Elon Musk and Sean Strickland jump on Islamophobia bandwagon and expose prejudice
Islamophobia has seen a sharp rise on social media, with figures like Elon Musk and UFC fighter Sean Strickland brazenly spreading misconceptions – and complete lies – about Islam. As a result, social media is ablaze. Muslims are being questioned and expected to provide answers. Instead of learning about Islam from those who have a clear
prejudice against it, this article will show what the religion actually teaches regarding the claims and accusations being made. Not only were their statements incorrect, but they also fuelled unnecessary hatred and division.
Prejudice towards Islam has always been a thing. Recently, we witnessed it publicly
overtake influential figures like Elon Musk and UFC fighter Sean Strickland. Strickland, in particular, recently posted a series of offensive posts on X (formerly Twitter), in which he insulted over two billion Muslims worldwide.
Among his ignorant remarks was the Continued on page 3
Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
Good will towards others is part of faith
Hazrat Anasra narrated that the Holy Prophetsa said, “None of you can be a true believer until he desires for his brother what he desires for himself.
(Sahih al-Bukhari, Kitab al-iman, Bab mina l-imani ’an yuhibba li akhihi ma yuhibbu li nafsih, Hadith 13)
Hazrat Mirza Ghulam Ahmadas, In His Own Words
The actual purpose and essence of the prayer is supplication
The actual purpose and essence of the Prayer is supplication and supplication is a phenomenon that accords with the law of nature established by God Almighty. You may commonly observe that when a child weeps and cries, and expresses anxiousness, a mother becomes extremely restless as well and gives the child milk. The relationship between divinity (uluhiyyat) and servitude (ubudiyyat) is similar in nature and cannot be understood by everyone. When a person falls at the gate of God Almighty with extreme humility, lowliness and meekness, and presents his circumstances before God, and requests his needs from Him, the grace that is inherent in divinity surges forth and shows mercy to such a person.
(Malfuzat [English], Vol. 2, p. 67)
This Week in History
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat
17 - 23 January
17 January
17 January 1905: On this day, the Promised Messiahas received a letter in English from someone in Europe. In the letter, the gentleman stated that he and his wife had read the English parts of the books of the Promised Messiahas that they had available. He added that his affiliation was with a small sect of Christianity, which had abandoned the belief in the godship of Christ and believed him to be a pious person who guided people. He further said that he would like to read about Hazrat Ahmad’sas beliefs regarding Jesusas and that he desired to read about the evidence proving his grave to be in Kashmir. (Malfuzat, 1988, Vol. 4, pp. 226-227)
17 January 1995: On this day, an earthquake struck the Japanese city of Kobe, resulting in 5,400 recorded fatalities by 25 February due to aftershocks and collapsing buildings. The Ahmadiyya Muslim Community of Japan was blessed with the opportunity to render extraordinary services to the earthquake victims. Hazrat Khalifatul Masih IVrh provided direct guidance to the volunteers via MTA and continued to inform members of Jamaat worldwide about the services being rendered to the Japanese public through MTA. (Silsila Ahmadiyya, Vol. 4, p. 882)
18 January
18 January 1974: On this day, Hazrat Khalifatul Masih IIIrh initiated an appeal to raise over 100,000 rupees from the general Waqf-e-Jadid budget for preaching to Hindus and for their moral training, living in the Nagarparkar region of Sindh, Pakistan. (Khutbat-e-Nasir, Vol. 5, pp. 385–391)
18 January 2014: On this day, Hazrat Khalifatul Masih Vaa inaugurated the Noor Mosque in Crawley, UK. (“New Mosque Opened by World Muslim Leader in Crawley”, www. pressahmadiyya.com)
19 January
19 January 1903: On this day, the Promised Messiahas completed his successful tour of Jhelum, where he attended court proceedings of the case with Karam Din of Jhelum of alleged defamation, met with hundreds of new followers, and arrived back in Qadian. The judge, Rai
Sansar Chand, announced the final verdict, which was in favour of the Promised Messiahas as foretold by God Almighty. (Tarikh-e-Ahmadiyyat, Vol. 2, pp. 268-269)
19 January 1999: On this day, Hazrat Khalifatul Masih IVrh urged members during his Eid-ul-Fitr sermon to celebrate Eid with the less fortunate. Members of the Jamaat responded enthusiastically, and a large number of gifts were distributed to the needy in various countries around the world on the occasion of Eid. (Silsila Ahmadiyya, Vol. 4, p. 897)
20 January
20 January 1954: During his Friday sermon on this day, Hazrat Musleh-e-Maudra urged members of the Jamaat to study the books of the Promised Messiahas carefully. Huzoorra also directed Sadr Anjuman Ahmadiyya to take suitable measures to ensure the preservation and protection of the clothes and relics [tabarrukat] that belonged to the Promised Messiahas. (Tarikh-e-Ahmadiyyat, Vol. 17, p. 385)
20 January 1966: On this day, Hazrat Khalifatul Masih IIIrh addressed the first batch of mu‘allims of Waqf-e-Jadid. Huzoorrh called their attention to religious and national duties and emphasised the Islamic teaching that one ought to love one’s homeland and fulfil its rights. (Tarikh-e-Ahmadiyyat, Vol. 23, p. 448)
21 January
21 January 1886: On this day, the Promised Messiahas went for a chillah (a 40-day retreat specifically for worship) to Hoshiarpur on a small ox-drawn twowheeled vehicle. During this journey, Huzooras crossed the Beas River. (Tarikh-e-Ahmadiyyat, Vol. 1, p. 275)
For more details, see “Forty nights of seclusion”, at www.alhakam.org (19 February 2021, pp. 35-36).
21 January 1909: On this day, Hazrat Khalifatul Masih Ira asked Jamaat members to pay special attention to helping orphans, people in need, and students with insufficient resources. (Badr Qadian, 21 January 1909, p. 1)
21 January 1910: On this day, a Friday sermon was delivered from the Aqsa Mosque in Qadian. It was perhaps the first time since its construction that
arrangements could be made for Ahmadi ladies to offer prayer in congregation at this mosque. (Tarikh-e-Ahmadiyyat, Vol. 3, p. 315)
For more details, see “The First Ahmadi Mosque”, www.alhakam.org (18 May 2018, p. 3).
21 January 1937: Malik Muhammad Sharif Sahib reached Rome, Italy, to spread the message of Islam Ahmadiyyat. On this day, he sent his first report to the Markaz about his safe arrival and commencement of activities. (Tarikh-eAhmadiyyat, Vol. 7, p. 296)
22 January
22 January 1982: On this day, Hazrat Khalifatul Masih IIIrh, observing the needs of the Jamaat, urged young individuals who had completed their BA, BSc, MA, or MSc degrees to dedicate their lives to the service of Islam. (Khutbat-eNasir, Vol. 9, pp. 369–373)
22 January 1988: On this day, Hazrat Khalifatul Masih IVrh delivered the Friday sermon in Saba, a small town in The Gambia. During the sermon, Huzoorrh announced the second phase of the Nusrat Jehan Scheme and invited Ahmadis with expertise in every profession and field of knowledge to step forward for service. (Khutbat-e-Tahir, Vol. 7, pp. 55-61)
23 January
23 January 1921: On this day, Hazrat Muslehe-Maudra devised a unique and beneficial plan to foster interfaith harmony and help eliminate prevailing interreligious conflicts in India. Huzoorra proposed that an exchange system be set up between Hindu and Ahmadi students. Huzoorra graciously invited 20 Hindu students to study the Holy Quran in Qadian free of charge. In return, Huzoorra said that Hindu faith leaders should accommodate at least two Ahmadi students who should be taught Sanskrit and the Vedas. Huzoorra said that the Jamaat would bear all the expenses of this project.
Inspired by this proposal, a Hindu student who was studying at a renowned Hindu institution in Kangra came to Qadian. After receiving his education and falling in love with Islam, he accepted Islam. His name was changed to Mahashah Muhammad Omar. (Tarikh-eAhmadiyyat, Vol. 4, p. 266)
Continued from page 1
following: “Islam contributes nothing to the world besides violence and oppression. It is not compatible with America and freedom.”
Such statements highlight a shocking lack of awareness of the immense contributions Muslims have made to global civilisation. It was Muslims who revolutionised mathematics through the development of algebra. Muslim astronomers like Al-Battani and Al-Zarqali created precise star charts and advanced our understanding of the solar year. In the field of medicine, Ibn Sina (Avicenna) wrote groundbreaking works like The Canon of Medicine, which was used as a medical reference in Europe for centuries. The Islamic world also introduced the concept of hospitals as institutions providing organised medical care. Islam preserved and expanded upon Greek philosophy during the Islamic Golden Age, and established some of the world’s earliest universities and libraries, such as Al-Qarawiyyin in Morocco and the House of Wisdom in Baghdad. Furthermore, Islamic governance was built upon principles of justice, equality, and welfare, exemplified by the Constitution of Medina, which set an example for the rest of the world.
Such contributions, along with so many others, have shaped the modern world and continue to benefit humanity in countless ways to this day. However, when one is blinded by hatred against Islam, it becomes easy to overlook or dismiss these remarkable achievements.
So, to say Islam contributed nothing to the world except violence and oppression means that Strickland is either completely oblivious and ignorant to these established facts, or he is aware of the truth yet still chooses to spread such misconceptions and lies on purpose.
Is Islam compatible with Western society?
Strickland made many more factually incorrect statements in his posts, such as the punishment of those who leave Islam being death which is completely false. This has been addressed in the following articles regarding the Islamic stance on the punishment for apostasy: “Apostasy in Islam: PBD Podcast’s ‘Religious Roundtable’ has Muslims distort Islamic teachings” (www.alhakam.org, 23 September 2023), and “Responding to Christian attacks on Islam during PBD Podcast: Apostasy, Ka’b bin Ashraf and Raihana.” (www.alhakam. org, 26 September 2023)
He went on to claim that Islam is incompatible with American values. This misconception could not be further from the truth. Islam, which was revealed over fourteen centuries ago, laid down timeless principles that can be seen in many of the ideals upheld by Western society today.
For instance, Islamic principles align closely with the core American ideals of liberty, justice, and equality. The Holy Quran emphasises freedom of conscience, stating: “There should be no compulsion in religion.” (Surah al-Baqarah, Ch.2: V.257) This resonates deeply with the First Amendment of the US Constitution, which guarantees religious freedom and prohibits coercion in matters of faith.
Historically, Islam has championed justice. The Holy Quran commands: “O you who have believed, be strict in observing justice.” (Surah an-Nisa, Ch.4: V.136)
“O ye who believe! be steadfast in the cause of Allah, bearing witness in equity; and let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness. And fear Allah. Surely, Allah is aware of what you do.” (Surah al-Ma‘idah, Ch.5: V.9)
This commitment to justice parallels the foundations of the American legal system, which emphasises fairness and the protection of individual rights.
Moreover, Islam advocates for the welfare and equality of all individuals. In his Farewell Sermon, Prophet Muhammadsa stated: “No Arab has superiority over a nonArab, nor a non-Arab over an Arab; nor is a white person superior to a black person, nor a black person to a white person –except through piety and good action.”
(Musnad Ahmad, Vol. 5, Hadith 23885)
This universal emphasis on equality echoes the American Declaration of Independence’s assertion that “all men are created equal.”
Glaring double standards
The real issue lies in the double standards applied when it comes to judging Islam and Muslims. It is unfair and illogical to paint an entire group of people with the same brush based on the actions of a few individuals.
When atrocities were committed during the Crusades – such as the siege of Jerusalem in 1099, where thousands of Muslims and Jews were killed by Christians – or during the Spanish Inquisition from the 12th to 19th centuries, where countless Jews, Muslims, and alleged witches were tortured, forced to convert, or executed, we do not label all Christians as terrorists.
Similarly, secular leaders like Joseph Stalin, who was responsible for the deaths of 20–25 million people, or Mao Zedong, whose policies led to the deaths of over 40 million people, do not lead us to condemn all atheists or secular individuals as violent or oppressive.
Why, then, is Islam singled out for the actions of a minority of extremists? This double standard must be challenged.
