed people put down their signatures. From among the Muslims, there were Hazrat Abu Bakrra, Hazrat Umarra, Hazrat Uthmanra (who had returned from Mecca by that time), Abdur-Rahman bin Aufra, Sa‘d bin Abi Waqqasra and Abu Ubaidahra. After the agreement had been concluded, Suhail bin Amr took one copy of the agreement and returned to Mecca, while the other copy remained with the Holy Prophetsa.” (Sirat Khatam-un-Nabiyyeen, pp. 768-769)

There are accounts which mention the restlessness and anguish of the Companions, as has been mentioned already. When the Holy Prophetsa finished signing the treaty, he said to his Companions: “Arise and go and slaughter your camels. Then shave your heads.” But not a single one of them stood up, to the extent that the Holy Prophetsa repeated this three times. (Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob AlIlmiyah, Beirut, p. 56)

Hazrat Mirza Bashir Ahmad Sahibra has narrated this in the following manner:

“When Suhail returned, the Holy Prophetsa said to the Muslims, ‘Get up and after slaughtering your animals, shave your

heads right here (after the sacrifice, the hair on the head is either shaved or cut short), and then prepare for our return.’ However, the Companions were in a state of extreme shock, due to what seemed to be an apparently humiliating agreement. Moreover, when they would think that the Holy Prophetsa had brought them there on the basis of a dream of his and Allah the Exalted had shown a scene of the  tawaf of the Baitullah in that dream, their dispositions began to sink exceedingly. They were like lifeless beings sitting without feeling or movement. They had full faith in the Messengersa of Allah and completely believed in his promise as well, but due to the demands of human nature (due to human limitations), their hearts had fainted in grief due to this apparent failure. (This was their initial reaction.) It is for this reason that when the Holy Prophetsa instructed them to slaughter their animal sacrifices and to return, (whether they entered Mecca or not, and circled the Ka’bah or not, they should sit there and make their sacrifices), the Companions did not move. (Nobody got up from their place and they all remained seated.) This was not because they were, God-forbid, disobedient to their Messengersa, for no community has existed on the face of this earth which was more obedient than the Companions of the Holy Prophetsa. Hence, their lack of execution was not an act of rebellion or disobedience, rather, it was because the feeling of grief and apparent disgrace had paralysed them; it was as if they heard but could not hear, and saw but their eyes did not function. The Holy Prophetsa repeated this two or three times, but no Companion moved.

“The Holy Prophetsa was deeply hurt by this (that no one was acting upon his instructions) and quietly retired to his tent. Hazrat Umm Salmahra, the venerable wife of the Holy Prophetsa, who was an exceptionally intelligent lady, was watching the entire scene from her tent. When she saw her burdened and beloved husband enter in a state of concern and she inquired as to the details of the grief and concern of the Holy Prophetsa from his own mouth, she sympathetically and lovingly said to him, ‘O Messengersa of Allah! Do not grieve, your Companions, by the grace of God, are not disobedient. However, the conditions of this treaty have lost their senses in grief. My suggestion is that you say nothing to them, rather, quietly go out and slaughter your animal sacrifice and shave your head. Your Companions shall automatically follow your lead.’

“The Holy Prophetsa was pleased with this recommendation. Without saying a word, the Holy Prophetsa slaughtered his animal sacrifice and began to shave his head. When the Companions saw this scene, just as a sleeping man suddenly awakens upon a clamour, etc., they were startled and as if woken up and so began to slaughter their animals in a frenzy and shaved the heads of one another. However, grief had made them so immensely restless at that time, that the narrator relates that such was the state of affairs, that there was a danger that while shaving the heads of one another, the Companions could have well-nigh (accidentally) cut the throats of each other. In any case, the recommendation of Hazrat Umm Salmahra succeeded and where

Editor-in-Chief:

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the blessed words of the Holy Prophetsa temporarily remained ineffective, his action suddenly awoke his followers who sat motionless at the time.” (Sirat Khatam-unNabiyyeen, pp. 769-770)

This is also a reference from The Life & Character of the Seal of the Prophets

Hence, at Hudaibiyyah, when the Messengersa of Allah slaughtered his sacrificial camel, another camel that had once belonged to Abu Jahl and had been acquired as a spoil of war following the battle of Badr, ran away. It was grazing and so ran away. It had already been marked for sacrifice and wore a marker around its neck to this effect. It was missing for some time but was eventually recaptured. The Messengersa of Allah sacrificed this camel on behalf of seven different men.

