Al Hakam - 14 July 2023

It is narrated by Hazrat Ibn Abbasra that, “The Prophetsa delivered a sermon and said, ‘You [people] will be gathered before Allah [on the Day of Resurrection] bare-footed, naked and uncircumcised.’ [The Prophetsa then recited:] ‘‘As We began the first creation, so shall We repeat it – a promise [binding] upon Us; We shall certainly perform it.’’ [Surah alAnbiya’, 21:105] [He then added,] ‘The first man who will be dressed on the Day of Resurrection, will be Abraham. Lo!

Continued on next page >>

Despite being 1.8 billion in number, equivalent to roughly a quarter of the world’s population, the Muslim ummah

finds itself entangled in a web of disunity. This division spans political, economic, and religious dimensions, unveiling a

tapestry of discord.

Some men from my followers will be brought and taken towards the left side, whereupon I will say, ‘O Lord, [these are] my companions!’ It will be said, ‘You do not know what innovations they introduced [into the religion] after you.’ I will then say, as the righteous pious servant, Jesus[as], said, ‘I was a witness over them as long as I remained among them […] (to His statement) [...] Thou art Witness over all things.’ [Surah al-Ma’idah, 5:118] Then it will be said, ‘(O Muhammad!) These people never stopped to apostate since you left them.’’” (Sahih al-Bukhari, Kitab attafsir, Bab kama bada’na ’awwala khalqin nu‘iduhu wa‘dan ‘alayna)

Hazrat

Looking after guests’ needs at Langar Khana

“It should be stressed to the person in charge of the Langar Khana to bear in mind everyone’s needs. However, since he is one man with a multitude of tasks, it is possible he might overlook something. Therefore, someone else should remind him. Upon seeing someone’s dirty clothes, one should not refrain from serving them due to their humble state, because all guests are alike, and for those who are new or unfamiliar, it is our duty to consider their every need. Sometimes someone does not know the location of the restroom, causing them great discomfort. Therefore, it is crucial to be highly attentive to guests’ needs. I am often ill, so I am excused. However, for those appointed for such tasks, it is their responsibility to prevent any kind of complaint.” (Al Hakam, 24 November 1904, pp. 1-2; Malfuzat Vol. 4, p. 170)

<< Continued from previous page

Amidst internal political and religious disunity, external forces exploit the vulnerabilities of Muslims; not only targeting the faith of Islam, its revered Prophet Muhammadsa, and the Holy Quran, but also subjecting Muslims to persecution. The disunity has far-reaching consequences, manifesting, for example, in the plight and suffering of Palestinians, the implementation of draconian laws targeting Muslims such as those observed in France, and distressing actions that aim to hurt the sentiments of Muslims, as exhibited by incidents like the latest Quran burning in Sweden.

Muslims often express complaints about how others are treating them, yet rarely do they reflect on the consequences that result from their own lack of unity. The challenges faced by Muslims today are directly linked to this disunity, highlighting the pressing need for leadership that unites.

Recently, Hazrat Mirza Masroor Ahmadaa, the Fift h Successor of the Promised Messiahas, spoke yet again on the consequences of Muslim disunity. Addressing the suffering of Palestinians, he said:

“We should pray for the Palestinians. May Allah create ease and relief for those oppressed people. May He grant them leaders who fulfi l their rights, guide them properly, and free them from the injustices being perpetrated against them. The cruelties they are facing have reached extreme levels, but no one is there to protect or guide them. If only the Muslims of the world would unite, they would be freed from these trials and tribulations.”