People like Sean Strickland may appear sincere and genuine in their opinions when it comes to Islam. After all, when you’re constantly bombarded with media stories and videos that label Muslims as terrorists, it’s easy to start believing those stereotypes. The media certainly doesn’t help because terrorist attacks carried out by Muslim extremists receive 357% more press attention in the US than those carried out by non-Muslims. (“Terror attacks by Muslims receive 357% more press attention, study finds”, www.theguardian.com, 20 July 2018)
This overwhelming focus on Muslimrelated violence creates a negative narrative that unfairly defames an entire group. The situation becomes even more challenging when influential figures amplify such biased perspectives. This serves as a reminder that when addressing sensitive issues, we must approach them with caution and wisdom, just as Prophet Muhammadsa demonstrated through his exemplary conduct.
Does Islam really preach violence?
Islam unequivocally condemns acts of unjust violence and terrorism. The Holy Quran declares: “Whoever kills a person – unless in retribution for murder or spreading corruption in the land – it is as if he has killed all mankind. And whoever saves a life, it is as if he has saved all mankind.”
(Surah al-Ma‘idah, Ch.5: V.33)
This verse highlights the sheer sanctity of human life and the responsibility each individual bears toward humanity. Islam teaches peace, compassion, and mutual respect, and these values are not only compatible with Western ideals but are also essential for the betterment of society as a whole. Acts of terrorism and violence carried out in the name of Islam are a betrayal of its true teachings. Islam is a religion of peace, and a true Muslim is one who harms no one. Those who commit such acts are in direct contradiction to the peaceful message of Islam.
Similarly, Prophet Muhammadsa is reported to have said, “Make things easy for the people, and do not make them difficult, and give glad tidings to the people and do not repulse them.” (Sahih al-Bukhari, Kitab al-adab, Hadith 6125)
The Holy Prophetsa himself was the embodiment of peace. He responded to aggression with patience and mercy, even in the face of hostility. His life exemplified how Muslims should strive for peace, kindness, and forgiveness, urging his followers to “spread peace and feed the people” as part of their faith. (Sunan Ibn Majah, Kitab alat‘imah, Hadith 3251)
Elon Musk’s influence on social media and its impact on Islam
The media often plays a significant role in spreading misinformation or fuelling
platform, Musk has contributed to spreading harmful narratives that fuel hate against Islam. He amplifies incidents, like tragic cases of grooming gangs in the UK, where the perpetrators happen to be Muslim.
While these criminals undeniably deserve severe punishment, Musk’s selective focus on Muslims distorts the reality and perpetuates harmful stereotypes. What he conveniently omits is the fact that, “The majority of child sexual abuse gangs are made up of white men under the age of 30.” By cherry-picking incidents and ignoring this broader truth, Musk is not only misrepresenting the facts but also exacerbating anti-Muslim sentiment. (“Most child sexual abuse gangs made up of white men, Home Office report says”, www. theguardian.com, 15 December 2020)
The next step for Muslims?
There is a clear agenda at play. Islamophobic propaganda is spreading like wildfire on social media, and there is a dire need for Muslims to confront this wave of misinformation head-on. It is crucial to not only call out the blatant lies being spread, but also to educate ourselves about our religion so we can effectively counter false narratives.
At the same time, we must reflect inwardly and address issues within our own Muslim community. As Prophet Muhammadsa taught, aiding the oppressor involves stopping them from their wrongdoing. This principle teaches us that while we must challenge external prejudice, we also have a responsibility to try and rectify any problems we may see in the Muslim community. For example, Muslims with extremist views and problematic beliefs which arise as a result of misinterpretations of the text, should be challenged and also called out for their behaviour. As should anyone with such views, regardless of which
negative sentiments about Islam. However, it’s not just the media. Prominent individuals like Elon Musk, owner of Tesla and owner of X (formerly Twitter), with over 200 million followers on X, have also jumped on the bandwagon. Musk has now even gone a step further by supporting controversial figures like Tommy Robinson. Musk has repeatedly stated that social media is the “new media” in today’s society. While there is an element of truth in this, recent events have also shown that social media platforms like X often lack any real accountability, allowing misinformation to spread unchecked. By using his influence on such a
religion they belong to.
The rise in hostility against Islam places us under scrutiny. Our response, as Muslims, will define us. Are we uniting as an ummah and raising a generation that embodies the values of compassion, justice, and service to society?
The real challenge lies in proving through our actions that Islam is a force for good, despite the false narratives being spread. Muslims everywhere must step up, lead by example, and contribute positively to the world around us.
(Asif Munir, Missionary, New Zealand)
From the markaz
Knowledge conquers fear of preaching: Khuddam from USA’s South-East Region blessed with mulaqat
Islamabad, Tilford, UK, 5 January 2025: A group of 16 khuddam from the South-East Region of the USA were graciously granted an in-person mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, at Islamabad, UK.
Introductions
Hazrat Amirul Momineenaa greeted the khuddam and first addressed the amire-qafila, who introduced the group as khuddam from the USA’s South-East Region. Following this, Huzooraa interacted individually with each khadim, enquiring about their family backgrounds, studies, and careers, etc.
The khuddam then sought Huzoor’saa permission to ask questions, which he graciously granted.
Building a strong Ahmadi Muslim identity among the youth
The first question asked by a khadim was
regarding how to instil pride in the Ahmadi Muslim identity among the youth.
Huzooraa said:
“The new generation [of Ahmadis] arriving [in the United States] comprises immigrants from countries such as Thailand, Sri Lanka, Nepal, Malaysia, and so forth. Ask them why they left Pakistan: They left Pakistan because they were deprived of religious freedom. By migrating here [to Western countries], they can at least define themselves as Muslims and practice [Islam]. Therefore, you should explain to those who migrate here in this way that they have emigrated here as Ahmadis in order to live freely as Muslims and to be able to practise their faith. So, be proud to be Muslims.
“As for those who were born here, explain to them that Islam is the religion that Allah the Almighty has defined as the final, complete, and comprehensive sharia, which contains all teachings. Therefore, there is no reason to feel any kind of complex. Currently, apart from the Holy
Quran, there is no other religion in the world whose sharia and holy scriptures are still preserved in their original version. This means that the Holy Quran is the only book about which Allah the Exalted has said that it would be preserved and will remain intact for eternity, and Allah has kept His promise.
[Surah al-Hijr, Ch. 15: V. 10] This is why we should be proud of the fact that we adhere to a sharia that has still been preserved in its original form for 1,400 years. Furthermore, it has imparted a complete teaching that covers all aspects [of life]. We do not need to suffer from any complex in this regard. Worldly people think that they have achieved material gains and in pursuing material gains, some develop a complex; however, the teaching of Islam is such that it has taught everything to Man. The Holy Quran has taught Man about religion, the world, science, business, and service to humanity. The Holy Quran contains such a complete teaching that it is unparalleled. Allah the Exalted has mentioned in the
“Allah Ta‘ala says that your prayers will not be accepted if you are not discharging your duties towards your fellow beings and are not giving their due rights to [them].
Holy Quran that people wonder what kind of book the Holy Quran is, as it covers all aspects of life. [Surah al-Kahf, Ch. 18: V. 50]
Why would people who adhere to such a scripture suffer from any complex?
“Hence, it is necessary that we express our gratitude to Allah because He has enabled us to be Ahmadi Muslims and has enabled us to accept the Promised Messiahas at this time whose advent had been promised by Allah the Exalted. Therefore, there is no reason for us to suffer from any complex; rather, we should ensure that the world follows us and be their guide. We must encourage the peoples of the world to follow us. Therefore, one must not feel any complex whatsoever.
“Analyse each situation and consider the types of questions that arise [when you speak to others] and answer their questions accordingly. Speak to the missionaries for assistance, and if there is something that they do not understand, write to me.”
Faith vs deeds on the Day of Judgement
Another khadim asked what carries more weight on the Day of Judgement: faith or good deeds.
Huzooraa replied:
“Both are very important. Allah Ta‘ala says that whatever you believe, you [must] practise it. [Surah as-Daff, Ch. 61: V. 3] If you say, ‘I am a Muslim,’ and you are not offering the five daily prayers, then you are not following the instructions and commandments of Allah Ta‘ala, because Allah Ta‘ala says, ‘I have created the jinn and the human beings’ – whether they are well-off, rich, or ordinary, normal people –all of them have been created by Allah Ta‘ala to obey His commandments and worship Him. [Surah adh-Dhariyat, Ch. 51: V. 57] So it is also very important to worship Allah Almighty. At the same time, Allah Ta‘ala says that your prayers will not be accepted if you are not discharging your duties towards your fellow beings and are not giving their due rights to [them]. [Surah al-Ma‘un, Ch. 107: V. 1-8] This is also very important.
“If you are not speaking the truth, and you are a liar, then Allah says that this is not a good deed. If you are not serving humanity, then Allah Almighty says, ‘I am not happy with you.’ If you are not serving your parents, Allah Ta‘ala says, ‘I will not even accept your prayers [in that case].’
[Surah al-Isra’, Ch. 17: V. 24] And if you are not dealing with your fellow beings correctly and living with them amicably, then Allah Ta‘ala says, ‘I will not even accept your prayers.’ So both are important.
“This is why the Promised Messiahas said, ‘I have come for two main purposes: firstly, to bring mankind closer to their Creator; and secondly, to make them understand the duties they owe towards their fellow beings.’ So, these are the two things we have to follow. Allah Ta‘ala says that if you do both of these things, then you will be a perfect Muslim, and He will be happy with you.”
Encouraging khuddam to do tabligh
A khadim sought Huzoor’saa advice on how to encourage khuddam to actively engage in tabligh
Huzooraa responded:
“They feel shy because they do not have the [necessary] knowledge. This is surely why they feel shy: It is either because they
“There is no reason to feel any kind of complex. Currently, apart from the Holy Quran, there is no other religion in the world whose sharia and holy scriptures are still preserved in their original version. This means that the Holy Quran is the only book about which Allah the Exalted has said that it would be preserved and will remain intact for eternity, and Allah has kept His promise.
lack knowledge, or they have the complex that people will mock them, or perhaps it is out of fear that by doing tabligh they will be physically assaulted by other people who [would mistake them] for radical Muslims and attack them. It may be a fear of the [authorities] or others; they must rid themselves of this complex.
“Remind them of our teachings and that Allah the Exalted created us for the very purpose of spreading His message to the world. What is the message of Allah the Exalted? Fundamentally, it is love, compassion, peace, and service to humanity: these are our messages.
“Tell them that there are [various] methods for doing tabligh. If you tell an atheist that the Ahmadiyya Muslim Jamaat is truthful, they will say that it may be true, but that they do not care. This is not considered tabligh. You should tell the atheist that the Holy Quran enjoins us to serve humanity and our fellow beings [...], to treat them well, to respect their parents, to take care of your friends, to take care of your neighbours. These are the things that our teachings promote, and they will draw closer accordingly. Tell them that these are the teachings of Islam that Allah the Exalted has provided us in the Holy Quran. There are different methods for doing tabligh and you should teach them these methods, according to the different environments in which they live and the types of people with whom they interact. There are different methods for doing tabligh to atheists; if you tell them that there is only one God, they will say that they do not even believe in God in the first place, so whether there is one or four makes no difference to them; they will say that they accept neither Christianity, nor Judaism, nor Islam. Different situations call for different methods of tabligh
“This is why, as I said before, the first thing is to set about introducing your entire region, your surroundings, and your friends to the teachings of love and peace of Islam. Then, you can progress little by little from
there. In this way, their complex will also vanish. You should also organise seminars where you invite [non-Muslims] and talk about Islam’s viewpoints on contemporary issues. [...] People will attend and take interest, and when they [i.e., the khuddam] see outsiders taking an interest in this way, then the complex of your peers will also dissipate. Thus, every year, there should be gatherings, two to three seminars, to interact with outsiders, and you can also invite your own friends who have a complex. Different situations require different decisions to be made, and you should therefore do so accordingly. Masha-Allah, you have fertile minds.”
Balancing career choices with service to humanity
One khadim enquired what advice Huzooraa would give to the youth when choosing career paths that align with both personal passions and the service of humanity.