Hazrat Jabirra relates that on this occasion, the Holy Prophetsa sacrificed 70 animals in this way. Each animal was sacrificed on behalf of seven men and on that day, we were 1,400. There were more people present who did not perform the sacrificial ritual than those who did, on account of lacking the means to afford a sacrificial animal. The Messengersa of Allah was camping outside the Haram [boundary] but would offer his prayers inside of it. The Holy Prophetsa sent along 20 of the sacrificial animals he had brought with a man from the Aslam tribe so that he could slaughter them near Marwa. When the Holy Prophetsa finished sacrificing the animals, he went into his tent and summoned Hazrat Kharrash Bin Umayyahra. The Holy Prophet asked Kharrashra to shave his head and then placed his hair atop a thorny green tree.

People began picking up the Holy Prophet’ssa hair from the tree and distributing it amongst themselves. Hazrat Umm-eAmmarahra also took some of the Holy Prophet’ssa hair. She would dip it into water and give the water to the sick. It is said that some of those who were sick would recover – indeed this was the case for the hair was blessed. Some of the Companions began shaving each others’ heads.

Amongst the believers were those who shaved their head and others who trimmed their hair, and amongst the latter included Hazrat Usmanra and Hazrat Abu Qattadahra The Holy Prophetsa put his head outside the tent and said, “May Allah have mercy on those who shaved their heads.” Someone asked the Holy Prophetsa, “O Messengeras of Allah, what about those who trimmed their hair?” The Holy Prophetsa replied three times with the following prayer, “May Allah have mercy on those who shaved their heads!” And on the fourth occasion prayed, “May Allah have mercy on those who trimmed their hair.”

A narration records that the Holy Prophetsa remained at Hudaibiyyah for 19 days and camped 20 nights. Muhammad bin Umar, Waqidi and Ibn Sa’d have mentioned this. (Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 57; Sirat Al-Halabiyyah, Vol. 3, Dar Al-Kotob AlIlmiyah, Beirut, p. 34)

Hazrat Mirza Bashir Ahmadra has narrated this in the following manner:

“After making his sacrifice, the Holy Prophetsa ordered the return to Medina. At the time, it had been a little under 20 days since the Holy Prophetsa had arrived

in Hudaibiyah. During his return journey, when the Holy Prophetsa reached Kira‘ulGhamim near ‘Usfan and it was night, the Holy Prophetsa made an announcement and gathered all the Companions. He said, ‘This night, a Surah has been revealed to me, and it is more dear to me than all the things of this world.’ It is as follows:

“(These are verses 2-4 of Surah al-Fath. Then, the 28th verse is as follows:

“‘O Messenger, we have indeed given thee a magnificent victory, so that we may begin for you an era, wherein the veil of forgiveness shall cover up thy shortcomings, past and future, and that He may complete His favour upon thee and may guide thee on the straight path of success. And indeed, Allah shall help thee with a mighty help. [...] The truth is that God indeed fulfilled the vision for His Messenger. For now, God Willing, you shall enter the sacred house in a state of security, some of you having their heads shaven and others having their hair cut short, and you shall have no fear. In other words, if you were to have entered Mecca this year, it would not have been an entry of security; it would have been an entry of war and bloodshed. However, in the vision, God had shown an entry of security and it is for this reason that, as a result of the agreement this year, a state of security has been devised. Now, in accordance with the vision shown by God, you shall soon enter the Sacred Mosque in a state of security. Indeed, it so happened.’