(“Global Muslim Leader says Disunity of Muslims is Allowing for the Oppression

of Muslims and the Targeting of Islam” , pressahmadiyya.org, 7 July 2023)

He also strongly condemned the latest Quran burning in Sweden and linked it to the disunity of Muslims:

“In Sweden and other countries, people have been given completely free rein to say whatever they wish (against Islam) in the name of freedom of expression. Under this pretext, they are cruelly toying with the sentiments of Muslims through vengeful acts that cause deep distress to Muslims. Their actions are cruel and abhorrent, whereby they defi le the Holy Quran or use vulgar words about the Holy Prophet Muhammad (peace and blessings be upon him). In this regard, Muslim governments are also to blame for the dire situation that Muslims find themselves in because it is their disunity which has allowed the antiIslam powers to act in these vile ways. If the Muslims have taken a stand or reacted (to the Quran burning), it will only be a temporary reaction that will have no lasting impact. Therefore, we must pray fervently for the Muslim leaders and the ummah. There is a dire need for prayers.” (Ibid.)

This self-reflection on the consequences of disunity that Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, has stressed on so many occasions must be at the forefront of every Muslim’s mind. When will the suffering of Muslims come to an end? How many nations will continue to exploit the disunity among Muslims? How many more instances of defamation against the Holy Quran and the Holy Prophet Muhammadsa will be tolerated due to this lack of unity?

The answers lie not in rebelling or causing chaos but rather in finding a leader

who can unite the whole Muslim ummah

The Muslim world does not need to look far to find this unity and leadership; it has been in plain sight for well over a century. However, Muslim clerics blind their followers from seeing it. The Ahmadiyya Khilafat has been uniting Muslims from every corner of the world, through which Ahmadi Muslims are guided spiritually, religiously, and intellectually. They have a beacon of light to follow – a light that Allah Himself has ignited.

The Ahmadiyya Khilafat is a direct manifestation of the following saying of Prophet Muhammadsa that Sahih alBukhari has recorded:

مهمام إ و نيملسملا ةعامج م ��ت

“Hold fast to the Jamaat of Muslims and their Imam.” (Sahih al-Bukhari, Kitab al-fitan, Hadith 7084)

Out of the whole Muslim ummah, the worldwide Ahmadiyya Muslim Jamaat stands apart, united under a single spiritual leader. By steadfastly following the Khalifa of the time, Ahmadi Muslims flourish spiritually, religiously, and intellectually. Their remarkable unity serves as an inspiring spectacle for the entire Muslim ummah

To catch a glimpse of this extraordinary unity and find direction, Muslims should tune into Jalsa Salana UK. This annual international gathering of the Ahmadiyya Muslim Community, taking place at Hadeeqatul Mahdi, Alton, from 28-30 July 2023, showcases a glimpse into the true essence and promising future of Islam. It offers a window into a harmonious and purposeful path that all Muslims can embrace for their own betterment.

Mirza Ghulam Ahmadas, In His Own Words

Photo courtesy of Suhaib Ahmad

“An additional benefit of these gatherings will be that each year new entrants to the Jamaat shall, by being present on the fixed dates, get to know their brethren who had joined earlier. And these meetings will lead to progressive strengthening of the bond of mutual love and affection.”

(The Promised Messiahas, The Heavenly Decree)

This Week in History

A glimpse into the rich history of the Ahmadiyya

Muslim Jamaat

14 July

14 July 1894: On this day, the Promised Messiahas wrote the book Sirr-ul-Khilafah (The Reality of Khilafat) to express authentic views on the centuries-old differences between Sunnis and Shias, which had often resulted in running battles between them.

14 July 1989: On this day, Hazrat Khalifatul Masih IVrh inaugurated the Baitul Huda Mosque in Australia. (Silsila Ahmadiyya, Part 4, p. 126)

14 July 1967: Hazrat Khalifatul Masih IIIrh reached Holland on this day during his tour of Europe. Huzoorrh was warmly welcomed by members of the Jamaat at Amsterdam airport. (Tarikh-e-Ahmadiyyat, Vol. 24, p. 95)

15 July

15 July 1909: The Promised Messiahas foretold the upcoming

political turmoil and disorder in Persia:

د� ى� نا��ا رد ل���

“The palace of Chosroes has been shaken.” (Tadhkirah [English], p. 814)

On this day, the world witnessed the first manifestation of this prophecy; the Iranian monarch was besieged by rebels and compelled to take refuge in the Russian embassy, later being overthrown by the rebels.