In response, Huzooraa emphasised that without personal passion for one’s chosen profession, one cannot truly excel. He noted that it is preferable for individuals to select a career in accordance with their personal inclinations and interests.
Explaining further, Huzooraa observed that lawyers can serve humanity and the Jamaat effectively, just as doctors, teachers, and engineers can each contribute to the Community in their own ways. He pointed out that different professions offer different benefits, and each can be of immense value.
However, Huzooraa highlighted that it is ultimately an individual’s personal ambition which drives them to serve the Jamaat, regardless of the profession they choose.
He added that the fundamental teachings of Islam must never be compromised in the pursuit of a career. One’s daily prayers and opportunities to serve humanity must not be neglected. Huzooraa reiterated that any career can be worthwhile if it aligns with personal passion, adheres to Islamic principles, and preserves one’s commitment to worship and serving humanity.
Advancing education and enterprise among Muslims
A khadim asked about the challenges posed by Western governments’ tough stances on immigration.
In response, Huzooraa remarked that if immigrants are well-educated – whether they are Pakistani, Indian, or of another ethnicity – they will be absorbed into society, and even government officials will accept them.
Huzooraa also noted that, for a considerable time, he has been advising Ahmadis to venture into business and develop their enterprises. He advised Ahmadis and Muslims, more broadly, to advance in this field rather than relying on external support that could be withdrawn at a crucial stage – particularly if those providing it harbour any form of personal or ideological hostility. He underscored the value of financial independence for Muslims.
He observed that Muslims in oil-rich nations, whether in the Middle East or elsewhere, often squander their wealth in American casinos instead of investing and gaining control over the economy; subsequently, they end up seeking assistance
from Western countries. Others, he said, endeavour to strengthen their own nations, whereas many Muslims seem preoccupied only with their personal finances, focusing on the size of their bank balances. Huzooraa described this as an unfortunate state of affairs.
He went on to say that Muslims should engage in business and that current circumstances make it necessary to adopt a well-prepared approach. He stressed the importance of ensuring that Muslims are not subjected to any external pressures or dictated terms in economic matters.
Huzooraa added that he has repeatedly urged Ahmadis to work hard, pursue education, and acquire the expertise needed in their chosen fields.
He also emphasised the importance of producing outstanding scientists, pointing out that few Muslims earn prestigious accolades such as the Nobel Prize, and that the majority of research publications in America are authored by non-Muslims rather than Muslims. Huzooraa called for serious reflection and action to raise educational standards and enhance skills.
He then mentioned that if Muslims continue to spend recklessly – highlighting that while Ahmadis may not possess much, oil-producing countries have substantial resources – they merely consume their
“The prayer that stems from the heart is accepted by Allah Alm “This is why the Promised Messiahas said, ‘I have come for two main purposes: firstly, to bring mankind closer to their Creator; and secondly, to make them understand the duties they owe towards their fellow beings.’ So, these are the two things we have to follow. Allah Ta‘ala says that if you do both of these things, then you will be a perfect Muslim, and He will be happy with you.”
wealth rather than invest it wisely.
Lastly, Huzooraa remarked that unless Muslims come to their senses, little can be done to remedy this situation.
Durood Sharif
Another question pertained to the distinction made in the Durood between the “People of Muhammadsa” and the “People
“There are different methods for doing tabligh to atheists; if you tell them that there is only one God, they will say that they do not even believe in God in the first place, so whether there is one or four makes no difference to them; they will say that they accept neither Christianity, nor Judaism, nor Islam. Different situations call for different methods of tabligh.
“This
is why, as I said before, the first thing is to set about introducing your entire region, your surroundings, and your friends to the teachings of love and peace of Islam.
of Ibrahimas.” The khadim asked about the significance of this wording.
Huzooraa explained that this differentiation highlights the blessings conferred upon Prophet Ibrahimas and how those blessings reached their pinnacle in the person of the Holy Prophet Muhammadsa He further clarified that every Prophet is granted the full measure of potential Allah has decreed for them, with the Holy Prophetsa possessing the highest potential overall.
Huzooraa stated that Prophet Ibrahimas is described as the Father of Prophets because two major lines of prophethood originated from him – through Prophet Ishaqas and Prophet Isma’ilas. Many Prophets descended from Prophet Ishaqas, and the Holy Prophetsa came from the lineage of Prophet Isma’il as. The greatest manifestation of blessings granted to Prophet Ibrahimas appeared when he raised the foundations of the Ka‘bah, praying that a Prophet be raised among his progeny to fulfil the laws of God. Huzooraa said that Allah the Almighty accepted this prayer by sending forth the Holy Prophet Muhammadsa
Huzooraa further explained that
previous Prophets were largely sent to specific communities, whereas the Holy Prophetsa was appointed for the whole of humanity. Nevertheless, as the entire world has yet to accept Islam, believers continue to recite the durood, asking that the same divine favour shown to Prophet Ibrahimas might be showered upon the Holy Prophetsa, so that his teachings may spread globally. This, Huzooraa emphasised, does not imply that Prophet Ibrahimas holds a higher status than the Holy Prophetsa; rather, the status of the Holy Prophetsa is the highest of all.
To explain this, Huzooraa offered the example of fruit-bearing trees. He noted that while a certain tree might produce a thousand or fifteen hundred fruits, another tree can yield many thousands. The “tree” of Prophet Ibrahimas reached its maximum capacity in terms of divine blessings, whereas the believers now pray that the “tree” of the Holy Prophetsa may bear fruit to its utmost potential – a limit known only to Allah. Huzooraa emphasised that just as Allah granted the fullest measure of potential to Prophet Ibrahimas, believers beseech Him to continue granting unbounded blessings to the Holy Prophetsa according to his unparalleled status. Since Allah the Almighty has promised that Islam will ultimately spread worldwide, it is incumbent upon believers to pray and strive for that universal acceptance.
Huzooraa said that the example of Prophet Ibrahimas is used in the durood because the line of prophethood continued through his descendants, culminating in the Holy Prophetsa. However, Huzooraa pointed out that the divine commission of the Holy Prophetsa as the Prophet for all humanity is an ongoing mission, as Islam continues to spread throughout the world. He explained that the purpose of reciting the durood is
to pray for the Holy Prophetsa to receive blessings on the widest scale, as well as to motivate believers to work actively towards conveying his message to every corner of the earth.
Huzooraa then discussed the meaning of the prayer contained within the durood When reciting phrases such as “salli,” believers invoke Allah’s blessings upon the Holy Prophetsa, asking that reverence for him be instilled in people’s hearts – just as Prophet Ibrahimas was honoured in his time. The subsequent phrase, “Allahumma baarik,” is a plea for these blessings to continue flourishing indefinitely rather than diminishing. This prayer, therefore, seeks that the Holy Prophet’ssa God-given potential be perpetually realised and enhanced by Allah’s grace.
Lastly, Huzooraa stressed that someone who utters the durood sincerely and understands its true significance will not remain idle. Rather, they will be moved to combine heartfelt supplication with concerted efforts to unite humanity under the banner of the Holy Prophet Muhammadsa
Spreading the message of Islam Ahmadiyyat
One khadim referenced Huzoor’saa recent statement that the ultimate objective for Ahmadi men and women is to spread and teach the message of Islam Ahmadiyyat, and asked how this objective could be achieved.
In response, Huzooraa asked whether the khadim was offering all five daily prayers. Upon receiving confirmation, he advised that one should supplicate during these prayers for Allah the Almighty’s help in reaching that goal.
He further explained that individuals
should read the Holy Quran, study its meanings, translations, and commentaries, and strive to act upon all its commandments and injunctions. By following every commandment revealed by Allah the Almighty and adhering to the sunnah of the Holy Prophetsa, a person would become a true Muslim. In such a state, continued supplication would attract Allah’s assistance, which, in turn, would make it easier to convey the message of Islam Ahmadiyyat.
Elaborating on what the message of Ahmadiyyat entails, Huzooraa described it as the message of true Islam. He emphasised that the first step is to develop a personal connection with Allah the Almighty and never to neglect any prayer, since all five daily prayers are obligatory and must be offered with complete focus. He then reiterated that reading the Holy Quran and understanding its commandments are essential for putting them into practice and sharing the message with others. This, Huzooraa said, is the only way to successfully spread the message of Islam.
Conclusion
At the conclusion of the session, the khuddam thanked Huzooraa for the blessed opportunity to meet him and briefly shared their experiences. Huzooraa asked them about their stay, including accommodation, travel arrangements to Mubarak Mosque, and meals. The khuddam shared that they had also met some elders of the Jamaat during their visit, which had been both beneficial and enjoyable.
Before departing, a group photograph was taken. Huzooraa then graciously gifted pens to all the khuddam, bringing the mulaqat to a close.
(Report prepared by Al Hakam)
David Samuel Margoliouth, English
“The world can never progress with harshness and rigidity. It proves to be very useful if a matter is decided through mutual understanding and love.”
- Hazrat Khalifatul Masih II’s parting message to Professor Margoliouth –
16 December 1916
I married my first cousin – So did Darwin, Einstein and Queen Victoria Opinion
Nusrat Jahan Idrees
Final-year PhD researcher in the field of Oncology
Yes, I married my first cousin. Shocking? Improper? Perhaps to those who thrive on misplaced moral outrage.
Cousin marriage is a topic that makes some people clutch their pearls while conveniently ignoring the fact that some of the greatest minds in history married their cousins.
So, let’s look at the facts.
Charles Darwin, the father of evolution, married his first cousin. Albert Einstein, the genius who redefined physics, also married his first cousin. What about Queen Victoria and Prince Albert? You guessed it: First cousins.
Before the anti-cousin-marriage bandwagon hyperventilates, let’s step back and examine the history, statistics and science behind cousin marriage.
Cousin marriage: A royal tradition
Historically, cousin marriage was the gold standard among the elite. Why? Because marrying within the family kept wealth, power and political alliances intact. Royal families from Europe to the Middle East practised it without batting an eyelid. Queen Victoria and Prince Albert’s union wasn’t just a marriage – it was a strategic alliance that strengthened the British monarchy.
British royal history is full of cousin marriages: Queen Victoria and Prince Albert, King George IV and Caroline of Brunswick, King Edward VII and Queen Alexandra. Just to name a few.
And yet, somehow, we now treat cousin marriages as taboo. Why the sudden shift?
Let’s talk numbers: What are the risks, really?
Cue the horrified gasps: “But what about the children?!”
Critics of cousin marriage often scream about genetic risks without actually understanding the statistics.
Here’s the truth. The risk of birth defects in children of first cousins is around 4-6%, compared to 2-3% in the general population. (Majeed, A., & Khan, N. (2018), “Keeping it in the family: Consanguineous marriage and genetic disorders, from Islamabad to Bradford”, BMJ, 365, l1851, https://doi. org/10.1136/bmj.l1851)
Yes, there’s a slight increase, but let’s keep things in perspective. Compare that to the risks posed by smoking, alcohol, or drugs
during pregnancy, which can skyrocket the chances of complications. (Smith, J., & Doe, A. (2019), “The interaction between maternal smoking, illicit drug use, and alcohol consumption associated with neonatal outcomes”, Journal of Public Health, 42(2), 277–284, https://doi.org/10.1093/ pubmed/fdz010) Somehow, those risks don’t provoke the same level of outrage.
Meanwhile, one in four pregnancies in the general population has some sort of complication. Are we banning everyone from procreating because of that? No, we’re not.
It’s worth noting that the risk of genetic issues in cousin marriages only becomes significant when hereditary genetic diseases are prevalent within the family. However, there’s a simple solution: Genetic screenings.
These tests can identify potential risks and ensure couples make informed decisions about having children. Problem solved, without the moral panic.
Science to the rescue: Darwin and Einstein didn’t seem too worried
Let’s revisit Charles Darwin, who married his first cousin, Emma Wedgwood. Darwin meticulously studied the effects of cousin marriage on his children and found – well, not much. Most of his kids were healthy, and three went on to have distinguished careers.
Albert Einstein also tied the knot with his cousin Elsa. Last time I checked, their unions didn’t plunge civilisation into ruin.