“When the Holy Prophetsa recited these verses to the Companions, since the hearts of a few Companions still felt the bitterness of the Treaty of Hudaibiyah, they became surprised, thinking that although they were returning in failure, yet God was giving them good wishes on their victory. Some hasty Companions even said, ‘Is it a victory that we are returning whilst being deprived of performing tawaf around the Baitullah?’ When these words reached the Holy Prophetsa, he expressed great displeasure. In a brief but powerful speech, he said:

“‘This is an absurd objection, because if you reflect, it shall become evident that the Treaty of Hudaibiyah is truly a momentous victory. The Quraish, who were bent on war, have themselves forsaken war and settled a peace treaty with us, and have promised to open the doors of Mecca to us the following year. Safeguarded from the mischief of the Quraish, we are now returning in peace and security, whilst receiving the fragrance of our future victory. Therefore, indeed, this is a grand victory. Have you all forgotten how this very tribe, the Quraish, launched onslaughts of war against you in Uhud and Ahzab? This earth, with all its vastness, became straitened for you and your eyes were petrified, and you trembled in fear. Today, however, this very Quraish is settling a treaty of peace and security with you.’

The Companions responded, ‘O Messengersa of Allah! We have understood, we have understood. We cannot reach your

farsightedness, but now we have understood that this treaty truly is a momentous victory for us.’” (Sirat Khatam-un-Nabiyyeen, pp. 770-772)

The Promised Messiahas states: “God Almighty deemed the incident of Hudaibiyyah a clear victory when He says:

“[‘Verily, we have granted thee a clear victory.’]

“That victory was not apparent to most Companions. In fact, it became the cause for some hypocrites to become apostates. But in reality, it was a clear victory, though its premises were theoretical and profound.” (Anwar-ul-Islam, Ruhani Khazain, Vol. 9, p. 90)

Allama Baldhuri writes:

“There were various outcomes and fruits that manifested as a result of this treaty. Mecca was ultimately conquered and all the Meccans entered the fold of Islam. Masses of people began entering the fold of Islam. The reason was that prior to the treaty, people were not able to meet one another nor was the Holy Prophet’ssa message clearly put before them. There was no one who would go to them in order to tell them in detail about the Holy Prophetsa. When the Treaty of Hudaibiyyah was enacted, people started meeting one another. Idolaters visited Medina and the Muslims visited Mecca and they met with their families, friends and other well-wishers. They would hear about the Holy Prophet’ssa teachings and his miracles. They became acquainted with the signs of prophethood. They became educated about the Holy Prophet’ssa pristine life and his excellent model. They witnessed many things for themselves thus causing them to incline towards faith, to the extent that many hastened towards faith and accepted Islam during the period between the Treaty of Hudaibiyyah and the Conquest of Mecca. Others also became drawn to Islam until on the day of [the Conquest of] Mecca, everyone accepted Islam. The people of Arabia had been waiting for the Quraish to accept Islam and when they did, then all of Arabia also accepted Islam.” (Subul Al-Huda Wa AlRishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 80)

The Promised Messiahas states:

“The Holy Prophetsa entering into the Treaty of Hudaibiyyah bore blessed fruits, one of which was that people were given the opportunity to visit him. Upon listening to him, a great many became Muslims. Up until they had been able to hear the Holy Prophetsa there had been a barrier between them which hindered them from knowing his excellence and magnificence. And so, just as others called him a liar, God forbid, they too would follow suit and remained bereft of the bounties and blessings which the Holy Prophetsa had brought on account of their distance from him. But when that barrier was removed and they saw him and heard him up close, they no longer remained bereft and they were able to enter the ranks of the virtuous.” (Malfuzat [2022], Vol. 5, p. 371)

The rest will be mentioned in the future, insha-Allah.

(Official Urdu transcript published in the Daily Al Fazl International, 20 December 2024, pp. 2-6. Translated by The Review of Religions.)

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

Research: Awwab Saad Hayat, Iftekhar Ahmed | Associate

Jalees Ahmad, Ata-ul-Haye Nasir