15 July 1924: On this day, Hazrat Musleh-e-Maudra embarked on his journey to Europe from Bombay Port by ship. On this occasion, Huzoorra also sent a telegram, full of love and affection, to the members of the Jamaat. (Tarikh-eAhmadiyyat, Vol. 4, p. 435)

16 - 17 July

16 July 1901: On this day, the Promised Messiahas attended a court hearing of the Wall Case in Gurdaspur as a defence witness.

Hazrat Ahmadas had his statement recorded, which explained not only the background of this case but also his mission, his prophecies, and the opposition he had faced on all fronts. (Life of Ahmad, p. 702)

16 July 1925: On this day, Hazrat Musleh-e-Maudra invited scholars from the Deobandi school of thought for a decisive debate concerning the commentary of the Holy Quran. (Tarikh-e-Ahmadiyyat, Vol. 4, p. 534)

16 July 1989: On this day, three Ahmadis were martyred in Chak Sikandar, in District Gujrat of the Punjab province of Pakistan, including Nazir Ahmad Saqi Sahib, Rafiq Ahmad Saqib Sahib, and a ten-year-old Ahmadi girl named Nabila. (Silsila Ahmadiyya, Part 4, p. 858)

16 July 2012: On this day, during his tour of Canada, a special reception was held in honour of Hazrat Khalifatul Masih Vaa at the Paramount Banquet Centre in Woodbridge, Ontario. The event was hosted by the then Premier of

Ontario, Dalton McGuinty, and the then Minister of Citizenship and Immigration for Ontario, Charles Sousa. (“Ontario’s Premier Hosts Reception in Honour of Head of Ahmadiyya Muslim Jamaat”, www. pressahmadiyya.com)

17 July 1952: On this day, owing to the ongoing troubles of law and order for Ahmadi Muslims in the country, a delegation from the Jamaat had a detailed meeting with the Prime Minister of Pakistan, Khawaja Nazimuddin, in Karachi (the then capital city of Pakistan) to brief him about the Ahmadiyya concerns. (Tarikh-eAhmadiyyat, Vol. 14, p. 274)

18 - 19 July

18 July 1908: On this day, Hazrat Khalifatul Masih Ira gave instructions about ensuring that the Jamaat’s published literature is easily available to all members of the Community. (Tarikh-eAhmadiyyat, Vol. 3, p. 232)

18 July 1983: On this day, Jamaat-e-Ahmadiyya initiated an agricultural project in Ghana for the country’s agricultural progress. Hazrat Sahibzada Mirza Masroor Ahmadaa was the manager of this project. Under his supervision, a successful experiment of growing wheat was conducted there.

(Silsila Ahmadiyya, Part 4, p. 824)

19 July 1887: On this day, the Promised Messiahas rendered thanks through a short letter to Hazrat Munshi Rustam Alira, upon receiving the gift of mangoes.

Huzooras was so precise in extending his thanks that he mentioned the exact number of mangoes he had received.

Huzooras said that the gift reminded him of another pressing task that needed to be accomplished very soon.

(Maktubat-e-Ahmad [2008], Vol. 2, p. 505)

Hazrat Khalifatul Masih Vaa giving an address at the Paramount Banquet Hall, Canada

Names of Allah

55-66

‘Call on Him by these’

al-Mutakabbir, al-‘Aliyy, al-A‘lā, al-Muta‘āl, as-Subbūh, al-Quddūs, as-Salām, al-Mu’min, al-Muhaymin, al-Hafīz, al-Māni‘, al-Wakīl