Studies in places where cousin marriage is common – such as South Asia and the Middle East – show that most families do just fine. Culture and context matter. If it’s normal and accepted, the taboo factor is non-existent.
Ethics in the age of “anything goes”
Here’s where things get truly ridiculous. We live in an era where people can identify as cats, dogs, or even celestial beings. If society can embrace that level of individuality, why is cousin marriage – a legal, consensual union in many countries –suddenly crossing the line?
If cousin marriage were ever banned, I suppose the solution would be simple: I’d just identify as a non-relative and marry my cousin anyway. Problem solved, right?
The truth is that dictating who people can and can’t marry is a slippery slope. Love and marriage are personal choices. Unless we’re talking about harm – and, as we’ve seen, the “harm” from cousin marriage is statistically negligible – what’s the big deal?
Let’s talk about the real risks of childbirth
Want to worry about something that genuinely harms unborn children? Let’s start with smoking, which increases the risk of premature birth and low birth weight. (Delcroix-Gomez, C., Delcroix, M.H., Jamee, A., Gauthier, T., Marquet, P., & Aubard, Y (2022), “Fetal growth restriction, low birth weight, and preterm birth: Effects of active or passive smoking evaluated by maternal expired CO at delivery, impacts of cessation at different trimesters”, Tobacco Induced Diseases, 20, 70, https://doi. org/10.18332/tid/152111)
Or how about alcohol? Drinking during pregnancy can lead to Fetal Alcohol Syndrome, with devastating consequences. (Popova, S., Charness, M. E., Burd, L., Crawford, A., Hoyme, H. E., Mukherjee, R. A. S., Riley, E. P., & Elliott, E. J. (2023), “Fetal alcohol spectrum disorders”, Nature Reviews
Recreational drugs? A minefield of potential problems. Of course, why discuss banning these things when they generate millions in revenue? Can’t risk harming businesses, can we?
And yet, people readily overlook these facts while dramatically condemning cousin marriages. Why the double standard?
The hypocrisy of the ban debate If cousin marriage were truly the end of the world, how do we explain the success of countless families; royal, scientific and ordinary?
The bans on cousin marriage in some countries are a strange mix of cultural bias and pseudoscience. They’re not grounded in reality or evidence. Meanwhile, countries like the UK have long allowed cousin marriage without societal collapse. Funny how that works, isn’t it?
Religious perspectives on cousin marriage
From a religious standpoint, cousin marriage is far from controversial.
In Islam, it is both allowed and widely practised. The Prophet Muhammad, peace and blessings of Allah be upon him, married his first cousin Zainabra bint Jahsh, and his daughter Fatimahra was married to her father’s cousin, Alira
The Quran does not prohibit cousin marriage; instead, it emphasises the importance of mutual consent and ethical treatment in all marriages.
Similarly, other religious traditions, including Judaism and Christianity, do not universally forbid cousin marriage. In many biblical accounts, marriages between cousins were common and unremarkable.
This religious acceptance highlights a key point: Cousin marriage has been a culturally and spiritually normal practice for centuries. It’s only in recent times – and largely in Western contexts – that it has become stigmatised. I married my first cousin and gave birth to two beautiful, healthy boys, and guess what? The world didn’t really end. I’m not saying cousin marriage is for everyone, but let’s stop pretending it’s some great moral failing. If it’s good enough for Darwin, Einstein and Queen Victoria, maybe it’s time to rethink the stigma.
And hey, at least I’m not trying to identify as a cat.
Memories of my great-grandfather
Captain Naimatullah Siddiqui
This article has been compiled and written by Zeenath Malik the great-granddaughter of Captain Naimatullah Sahib. She gives a special thanks to Sana Siddiqui, Captain Sahib’s granddaughter, for sharing recollections of her grandfather.
Naimatullah Siddiqi Sahib was the son of Hazrat Master Faqirullah Sahibra, a Companion of the Promised Messiahas. As a ship captain, he had the honour of transporting Maulvi Imam Din Sahib, a missionary of the Jamaat, to Indonesia. He was a member of Majlis Intikhab-
My great-grandfather Captain Naimatullah Siddiqui embraced Ahmadiyyat when he was only twenty-five. He visited his maternal aunts in Qadian, where he had the opportunity to sit and have dinner with Hazrat Mirza Bashir-ud-Din Mahmud Ahmad, Khalifatul Masih IIra and his companions. He was so impressed by the affection of Huzoorra, the kindness of the people, and the pious atmosphere of Qadian, that he decided to enter into the fold of Ahmadiyyat.
He wrote a letter to Huzoorra stating his wish to join Islam Ahmadiyyat. Huzoorra wrote back to him on the same letter and asked him to seek permission from his father first. My great-grandfather then sought his father’s permission to join Islam Ahmadiyyat. His father resonated with his feelings and told him that he believed in Islam Ahmadiyyat too and had been thinking about joining them. At the age of 25, my grandfather took the Bai’at. Soon after, he went to join the merchant navy and became captain.
My great-grandfather had a very strong relationship with God. Extremely punctual in his prayers, he never missed a single
e-Khilafat (Khilafat Electoral College) and participated in the election of the fifth Khalifa. He had the opportunity to serve for a long time as Secretary Rishta Nata in the Philadelphia Jamaat. Siddiqui Sahib was deeply committed to Khilafat and the Jamaat system.
Siddiqui Sahib’s father left the Jamaat in Qadian and joined the Lahori Movement in Lahore. However, in 1944, he returned to Qadian and renewed his Bai‘at under Khilafat. Throughout this period, Master Sahib’s wife (and Captain Naimatullah Sahib’s mother) remained a devout Ahmadi.
one. Every night, he would gather all of us to perform Maghrib and Isha prayers in congregation. For Friday prayers, he always dressed immaculately in his freshly ironed shalwar kameez, reflecting his respect for the occasion. Daily recitation of the Holy Quran was a cornerstone of his routine. Honesty was one of his core principles, and he consistently advised us to always speak the truth, no matter the circumstances. In all his life, I never heard him utter a lie, not even as a joke. He often reminded us that God loves those who uphold honesty.
Alongside this, he firmly believed in the blessings of financial sacrifices. A model of generosity, he remained regular in his Chanda payments and even contributed on behalf of his late parents. Financial help to those in need was another way he expressed his faith—quietly assisting those too hesitant to ask for help.
He encouraged us to pray fervently and personally prayed for every member of our family, from his children to their grandchildren. His prayers extended to everyone he knew. Never once did I see him
worry; a deep contentment and unwavering happiness defined his character. His trust in God’s support, no matter the situation, was absolute. I would always hear him say Alhamdulillah and Astaghfirullah numerous times a day. He was always very grateful even for the smallest things God gave him. My great-grandfather’s love and loyalty for Khilafat was immense. He was initiated into the Electoral College for the election of a Khalifa. He was called to attend the meeting for the College after the demise of Hazrat Khalifatul Masih IIIrh for the election of his successor. He was on duty in the Navy as Captain and could not attend the meeting. In 2003, after the demise of Hazrat Khalifatul Masih IVrh, he was called once again to London for the meeting. When the proceedings started, different people were nominated for Khilafat. All those people would get up when their names were called. When Hazrat Mirza Masroor Ahmadaa got up, my great-grandfather noticed that there was so much Godly light emanating from his face that he immediately decided to vote for him. He was not the only one to witness this aura of Huzooraa; almost all the hands went up in his favour. Allah the Almighty had put his name in their hearts at that very moment. It not only shows his true love and devotion to Khilafat but also his piety. My great-grandfather had the greatest and the sincerest love for his family. He was so loving and kind that he never raised his voice in anger at anyone. He would laugh and smile with everyone. He had a very happy and jovial disposition that was reflected in him until his last moments in life. He respected everyone and showed utmost hospitality towards those who would visit him.
He stressed the importance of honesty and education before his kids. He lived his daily life on a set schedule and always made his own bed well into his 90s. He always kept everything very organised and clean. In his later years, his favourite thing was to look at picture albums of his family that he himself had made with immense love throughout his life. Those who saw him or met him would always say that he was one of the best people they ever came across. I feel blessed to say that Captain Naimatullah Siddiqui Sahib was my great-grandfather.
Peace Symposium held by Lajna Imaillah Perth, Western Australia
Wafiiqah Bhugeloo-Hadi
General Secretary, Lajna Imaillah Perth, Australia
Lajna Imaillah Perth, Western Australia, held its second Peace Symposium on 16 November 2024 at the Nasir Mosque with 87 attendees. The symposium focused on the pivotal role women play in promoting peace
and human rights whilst fostering unity, celebrating cultural diversity and addressing global challenges through a collaborative approach. The programme featured a variety of speakers who underlined the importance of supporting social justice initiatives, engaging with local cultural organisations, advocating for human rights and fulfilling civic responsibilities such as voting. Some
of the speakers included Senator Fatima Payman, Senator for Western Australia; Dr Renae Barker, Law and Religion Expert, University of Western Australia; and Ms Sky Dawson, Buddhist Women’s Association, Western Australia. Samina Rashid Sahiba, Sadr Lajna Imaillah Perth and my humble self presented practical actions to foster
peace and create justice in the world in the light of various addresses delivered by Hazrat Khalifatul Masih Vaa. An attractive exhibition on peace, justice and harmony left the attendees with profound reflections on their roles in contributing to a just society. The symposium concluded with silent prayer followed by dinner.
Zeenath Malik
Ishaat Desk, Lajna Imaillah Virginia North
President Mahama attends 92nd Jalsa Salana Ghana
Jamaat-e-Ahmadiyya Ghana held its 92nd Jalsa Salana on 9-11 January 2025 at
Muhammad Jamal Niger Correspondent
Jamaat-e-Ahmadiyya Niger held its 17th Jalsa Salana on 27-29 December 2024 at Mohamadabad (Guidan Rumji). Mahamane Bello Sahib served as the officer in charge of the Jalsa Salana. A core team was established to oversee preparations. Delegations began arriving on 26 December and were warmly welcomed.
The first day of Jalsa Salana began with the congregational Tahajjud prayer, followed by Fajr prayer and dars. After the Jumuah prayer, the participants listened to the live Friday sermon, delivered by Hazrat Khalifatul Masih Vaa, via MTA. This was followed by the flag-hoisting ceremony, led by Asad Majeeb Sahib, Amir Jamaat-eAhmadiyya Niger.
Each day began with Tahajjud prayer, followed by Fajr prayer, Dars-ul-Quran and insightful sessions. The Jalsa provided an opportunity for members to strengthen their connection with Khilafat and deepen their understanding of faith through speeches and question-and-answer sessions. The Jalsa also featured inspiring addresses on key topics such as human rights and the
Bagh-e-Ahmad, Winneba. The Jalsa was attended by over 39,000 Ghanaian Ahmadi Muslims from all parts of the country as well as traditional leaders and high-ranking political leaders. Prominent among the
were Amir
Amir
and delegates from various countries of Africa.
The newly-inducted President of the Republic of Ghana, H.E. John Dramani
17th Jalsa Salana held in Niger
significance of Jalsa Salana.
Jamaat-e-Ahmadiyya Niger, being a relatively new Jamaat, achieved a significant milestone during this Jalsa through the historic privilege of sharing a live screen with Hazrat Amirul Momineenaa for the very first time in Niger’s history. Jamaate-Ahmadiyya Niger had the honour of attending the concluding session of the Jalsa Salana Qadian, featuring Huzoor’saa address. Niger was included in the live transmission alongside other African countries, making this event a source of great joy for the Jamaat members. It further strengthened their bond with the blessed institution of Khilafat. Hazrat Khalifatul Masih Vaa also granted permission to the khuddam of Niger to recite a poem.
The Jalsa Salana was covered by ORTN, the national TV channel, which presented a report about Jalsa Salana during prime time. In addition, Anfani and Sarounia extensively covered the Jalsa Salana, broadcasting detailed reports on their respective channels. The radios of these three channels, along with the Radio of Guidan Roumdji city, also provided extensive media coverage of Jalsa Salana.
Mahama, also attended the Jalsa and during his address, he called on Ghanaians to emulate the Ahmadiyya Muslim Jamaat to be able to overcome the challenges of the country.
Describing it as timely and apt, the President said that the theme for the Jalsa did not only reflect but was also a profound reminder of the country’s core values; justice, peace and unity. He commended the remarkable ability of the Jamaat to convene such large gatherings with breathtaking harmony and discipline. These ideals and principles, he said, were in short supply, and therefore, called on the country to learn from the Jamaat.
President Mahama expressed profound gratitude to Ahmadi Muslims in Ghana for their prayers. He said:
“I was on these grounds last year, and I sought your prayers and support to be able to achieve the desire that we all had on our hands. Allah listened to our supplications, and today it has become a reality. So, I have come back to these grounds to say thank you to you and thank you to Allah for His blessings on us.”
Alhaji Maulvi Mohammed Bin Salih, Amir and Missionary-in-Charge of Jamaat-e-Ahmadiyya Ghana, expressed immense gratitude to the President for attending the Jalsa Salana as his first public engagement, 48 hours after being sworn in as the President of the Republic of Ghana. He earnestly appealed to the newly elected government to uphold principles of fairness and integrity, cautioning against political and economic nepotism or cronyism, which could undermine justice and endanger the nation’s peace and security.
Alhajj Abass Bin Wilson Ghana Correspondent
dignitaries
Jamaat Nigeria,
Jamaat Benin
Photo credit: AMJ Ghana Photo
The True Revolution – Part 11
The Holy Prophet as the epitome of all Prophetic virtues
English translation of Inqilab-e-Haqiqi
An address by Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, Khalifatul Masih II, al-Musleh al-Mau‘ud
Delivered at Jalsa Salana Qadian on 28 December 1937
The Age of the Holy Prophetsa
The Holy Prophetsa; The epitome of the Excellences of the former Prophets
The Holy Prophetsa was Adamas in terms of being appointed as the Khalifa of Allah the Exalted. The task of establishing true culture and civilisation was entrusted to him. He was also Noahas by virtue of being told by God:
That is, his message included the message of Noahas. He was Abrahamas as God told him:
That is: ‘Muhammadsa We enjoin you to become [and embody the attributes of] Abrahamas.’ If one were to argue that this was merely a [divine] injunction, then what is the proof that he truly became like Abrahamas? So we say that the proof, too, lies in the Qur’an. God says:
The words,
(and I am not of those who associate gods with God) have also been used with reference to the Holy Prophetsa. He too was told by Allah the Exalted to announce before the world that I have been appointed the standard bearer of divine unity. At another place God says:
That is to tell the people: ‘God has guided me to the right path, the path of Abrahamas and he was not from amongst the idolaters.’ Here, ‘polytheist’ transcends its conventional meaning, describing someone whose heart and mind are not fully yielded to God’s guidance, characterised by a lack of unwavering trust and complete reliance on Him. When the Holy
Prophetsa declared that God Almighty had also guided him along the path of Abrahamas, one might ask that Abrahamas surrendered to God Almighty in his entirety and when commanded by his Lord:
That is, [to submit], he replied:
(I have already submitted to the Lord of all the worlds.) Did the Holy Prophetsa do the same? God told the Holy Prophetsa to say: ‘I too have submitted. My prayer, sacrifice, my life and my death are all for Allah, the Lord of all the worlds. I have so immersed myself in my Lord, that my mind and intellect are imbued with complete thoughts of Him.’ Here the words
(He has no partner) mean the affirmation of perfect unity and oneness. In this verse, the Holy Prophetsa is told to say: ‘I have been instructed by God to follow this great teaching. In other words, I am not merely imitating the teachings and practices of Abrahamas; rather, I have received these teachings directly from God Almighty. Furthermore, you question whether I hold the same status as Abrahamas or not. In truth, I have transcended even Abraham’sas rank and:
That is, I declare myself to be the first Muslim just as Abrahamas claimed
(I have submitted to the Lord of the worlds), and I, too, echo his words. Chronologically, Abrahamas was the first to do so, making him
(the first Muslim). However, being the first in terms of time is of little importance. It is more significant to be foremost in terms of status. By this standard I am
(the first Muslim) and Abrahamas comes after me.
The Excellences of the Holy Prophetsa
The Holy Prophetsa also possessed the excellences of Mosesas. In Surah alMuzzammil God says:
Photo by Vincent Marcini on Unsplash
As the Holy Qura’n reveals, this resemblance is not a comparison of peers [of the same ranks]; rather, it is an analogy between the superior and the inferior. Therefore, the distinctions possessed by the Holy Prophetsa over Mosesas are clearly mentioned in the Holy Qura’n. The examples include the following:
God Almighty says that He gave Mosesas a book, which was
(a detailed exposition of all things). He further says:
“
That is: if you contend that since Mosesas was given a complete code of guidance therefore the teachings brought by the Holy Prophetsa must be forged then the response to your allegations is that it is not something fabricated; rather, it has been prophesied in earlier scriptures and this book fulfils those prophecies and include within itself a detailed exposition of all things. It is a guidance and mercy for those who believe. [According to this verse] the book of Mosesas gave news of a future revelation. Therefore, there is no question of it being without purpose. It must have contained greater excellences for the book of Mosesas have mentioned it as well, otherwise, what purpose would it have served after the book of Mosesas?
Mosesas said:
God Almighty’s answer was concise: [Thou shalt not see Me, but look at the mountain; if it remains in its place, then shalt thou see Me.]9 Some commentators have said that God Almighty showed Himself to Mosesas. Others argue that He did not. Nevertheless, the Holy Prophetsa never asked God Almighty to show him His being. Instead it was God Almighty who said: ‘We have shown him our face.’ We can only speculate as to whether Mosesas saw God Almighty or not. But, about the Holy Prophetsa God Almighty says:
That is: “We have stood face to face with him in the same way as the two bows of archers face each other. We have seen each other clearly. Muhammadsa was as near to Us as the two ends of a bow, perfectly aligned with each other. That is how near we were. We were so close that we were harmoniously connected. Thus, it is as if Allah the Exalted blessed the Holy Prophetsa with something even greater than what Mosesas had requested.
The third distinction the Holy Prophetsa has been blessed with over Mosesas is that Allah the Exalted says of the latter:
(Allah spoke to Mosesas particularly.) However, with reference to the Holy Prophetsa He says:
We have sent revelation to you, as was sent to Noahas and the Prophets after Him. And We have bestowed you with the excellences of Abrahamas, Ishmaelas, Isaacas, Jacobas, the progeny of Jacobas, Jesusas, Jobas,
When you stand up in prayer, it is necessary for you to have firm faith that your God has power over all things.
Jonahas, Aaronas and Solomonas. The book that was given to Davidas has been given to you. We have also blessed you with the discourse with which We blessed Mosesas.”
The revelation of the Holy Prophetsa encompassed that of Mosesas and all the other prophets. It possessed the greatness of the revelation of Noahas and the other messengers and like Mosesas it was revealed to him directly. Indeed his revelation held a distinction over Moses’as, in so much as Mosesas narrated his revelation to his people in his own words. For example, if a person is told to convey news about someone’s illness, if the sick party is the brother or father of the person to whom they tell, it is entirely possible that they will convey the message by saying, “my brother” or “father” has fallen ill instead of relaying the exact words. Hence although Mosesas was blessed with a direct revelatory discourse, he would communicate it in his own particular manner. In the time of the Holy Prophetsa, however, [spiritual advancement] had reached its pinnacle. This required a perfect and complete law. It was therefore necessary that the exact words of the revelation be preserved. Hence, Allah the Exalted says:
Mosesas would record the import of the revelations he received from Us. He understood the revelation fully, but would express it in his own words. This was not the practice of God with the Holy Prophetsa with regard to whom He took it upon Himself to collect and preserve His teaching. He [instructed the Holy Prophetsa] to recite and record His exact words by penning them down and not interpret them independently. God says:
We have sent this exhortation, and We will be a guardian over its words and soul. The protection of this revelation was not the responsibility of the Holy Prophetsa
The Holy Prophetsa also possessed the excellences of Jesusas. Allah the Exalted says (about the attributes) of Jesusas:
(We strengthened him with the Holy Spirit). In comparison, with reference to the Holy Prophetsa , however, He says:
Say, ‘O Muhammadsa The Spirit of holiness has brought it down from thy Lord with truth, that He may strengthen those who believe, and as a guidance and glad tidings for Muslims.’
Jesusas referred to the Law as a curse, by which he meant that to follow it blindly and neglect to purify one’s inner self was an accursed thing. Similarly God says in the Holy Qur’an:
So woe to those who pray, but are unmindful of their Prayer. They like to be seen of men.
The word ﻞیْوَ (woe) was also used by Jesusas to describe the futility of superficial observances of the Law. He did not mean that prayer, fasting, giving alms or looking after the poor and destitute were actions that were intrinsically cursed, rather that superficial acts of piety which brought no benefit to the inner self were damnable. However, Christians have mistakenly understood Jesus’as words to mean that prayer, fasting [and other pious acts] are all accursed. Similarly, God says in the Holy Qur’an:
What reaches Allah is not the outward act of sacrifice, but the genuine intention and love that drives it. This principle was imparted by Jesusas
Endnotes:
1. Surely, We have sent revelation to thee, as We sent revelation to Noah. (Surah an-Nisa’, 4:164) [Publishers]
2. And now We have revealed to thee, saying, ‘Follow the way of Abraham who was ever inclined to God and was not of those who set up equals to Him.’ (Surah anNahl, 16:124) [Publishers]
3. Say, ‘This is my way: I call unto Allah on sure knowledge, I and those who follow me. And Holy is Allah; and I am not of those who associate gods with God.’ (Surah Yusuf, 12:109) [Publishers]
4. Say, ‘As for me, my Lord has guided me unto a straight path—a right religion, the religion of Abraham, the upright. And he was not of those who join gods with God.’ Say, ‘My Prayer and my sacrifice and my life and my death are all for Allah, the Lord of the worlds. ‘He has no partner. And so am I commanded, and I am the first of those who submit.’ (Surah al-An‘am, 6:162-164)
[Publishers]
5. ‘I have submitted to the Lord of the worlds.’ (Surah al-Baqarah, 2:132) [Publishers]
6. Verily, We have sent to you a Messenger, who is a witness over you, even as We sent a Messenger to Pharaoh. (Surah al-Muzzammil, 73:16) [Publishers]
7. It is not a thing that has been forged, but a fulfilment of that which is before it and a detailed exposition of all things, and a guidance and a mercy to a people who believe. (Surah Yusuf, 12:112) [Publishers]
8. ‘My Lord, show Thyself to me that I may look at Thee.’ (Surah Al-A‘raf, 7:144) [Publishers]
9. The Bible narrates this incident in the following words: you cannot see my face, for no one shall see me and live. Exodus, New Revised Standard Version Updated Edition, 33:20, [Publishers]
10. Then he drew nearer to God; then he came down to mankind, so that he became, as it were, one chord to two bows or closer still. (Surah an-Najm, 53:9-10) [Publishers]
11. Surely, We have sent revelation to thee, as We sent revelation to Noah and the Prophets after him; and We sent revelation to Abraham and Ishmael and Isaac and Jacob and his children and to Jesus and Job and Jonah and Aaron and Solomon, and We gave David a Book. And We sent some Messengers whom We have already mentioned to thee and some Messengers whom We have not mentioned to thee—and Allah spoke to Moses particularly—. (Surah an-Nisa’, 4:164-165) [Publishers]
12. Surely upon Us rests its collection and its recital. So when We recite it, then follow thou its recital. (Surah al-Qiyamah, 75:18-19) [Publishers]
13. Verily, We Ourself have sent down this Exhortation, and most surely We will be its Guardian. (Surah al-Hijr 15:10) [Publishers]
14. Strengthened him with the Spirit of holiness. (Surah al-Baqarah, 2:88) [Publishers]
15. Say, ‘The Spirit of holiness has brought it down from thy Lord with truth, that He may strengthen those who believe, and as a guidance and glad tidings for Muslims.’ (Surah an-Nahl, 16:103) [Publishers]
16. So woe to those who pray, but are unmindful of their Prayer. They like to be seen of men (Surah alMa‘un, 107:5-7) [Publishers]
17. Their flesh reaches not Allah, nor does their blood, but it is your righteousness that reaches Him. (Surah al-Hajj, 22:38) [Publishers]
To be continued...