55. Yā Mutakabbir - O Great in Majesty! - ��ﻜﺘم اي

Meaning

Takabbur means to behave proudly and consider oneself greater than others. When applied to a person, it means to boast of great qualities that one does not possess. When applied to Allah Almighty, it means His doing great actions. Al-Mutakabbir means The Great in Majesty, The Possessor of Excellence that no one else possesses, and the One who magnifies Himself against the proud. (Lane’s Lexicon, Root: ربك Entry: ،ربكت ربكتملا ،ٌربك)

Similar Names

There are certain aspects of the Divine attributes that behove Allah Almighty alone. Al-Mutakabbir (The Great in Majesty) for instance, contains such aspects. For example, the Holy Quran says, “Thus does Allah seal up the heart of every arrogant (mutakabbir) tyrant (jabbār).” Such attributes, when applied to a person, may express negative characteristics. (AlFutuhat al-Makkiyya, Ibn Arabi, al-Bab 80) However, when applied to Allah Almighty, they always express positive characteristics.

Al-Kabīr (The Most Great) and alMutakabbir (The Great in Majesty) come from the same root.

The name al-Mutakabbir describes an intensive form of the meaning of “pride” expressed in the words kibriyā’ and ‘azamah (Al-Bahr al-Muhit, Abu Hayyan, al-Hashr 59:24, See “ةمظعلاو ءايربكلا يف ﻎِلابملا :ربكتملا”) The Holy Prophetsa said that Allah states, “Alkibriyā’ (pride) is My cloak and al-‘azamah (pride) is My loincloth, and whoever contends with Me with regard to either of them, I shall throw him into Hell.” (Sunan Abi Dawud, Kitab al-libas, Bab ma ja’a fi l-kibr) The cloak and loincloth are metaphors for the attributes of a person because they are a source of beauty. (Sharh al-Nawawi ‘ala Muslim, al-Nawawi, Kitab al-birr, Bab tahrimi l-kibr) The difference between them is that a cloak is more elegant than a loincloth. (The Ninety-Nine Beautiful Names of God, al-Ghazali, p. 26) Since the cloak is greater than the loincloth, kibriyā’ (pride) is also greater than ‘azamah (pride). The reason is that kibriyā’ refers to grandeur in its essence, which is great regardless of whether people consider it great. However, ‘azamah is what is considered great by others. (Hashiyah al-Sindi ‘ala Sunan ibn Majah, Kitab az-Zuhd, Bab al-Bara’ati min al-Kibr wa al-Tawadu’) The meaning of

“pride” found in the root of al-Kabīr (The Most Great) and al-‘Azīm (The Incomparably-Great) is synonymous, but there is a slight difference.

Use in Prayer

When we see someone belittling others, we say Yā Mutakabbir (O Great in Majesty!) and pray that Allah Almighty may humble those who contend with Him in pride and are arrogant. Whenever we find ourselves being arrogant (mutakabbir), we say Yā Mutakabbir (O Great in Majesty!) and remind ourselves that Allah Almighty is the source of all majesty, and we are merely his humble servants.

56. Yā ‘Aliyy - O Ever-Exalted!��� اي

57. Yā A‘lā - O Most Exalted!ﻰﻠ�ا

Meaning

The root of ‘aliyy means high, elevated, or exalted. The word ‘aliyy means high or elevated in rank or state. Al-‘Aliyy means The Most High or He above whom is nothing. (Lane’s Lexicon, Root: ولع Entry: ،ولع ىلع)

Al-‘Aliyy (The Ever-Exalted) and al-A‘lā (The Most Exalted) are mostly synonymous, with al-‘Aliyy being in the intensive fa’īl form and al-A‘lā being in the superlative “most” form. This means that al-‘Aliyy describes being exalted as a permanent quality; it is a description that does not require comparison. Al-A‘lā describes being exalted as a comparison; it describes how

Allah Almighty is more exalted and elevated than anything else.