(Translation by Fazl-e-Umar Foundation, English Section)
Hazrat Mirza Ghulam Ahmad, the Promised Messiah & Imam Mahdias
Mahdi
100 years ago...
From 1924’s memorable Europe tour to 1925’s literary milestone
The legacy of Hazrat Musleh-e-Maud
Hazrat Maulana Abdur Rahim Dardra (1894-1955)
The year 1924 is a memorable year. The convening of the Conference on Living Religions in London marks an epochmaking event in the history of religions. The visit of His Holiness, Hazrat Khalifatul Masih II[ra] to London, Paris, Rome, Haifa, Damascus, Cairo, and Jerusalem reminds us, among various other important events, of the similar historical visit of Hazrat Omarra to Jerusalem.
And the laying of the foundation stone of the first London mosque establishes Islam without a doubt in the very heart of Europe. History shows that Britain experienced remarkable changes with the coming of Augustine and William the Conqueror. The son of the Promised Messiahas combines in him both. He looks august, and he has been named “Ul al-‘Azm” (William) by God.
The New Year, therefore, we hope, will bring us a step nearer towards the coming deep and mysterious spiritual change in the minds of the British people.
The year 1925 inaugurates The Review of Religions in Britain. With its dawn, The Review of Religions enters a new phase of life. From the centre of the East, it comes to the centre of the West. From the sunny seat of spirituality, it is at once translated into the dark, foggy, snowy and smoky lands of materialism.
The Review of Religions was planted in 1902 by the blessed hands of the Prince of Peace, [Hazrat Mirza Ghulam Ahmadas], and growing with the age of our century, it has taken root in distant quarters. It has travelled on its onwards march of progress, and from the dry to the wet parts of the
globe. And with the change of climate, it naturally works a corresponding change in the circle of its readers. From litholatry, dendrolatry, pyrolatry and zoolatry, it has now come to fight with Mars, Mammon, Minerva, and Bacchus.
The New Year has begun with hope on all sides. The Archbishop of Canterbury sounds a note of “Unity” in his message of the hopeful New Year. He detects the characteristic trend of the hour, which he calls “the growing sense of Unity – a unity that is real and that demands expression.”
“We find it,” he says, “in field after field”; science, industry, politics and international matters all point to the same. “The heart hungers to overleap even the racial barriers once deemed impassable, and we are trying to find harmony even in the clash of colour.”
Why is it so? We ask the Primate. Why is the spirit of Unity pervading the whole Universe? Why is it that there is only One who impresses His mark on the diverse creation? Why not three or more? Is it not a bad omen for Pauline Christianity? Does it not show that the days of trinity are numbered? Most surely, we are convinced, with the Primate of England, of the fact that the “spirit which is astir on behalf of Unity is astir from God.” He is One and Single. He has no son or daughter. The universal signal of Unity is surely a death knell for trinity.
Let us then associate no partners with God, as this is a crime that He never forgives. He says:
“The heavens may almost be rent thereat, and the earth cleave asunder, and the mountains fall down in pieces, that they associate a son to the Beneficent God.”
[Surah Maryam, Ch.19: V.91-92]
Let us begin the New Year with a
heavenly note that was sounded to the world years ago by the Promised Messiah, may he rest in peace. He says:
“There is a stir in the heavens for the propagation of truth, Angels are descending upon the souls of the righteous people.
The freedom-loving people of Europe are awakening towards this,
Life has begun to pulsate all of a sudden in the erstwhile dead.
The sensible folk are bidding farewell to trinity,
Their very souls thirst again for the sweet fountain of Unity.
Some lovely rose-bud has opened in the orchard of faith,
The zephyr has come from there intoxicated.
I can now feel the scent of my Joseph, Call me possessed, but I am expecting him every minute.
Everywhere, in every clime, idolatry is on the wane,
Man-worship has not left a scintilla of respect for it,
There is a movement from on high towards the Unity of the Creator,
The hearts are with us, though lips continue uttering nonsense.
Hearken to the call of heaven, ‘The Messiah has come, the Messiah has come!’
Listen to the earth as it says: The glorious leader has come.
The heavens rain sign after sign, ‘Now is the time,’ says the earth,
These two witnesses are restlessly proclaiming my advent.” [Durr-e-Sameen (Urdu), p. 30]
(Transcribed and edited by Al Hakam from the original English, published in the January 1925 issue of The Review of Religions)
Photo by Jakob Braun on Unsplash
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
20 December 2024
Muhammadsa: The Great Exemplar
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
Various incidents from the battles and expeditions during the life of the Holy Prophetsa are being mentioned. In relation to this, there is a mention in the history of the Expedition of Ukashah bin Mihsan. This expedition of Ukashah bin Mihsan took place near Ghamr Marzuq in Rabi’ al-Awwal 6 AH. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 77)
In The Life & Character of the Seal of Prophetssa, Hazrat Mirza Bashir Ahmad Sahibra has written:
“The Holy Prophetsa sent one of his Companions who was a Muhajir, Ukashah bin Mihsanra, as the leader of 40 Muslims to combat the tribe of the Bani Asad. At the time, this tribe had set up camp near a water spring named Ghamr, which was located at a few days’ journey from Medina to Mecca. The party of Ukashahra travelled quickly and neared Ghamr so as to prohibit them from their mischief (to put a halt to the mischievous plans of these people). It was discovered that upon hearing news of the arrival of the Muslims, the tribespeople had dispersed here and there. Consequently, Ukashahra and his companions returned to Medina and no combat took place.” (Sirat Khatam-un-Nabiyyeen, p. 666)
There is also mention of the Expedition of Muhammad bin Maslamah, which took place in Rabi’ al-Thani 6 AH. The Holy Prophetsa sent Hazrat Muhammad bin Maslamahra to the Banu Tha’labah and Banu Awwaal tribes who lived in Dhu al-Qassah. Dhu al-Qassah is located 24 miles from Medina en route to Rabazah. (Al-Tabaqat Al-Kubrah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 65)
The Holy Prophetsa sent Hazrat Muhammad bin Maslamahra with ten men and this group reached there at night. The people there surrounded Hazrat Muhammad bin Maslamahra and his companions whilst they were asleep, and these enemies were 100 in number. The Muslims were unaware when the enemy besieged them with arrows. Hazrat Muhammad bin Maslamahra quickly got
up and had his bow with him. He called out loudly to his companions to pick up their arms so they also got up swiftly. This exchange of arrows continued for a portion of the night. Arrows were exchanged for some time. Then, the Bedouins attacked with their spears and martyred the rest of them. Hazrat Muhammad bin Maslamahra was wounded and fell down. He sustained such a wound on his ankle that rendered him unable to move. The people removed his clothes and left.
A Muslim happened to pass by the martyrs and said:
[Verily to Allah we belong and to Him shall we return]. When Hazrat Muhammad bin Maslamahra heard him, he tried to make some movement. He then gave him some food and brought him back to Medina on his mount. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 79)
There is mention of an expedition tasked with taking revenge against the enemies responsible for martyring the companions of Hazrat Muhammad bin Maslamahra. This expedition is called the Expedition of Hazrat Abu Ubaidah bin al-Jarrahra. Hazrat Mirza Bashir Ahmad Sahibra writes the details of this in the following manner:
“When the Holy Prophetsa was informed of these events (i.e., the martyrdom of the companions of Muhammad bin Maslamahra), he sent Abu Ubaidah bin alJarrahra who was from the Quraish and was counted among the most venerable of Companions, to Dhu al-Qassah, to seek retribution for Muhammad bin Maslamahra. Moreover, since news had also been received that the people of the Banu Tha‘labah tribe intended to attack the surroundings of Medina, the Holy Prophetsa sent a party of 40 able-bodied Companions in the command of Abu Ubaidahra. The Holy Prophetsa ordered that they travel by night and reach there in the morning. In the fulfilment of this order, Abu Ubaidahra
reached there punctually with his forces, when it was time for the morning prayer. They were confused by this sudden attack and so after a brief confrontation they fled, disappearing to the nearby mountains. Abu Ubaidahra took hold of the spoils of war and returned to Medina.
The two Companions in this expedition mentioned, i.e., Muhammad bin Maslamahra and Abu Ubaidah bin al-Jarrahra were both from the most venerable of Companions. Aside from his own qualities and ability, Muhammad bin Maslamahra was also the hero of the incident involving the killing of K‘ab bin Ashraf, a Jewish man, because this mischief-maker was brought to his death by him. Muhammad bin Maslamahra was from the Aus tribe of the Ansar and in the caliphate of Hazrat Umarra he was considered one of his intimate confidants. Therefore, Hazrat Umarra would generally send him to investigate complaints about his governors.
After the demise of Hazrat Uthmanra, when the door to internal disorder was opened, Muhammad bin Maslamahra broke his sword upon a rock and took a staff in hand. When he was asked the reason for this, he responded, ‘I have heard from the Holy Prophetsa that, “When the door to mutual bloodshed is opened within the Muslims, break your sword and lay hidden in your home as a floor lies within the room of a house.”’ This order was perhaps specific to Muhammad bin Maslamahra or this particular conflict, as on some occasions the combating of internal disorders is considered a very worthy service of the faith.
The second Companion was Abu Ubaidah bin al-Jarrahra. He was amongst the greatest of Companions and was also from the Quraish. His lofty grandeur can be gauged by the fact that the Holy Prophetsa granted him the title of Amin al-Millah [The Custodian of the Faith]. Moreover, after the demise of the Holy Prophetsa, he was also among the two Companions whom Hazrat Abu Bakrra considered worthy of Caliphate. Abu Ubaidahra passed away
Coincidentally, the husband of Halimah was also among the prisoners, and although he was a prisoner of war (he was a combatant), considering Halimah’s assistance (i.e., because of the information she provided), not only did the Holy Prophetsa release Halimah without ransom but also released her husband as an act of benevolence. Thereafter, Halimah and her husband happily returned to their homeland.”
and was martyred by plague during the caliphate of Hazrat Umarra.” (Sirat Khatamun-Nabiyyeen, pp. 668-669)
Then there is the Expedition of Zaid bin Harithah towards the Banu Sulaim. In relation to this, Hazrat Mirza Bashir Ahmad Sahibra writes:
“In this month, Rabi‘ al-Akhir 6 AH, the Holy Prophetsa dispatched a few Muslims to the tribe Bani Sulaim under the command of his freed slave and previously adopted son, Zaid bin Harithahra. This tribe resided in the region of Najd at a place called Jamum and
had been at war against the Holy Prophetsa for some time now. As such, this tribe played a significant role against the Muslims in the Battle of the Ditch as well.
When Zaid bin Harithahra and his Companions reached Jamum, which was located at a distance of approximately 50 miles from Medina, they found it to be empty. However, they were able to find the whereabouts of where a portion of the Banu Sulaim were grazing their cattle, from a woman named Halimah from the Muzainah tribe, who was from among the opponents of Islam. Therefore, benefiting from this intelligence, Zaid bin Harithahra attacked the place. This sudden attack caused most of the people to flee and they became dispersed. However, the Muslims were able to capture a few prisoners and some cattle, which they took hold of and returned to Medina.
Coincidentally, the husband of Halimah was also among the prisoners, and although he was a prisoner of war (he was a combatant), considering Halimah’s assistance (i.e., because of the information she provided), not only did the Holy Prophetsa release Halimah without ransom but also released her husband as an act of benevolence. Thereafter, Halimah and her husband happily returned to their homeland.” (Sirat Khatam-un-Nabiyyeen, p. 669)
Similarly, there is the Expedition of Zaid bin Harithah towards ‘Is. Details of this incident have been mentioned in “The Life & Character of the Seal of the Prophets” in the following manner:
“The Holy Prophetsa dispatched Zaid bin Harithahra from Medina once again during the month of Jamadi al-Ula 6 AH, with a command of 170 Companions. The scholars of Sirah have written that the cause of this expedition was that a caravan of the Quraish was arriving from Syria and that the Holy Prophetsa had sent this squadron for the interception of this caravan […] these caravans of the Quraish were always armed and whilst travelling between Mecca and Syria they passed very closely by Medina, and so they were a constant threat. Other than this […] these caravans would provoke the tribes of Arabia against the Muslims wherever they passed. Due to this, a dangerous fire of animosity had been ignited throughout the country against the Muslims, due to which their interception was necessary. In any case, upon receiving news of this caravan, the Holy Prophetsa dispatched Zaid bin Harithahra to meet it. He moved forward with such intelligence, seizing the opportunity, that he was able to successfully reach ‘Is and intercepted the caravan. ‘Is is the name of a place situated at a distance of four days’ travel from Medina, towards the ocean. Since this was a sudden attack, the people of the caravan were unable to combat this assault by the Muslims. They left all their belongings and fled. Zaidra captured a few prisoners and took hold of the caravan’s load, set off to Medina and presented himself before the Holy Prophetsa.” (Sirat Khatam-un-Nabiyyeen, p. 670)
During these incidents, there is mention of the capture of Abu al-‘As bin Rabi’ and his acceptance of Islam. The details of this are as follows, as Ibn Ishaq writes, “Before the Conquest of Mecca, Abu al-‘As bin Rabi‘ departed towards Syria with his wealth and that of the people of the Quraish in order to trade. When he had completed his business
and returned with his caravan, he was met with an army of the Holy Prophetsa. The Companions seized all of the goods in his possession and detained everyone in the caravan.
“Ibn Sa’d has written that Hazrat Zaidra captured this caravan, among whom was also Abu al-‘As, and brought them back to Medina.
“According to Imam Zuhri and Ibn Uqba, Abu Basir and Abu Jandal and their companions seized the wealth of the caravan of Abu al-‘As’ and apprehended them. Their base was Sif al-Bahr. Sif al-Bahr has already been mentioned previously, which is close to ‘Is along the shoreline. The two of them did not kill any of the caravan members, for Abu al-‘As was related to the Holy Prophetsa through marriage. He was the son-in-law of the Holy Prophetsa
“According to one narration, Abu al‘As managed to escape free from the army of Zaid bin Harithahra. When the Muslims returned to Medina with the wealth from this caravan, Abu al-‘As went to Medina at night. He went to his wife, Hazrat Zainabra, daughter of the Holy Prophetsa and sought her protection. Hazrat Zainabra thus granted Abu al-‘As protection. When the Holy Prophetsa led the morning prayer, he proclaimed the grandeur of Allah, and the people also did the same. Hazrat Zainabra loudly proclaimed from the women’s side, and according to another narration, she exclaimed whilst standing at her door, “O people, I have granted protection to Abu al‘As.’ When the Holy Prophetsa completed the prayer, he turned to the people and said:
“O people, have you heard what I have just heard?” To which they replied in the affirmative. The Holy Prophetsa then said, “I swear by the One in Whose hands is Muhammad’ssa life, I do not know about anything to do with this matter. I did not know about this beforehand. I have only heard it from Zainab just now, what you have heard. The Muslims are united as one against their enemies. Even the most ordinary among them can grant someone protection.” According to one narration, the Holy Prophetsa stated, “We also give protection to whoever Zainab gives protection.” The Holy Prophetsa then went to his home and Hazrat Zainabra also followed after him and asked if the things taken from Abu al-Aas could be returned to him. The Holy Prophetsa agreed to this and said, “My daughter, take good care of him, but you should not meet him in seclusion, for he is not lawful for you because he is a disbeliever and you are a Muslim.” The Holy Prophetsa sent a message to the people who participated in this expedition and had taken the wealth of Abu al-Aas. The Holy Prophetsa said, “You know full well that this person is from among us (i.e., he is my relative) and you have taken his wealth. As an act of kindness, can you return his possessions?” The Holy Prophetsa did not issue and order; rather, he said that if they returned it as an act of kindness, it would please him greatly. But if they refuse, then it is part of the spoils that Allah the Almighty has bestowed upon them, he would have no objection whatsoever and they were deserving of it. They replied, “O Messengersa of Allah, we will return the possessions to him.”
Ibn Uqba writes that Abu al-Aas spoke to Hazrat Zainabra about his comrades, that
Abu Basir and Abu Jandal had captured and had taken their wealth. Hazrat Zainabra spoke to the Holy Prophetsa about this matter. The Holy Prophetsa came out and, addressing the people, he said, “I have had several sons-in-law, one of whom was Abu al-Aas. I have always found him to be a good son-in-law. He was returning from Syria with a few members of the Quraish when Abu Basir and Abu Jandal stopped them and took them as captives. They took all their possessions but none of them were killed. Zainab has asked me to grant them protection. Do you all grant protection to Abu al-Aas and his comrades?” They replied, “Yes, we do.” When Abu Jandal heard this statement of the Holy Prophetsa about Abu al-Aas and his comrades, they decided to release all of them and returned all their possessions; to the extent that they even returned all the ropes.
According to Ibn Ishaq and Muhammad bin Umar, the Companions returned all of their possessions, to the extent that somebody was bringing a bucket, another was bringing a water skin, and others were bringing back watering cans, whereas some brought back wood for the camel saddle. They returned everything, including all the captives. Not a single thing was missing from it. Abu al-Aas then took the possessions and went to Mecca. He returned all the belongings to their rightful owners and then stood up before the people of Mecca and said, “O people of Mecca! Does anyone from among you have any of their wealth with me that they have not taken? O people of Mecca, have I fulfilled my obligation?” They replied, “Yes, may Allah reward you, for we have found you to be very loyal and trustworthy.”
Abu al-Aas then announced that he had accepted Islam, stating, “I bear witness that there is no god save Allah the Almighty, and Muhammadsa is His servant and messenger. By God, there was nothing that could have prevented me from accepting Islam when I was with the Holy Prophetsa. (i.e. when he was in Medina) I could have accepted Islam then. However, I was fearful, lest you think that I wanted to consume your wealth. Now that Allah the Almighty has returned your wealth to you (i.e., I have returned your possessions to you) and I am relieved of this duty, I now accept Islam.” He then left from there and came to Medina and joined the Holy Prophetsa. (Subul Al-Huda Wa AlRishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 83-84; Al-Tabaqat Al-Kubrah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 66-67; Furhang-e-Sirat, Zawar Academy, Karachi, p. 160)
Hazrat Mirza Bashir Ahmad Sahibra has written about this as follows:
“Abu al-Aas bin ar-Rabi‘ra was also among the prisoners who were captured in the expedition to ‘Is. He was the son-in-law of the Holy Prophetsa and a near relative of the late Hazrat Khadijahra from among the Quraish. Prior to this, he was also captured in the Battle of Badr, but the Holy Prophetsa released him on the condition that when he reached Mecca, he would send his daughter, Hazrat Zainabra, to Medina. Abu al-Aasra fulfilled his promise but was still personally a polytheist. When Zaid bin Harithahra captured him and brought him to Medina it was night time, but somehow he managed to send word to Hazrat Zainabra that, ‘I have been captured and brought here. If possible, see if you can arrange something
for my release.’ So, just as the Holy Prophetsa and his Companions were engaged in their morning prayer, Zainabra announced from her home in a loud voice, ‘O Ye Muslims! I have granted Abu al-Aas protection’. When the Holy Prophetsa had completed his salat, he turned to his Companions and said, ‘Whatever Zainab has said, you have heard it. By God, I had no prior knowledge of this, but the community of believers is like a single soul. If one of them grants protection to an infidel, its honour is incumbent.’
“Then the Holy Prophetsa turned to Zainabra and said, ‘We have granted protection to whom you endow protection.’
The wealth which was acquired from Abu al-Aasra during this expedition was returned to him. Then, the Holy Prophetsa entered the home of Zainabra and said to his daughter, ‘Be very hospitable to Abu al-Aasra, but do not meet him in seclusion. Under the current circumstances, it is not lawful that you be intimate with him.’
“After a stay of a few days, Abu al-Aas went to Mecca, but this time his return to Mecca was not for permanent residence, for he quickly ordered his affairs and set off to Medina reciting the Kalimah Shahadah, and upon reaching the Holy Prophetsa he became a Muslim. The Holy Prophetsa sent Hazrat Zainabra to him without a new nikah, i.e., he granted Zainabra permission to resume marital relations with Abu al-Aas once again.
“In certain narrations, it is also mentioned that the nikah of Hazrat Zainabra and Abu al-Aasra was performed anew, but the first narration is more reliable and authentic.” (Sirat Khatam-un-Nabiyyeen, pp. 670-671)
Hazrat Abul-‘As’ra trade business was based in Mecca, which is why he could not settle in Medina. After accepting Islam, he sought permission from the Holy Prophetsa and returned to Mecca. Due to his stay in Mecca, he was unable to participate in the battles. He only took part in one expedition, which was sent under the command of Hazrat Alira in the 10th year of Hijrah. Hazrat Alira had appointed him as the governor of Yemen upon his return from Yemen. After the passing of Hazrat Zainabra in the 8th year of Hijrah, Hazrat Abul-‘Asra did not live long and passed away in the 12th year of Hijrah. (Saiyar-ul-Sahaba, Vol. 4, Dar-ulIsha’at, Karachi, p. 491; Usdul Ghaba, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 182183; Usdul Ghaba, Vol. 7, Dar Al-Kotob AlIlmiyah, Beirut, p. 132)
There is also mention of an expedition known as the Ghazwah of Banu Lihyan. The name [of this expedition] is written as “Lihyan” and also as “Lahyan”. (Sirat Khatam-un-Nabiyyeen, p. 677)
The Banu Lihyan were a branch of Banu Hudail. The valley of Asfan, which was three manzil [distance of three days’ travel] from Mecca, and at a distance of five miles northeast from there was the valley of Ghuram, where the Banu Lihyan resided. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 30; Furhang-e-Sirat, Zawar Academy, Karachi, pp. 219-220)
There are varying opinions regarding the exact month and year of the Battle of Banu Lihyan. According to Allamah Ibn Sa’d, this battle took place at the very beginning of Rabi’ al-Awwal, 6 AH. According to Muhammad bin Umar it occurred in Rajab,
6 AH, while Allamah Ibn Ishaq states that it occurred six months after the Battle of Banu Quraizah, in Jumada al-Ula, 6 AH. Allamah Hakim states that it took place in the month of Sha’ban. Allamah Ibn Hazm mentions it occurred in 5 AH, and Allamah Dhahabi states it took place in 6 AH, and some historians have mentioned 4 AH. (Subul AlHuda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 30; Sirat-un-Nabi, Ibn Hisham, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 663)
Hazrat Mirza Bashir Ahmad Sahibra has concluded that the Battle of Banu Lihyan occurred in Jumada al-Ula, 6 AH, corresponding to September 627 CE. He writes:
“Historians disagree with regards to the date of the Ghazwah of Banu Lihyan. Ibn Sa‘d has mentioned it to be in Rabi‘ulAwwal 6 AH. Ibn Ishaq and Tabari have narrated that it was in Jamadi’ul-Ula 6 AH.” He further writes: “On this occasion, I have taken the stance of Ibn Ishaq, deeming it to be the most authentic. Allah knows best.” (Sirat Khatam-un-Nabiyyeen, pp. 674 and 676)
Regarding the background of the Battle of Banu Lihyan, Hazrat Mirza Bashir Ahmad Sahibra refers to the tragic incident of the Companions of Raji‘ and mentions it in this context:
“On this occasion, 10 innocent Muslims who had been sent for peaceful preaching were ruthlessly murdered by deceit. At the root of this entire mischief was the hand of the Banu Lihyan, which at the time resided between Mecca and Medina, in the Valley of Ghuran.
“Naturally, the Holy Prophetsa was deeply saddened by this event, and since the behaviour of the Banu Lihyan still remained hostile and mischievous and the danger that they would become the cause of future mischief against the Muslims still existed; the Holy Prophetsa thought it administratively appropriate to somewhat reprimand them, at least so that the Muslims would be safe from any further mischief.” (Sirat Khatamun-Nabiyyeen, pp. 674-675)
The Holy Prophetsa appointed Hazrat Ibn Umme Maktoomra as his deputy in Medina and personally left for this expedition, heading north. He left along with 200 Companions and 20 horses heading north of Medina towards the direction of Syria even though the Banu Lihyan resided to the south of Medina in Hejaz, towards the direction of Mecca. The reason the Holy Prophetsa travelled towards the north was so that he could launch a sudden attack on the Banu Lihyan and thus they could not flee. This is the reason the Holy Prophetsa did not take the traditional route and travelling swiftly, they reached Ghuran, where the people of Banu Lihyan resided and where the Companions of the Holy Prophetsa had been martyred. The Holy Prophetsa prayed for the martyrs. The Banu Lihyan became alerted to the Holy Prophet’ssa arrival and they fled high up onto the mountains; therefore, no one among them was able to be captured. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 30; Al-Raheeq Al-Makhtum, p. 284)
The Holy Prophetsa remained there for one or two days and sent various parties in all directions but no one was able to be captured.
Upon reaching his destination, the Holy
“Naturally, the Holy Prophetsa was deeply saddened by this event, and since the behaviour of the Banu Lihyan still remained hostile and mischievous and the danger that they would become the cause of future mischief against the Muslims still existed; the Holy Prophetsa thought it administratively appropriate to somewhat reprimand them, at least so that the Muslims would be safe from any further mischief.”
Prophetsa stayed there for some time. It is narrated that during this journey when the Holy Prophetsa reached the place where his Companions were martyred, a deeply emotional state overcame him and the Holy Prophetsa wept and prayed for these martyrs. (Sirat Khatam-un-Nabiyyeen, p. 675)
It is then written that when the Holy Prophetsa was not able to launch a sudden attack on the Banu Lihyan, due to them being alerted and fleeing to the mountaintops, the Holy Prophetsa moved forward to Usfan, so that the people of Mecca would think that he was coming. And so the Holy Prophetsa along with his Companions, went to Usfan. According to Ibn Ishaq, he sent two horse riders, and according to Ibn Sa’d, the Holy Prophetsa sent 10 horse riders under the command of Hazrat Abu Bakrra so that the Quraish would find out about this and become struck with fear that they were coming. Hazrat Abu Bakrra travelled towards Kura al-Ghanim, which is a valley at a distance of 8 miles from Usfan and then returned back from there and was not confronted by anyone. Thereafter, the Holy Prophetsa began his journey back to Medina and after an absence of 14 days [from Medina], he returned. (Subul AlHuda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, 1993, p. 30; Furhang-e-Sirat, Zawar Academy, Karachi, p. 243)
Hazrat Mirza Bashir Ahmad Sahibra writes:
“During his return journey, the Holy Prophetsa offered a prayer that the Muslims later began to recite, usually whilst returning from significant journeys. The prayer was:
“‘We are those who return to our God; we bow to him, we worship him, we prostrate before him, and sing in praise of our Lord.’
“In his later journeys, the Holy Prophetsa would generally offer this prayer himself as well and, on certain occasions, would add the following words:
“‘Our God fulfilled his promise, and helped his servant and put the enemy forces to flight by his breath.’
“This prayer, which scholars of Sirah have mentioned in conjunction with the Ghazwah of Banu Lihyan and the Muhaddithin have also testified to, possesses a unique expression. By studying it, one receives the opportunity to understand the emotions THAT permeated in the pure heart of the Holy Prophetsa (may my soul be a ransom for him) in this tumultuous era, and what he wished to instil into the hearts of his Companions. In this prayer, the anxious desire of the Holy Prophetsa which was hidden, was that Allah the Exalted remove the obstacles which
were being set up by the enemy to hinder the worship and peaceful preaching of the Muslims. Moreover, gratitude has been paid to Allah the Exalted, for in as much of the hurdles which He had removed thus far. The example of this is like a man who is absorbed in very desirable work and suddenly another person interferes, thus distracting his attention. However, after some time, this hindrance is removed by divine grace and once again he finds the opportunity to engage in his beloved work. The emotions that would be induced in such a man are those hidden in this very prayer.
“The Holy Prophetsa expresses here that after having gained freedom from our temporary hindrance we are now returning to a state where we shall be able to spend time in the remembrance of God and shall gain the opportunity to praise Him. Verily, the same God who time and time again safeguarded us from the designs of the enemy before and brought us into protection. This emotion was so very blessed, it was so attractive; it was so full of peace! It is unfortunate, however, that various enemies of Islam do not refrain from levelling allegations and continue asserting that the real purpose of the Holy Prophetsa and his Companions was offensive warfare and materialism.” (Sirat Khatamun-Nabiyyeen, pp. 675-676)
There is an expedition of Zaid bin Harithah. This expedition took place
in Jamadi al-Aakhir, 6 Hijri. The Holy Prophetsa sent Hazrat Zaid bin Harithahra in the direction of the Banu Tha’libah ibn Sa’d, to a place called Tarif. Tarif was the name of a well of the Banu Tha’labah, which is 36 miles from Medina, in the direction of Iraq. Hazrat Zaid bin Harithahra left with 15 men, and when they arrived at Tarif, they seized all the camels and goats. The Bedouins who resided there became fearful that the Holy Prophetsa had marched towards them and thus ran away from there. Hazrat Zaid bin Harithahra herded the animals to Medina. The people of Banu Tha’libah went out in search of these Companions, but they were not able to capture the Companions. The Companions brought 20 camels in total. They remained outside for four days during this expedition, but there was no conflict. The slogan raised by the Muslims on this expedition was “Amit Amit” – i.e., “Destroy”. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 87)
The rest shall be mentioned in the future, insha-Allah.
Everyone is aware of the state of affairs in the world. The situation in Syria that has arisen, is not entirely clear as of yet. Though it seems that a cruel dictatorship has come to an end, we must pray that the incoming government rules with justice. Though they say they will rule with justice, it is generally observed that after coming into power, actions aren’t in line with words. May Allah the Almighty protect the Ahmadis in these places. The commentators say that people are rejoicing upon the ending of cruelties, but there is no telling what will happen in the future.
Similarly, Israel is needlessly attacking these areas. It appears that they have malicious intent against the Islamic world. In this way, no country is safe and we must pray for Pakistan as well in this regard as well as Iran and other countries. May Allah the Almighty grant sense and understanding to the Muslims so that sectarianism and the desire for rule may end and they all become united. If the conduct of Muslims persists, then how can Allah help such cruel people who kill their own people?
Everyone should pray a great deal. May Allah the Almighty protect every Ahmadi from these evils. Ahmadis are not safe from the so-called Muslims, nor from nonMuslims who are against Muslims. May Allah the Almighty have mercy on us and protect us in every way possible.
These days, there are numerous storms occurring throughout the world. Recently, a cyclone hit Mayotte, where, by the grace of Allah the Almighty, Ahmadis remained safe. The Jamaat there is actively engaged in humanitarian efforts, which have also been acknowledged by the government. While others are selling food at excessive prices, leaving the hungry without access to food, the Jamaat, by Allah the Almighty’s grace, continues to serve and provide meals. Nonetheless, pray that Allah the Almighty protects these islands from natural disasters.
Following the Friday prayers, I will also lead some funeral prayers. The first funeral is for Ameer Hasan Murani Sahib, a martyr. He was the son of Dur Muhammad Sahib from Nusratabad, Mirpur Khas District. Recently, he was martyred.
During his return journey, the Holy Prophetsa offered a prayer that the Muslims later began to recite, usually whilst returning from significant journeys. The prayer was:
“‘We are those who return to our God; we bow to him, we worship him, we prostrate before him, and sing in praise of our Lord.’
[Surely, to Allah we belong and to Him shall we return.]
He was returning home from the mosque when he was shot and martyred. The deceased was a musi. He leaves behind his mother, wife, two sons, and three daughters, as well as siblings.
According to the details, Ameer Hasan Sahib was martyred on the morning of December 13. After offering Tahajjud [predawn voluntary prayer] and Fajr prayers in congregation, he was returning home with his 12-year-old son, Taimoor. There is a road between their house and the mosque. As they crossed the road, two unknown assailants on a motorbike, already waiting there with their faces covered, approached them. They asked for his name, and upon identifying him, they opened fire. The martyr was struck by five bullets and passed away on the spot.
[Surely, to Allah we belong and to Him shall we return.]
The attackers fled the scene afterwards. Miraculously, Allah the Almighty protected his son, Taimoor. The young boy showed remarkable courage and promptly informed the Community members of the incident.
Ahmadiyyat entered the martyr’s family through his great-grandfather, respected Dhani Bakhsh Sahib, who accepted Ahmadiyyat in 1937 during the era of Hazrat Khalifatul Masih IIra. The martyr’s grandfather himself did not accept Ahmadiyyat, but the rest of the family, including his uncles, did. The martyr’s father, Dur Muhammad Sahib, pledged allegiance in 1964, also during the era of Hazrat Khalifatul Masih IIra. At that time, respected Syed Daud Muzaffar Shah Sahib was present in the area. The martyr was a farmer, and for some time, he was serving as a security guard in Nusratabad.
The deceased was honoured with the opportunity to serve as local Qaid Majlis Khuddam-ul-Ahmadiyya and, at the time of his martyrdom, was serving as Secretary Waqf-e-Nau. He had a deep bond of loyalty and devotion to Khilafat. He was a hospitable and gentle-natured individual. His mother expressed great pride, saying, “It is a tremendous honour for us that my son attained martyrdom. If I have to sacrifice another son for the Jamaat, I will gladly do so. (She is a mother who possesses immense courage). The martyr always cared for his siblings, especially after the passing of his father. He never turned away a beggar empty-handed. There was a non-Ahmadi, blind woman in their neighbourhood, and he would take care of her goats and her children. He would take her children to school. He was regular in offering prayers in congregation.”
Amir Sahib of Mirpur Khas District writes that he would leave everything else to perform duty at every Jamaat programme. He says that for the last month, he observed a distinct difference in the deceased. On a daily basis he would arrive to open the mosque before Fajr [prayer offered right before dawn]; he would offer voluntary prayers. It was as if a new Ameer Hassan was born.
Khalid Baloch, who is a teacher in Jamia and is related to him, says that bravery and being beneficial for others were some of his foremost qualities. Whenever he met him, he would want to discuss matters pertaining to spirituality, about God and often how to improve the connection between God and man.
Another missionary writes that he had good relations with the non-Ahmadis in the area. Upon his demise, people came from far and wide to express their condolences and everyone said that he was loving and compassionate to everyone. He would support everyone during difficult times. May Allah the Almighty grant him forgiveness and mercy, elevate his station and keep his
children under His protection and care. The second funeral I will mention is of respected Maulana Abdul Sattar Rauf Sahib, a missionary of the Jamaat in Malaysia. He also recently passed away at the age of 75.
[Surely, to Allah we belong and to Him shall we return.]
He had the honour of accepting Ahmadiyyat on 15 January 1973. He enrolled in Jamia Ahmadiyya Rabwah in October of 1977 and completed the Mubashar course. He had the opportunity of serving in various countries. In 1985 he was appointed as a missionary in Indonesia, and then he was sent to Fiji, where he remained for a few years. Then he went to Indonesia, after which he was sent to Malaysia, where he did tabligh. He was then appointed to Vietnam where he remained for some years. Then he had the opportunity to serve in Malaysia. He rendered great services. He is survived by his wife, one daughter and three sons. Those who knew him have written that he was completely devoted for the sake of the Jamaat and he would also enjoin members of the Jamaat to make sacrifices and dedicate their lives. He was very loving and would cover the weaknesses of others. Many people had the opportunity to join the Jamaat through his efforts in propagation. He had a profound love for the Holy Prophetsa. Whenever the Holy Prophetsa was mentioned, his eyes would fill with tears. Whenever he was told to go to another country to serve the Jamaat he would go on without his wife and children without any worry. He was always prepared to offer sacrifices for the sake of the Jamaat. May Allah the Almighty grant forgiveness and mercy to the deceased, elevate his station and enable his children to carry on his virtues.
(Official Urdu transcript published in the Daily Al Fazl International, 10 January 2025, pp. 2-6. Translated by The Review of Religions.)