Similar Names

One meaning of al-‘Aliyy (The Ever-Exalted) is connected with the creation and is synonymous with al-Qāhir (The Supreme). This meaning describes how Allah Almighty has complete dominance over all. (Al-Bahr al-Muhit, Abu Hayyan, al-Baqarah 2:256, See

:

One meaning of Al-‘Aliyy (The EverExalted) is not connected with the creation and is synonymous with al-Muta‘āl (The Supremely Exalted). This meaning describes His being transcendent above His creation. (Al-Bahr al-Muhit, Abu Hayyan, al-Baqarah 2:256, See “هابش�لا

The names al-‘Azīm (The IncomparablyGreat) and al-A‘lā (The Most Exalted) are related because one is said in the bowing posture (rukū‘) of salat and the other in prostration (sajdah). The difference between the two is that al-‘Azīm (The IncomparablyGreat) describes a greatness that starts at our level, like when we stand at the foot of a mountain. However, the greatness of alA‘lā (The Most Exalted) does not start at our level; it starts at a point beyond our level; it is like the greatness of the sky. The greatness of al-‘Azīm is close to us, but the closer we try to get to al-A‘lā, the further away it seems. (Friday Sermon, 26 July 1991, Khutbat-eTahir, Vol. 10, pp. 624-625)

Use in Prayer

When we go into rukū‘, we incline towards al-‘Azīm (The Incomparably-Great) and

make a symbol of moving towards Allah. However, we cannot incline towards al-A‘lā (The Most Exalted) because His loftiness does not start at our level. If we wanted to admire a mountain from up close, we would move towards it. But if we want to admire how high the sky is from up close, there is nowhere we can go. The more we try to move towards it, the more distant it feels. With al-A‘lā (The Most Exalted), there is nowhere for us to go; we are completely helpless. The spontaneous reaction to al-A‘lā is to fall helplessly into Sajdah (prostration).

The name al-A‘lā (The Most Exalted) reminds us how helpless we are in our desire to reach Allah Almighty. When we say Yā A‘lā (O Most Exalted!), we realise we cannot reach Allah Almighty on our own, so we submit and beg Him to reach us.

58. Yā Muta‘āl - O Supremely Exalted! -

Meaning

The word ta‘ālā means Allah Almighty is supremely exalted in His essence and attributes above creation. Al-Muta‘āl means He who is supremely great above the falsehoods people attribute to Him, or He who is supremely exalted above the attributes of created beings. (Lane’s Lexicon, Root: ولع, Entry: ىِلاعتملا ،ولاع�)

Similar Names

Al-‘Aliyy (The Ever-Exalted) and Al-Muta‘āl (The Supremely Exalted) come from the same root. What makes al-Muta‘āl (The Supremely Exalted) different is its emphasis on Allah Almighty being far above the misconceptions people attribute to Him. This emphasis is synonymous with the meaning of as-Subbūh (The All-Perfect).

The Holy Quran always mentions alKabīr (The Most Great) with al-‘Aliyy (The Ever-Exalted) or al-Muta‘āl (The Supremely Exalted). (Holy Quran, 4:35, 13:10, 22:63, 31:31, 34:24, 40:13) The name al-Kabīr (The Most Great) describes a concept of greatness that interacts with others. It describes the greatness of Allah in relation to human beings. However, the name al-Muta‘āl (The Supremely Exalted) describes a greatness that is transcendent. It expresses His being exalted beyond any relationship with human beings. Thus, exaltation that describes a connection with human beings is expressed with the word Kabīr, and exaltation that is independent of human beings is expressed with the word Muta‘āl. (Tafsir-e-Kabir, Vol. 3, p. 389)

This name is also mentioned under asSalām (The Source of Peace).

Use in Prayer

Rizwan Khan Missionary, USA

Khadeeja Yasser | Unsplash

When we say Yā Muta‘āl (O Supremely Exalted!), we bring to mind the human limitations we may attribute to Allah Almighty, and we remind ourselves that He is exalted beyond all our misconceptions. When we say Yā Muta‘āl (O Supremely Exalted!), we pray in awe of how His true greatness is exalted beyond any concept of Him we have.

59. Yā Subbūh - O All-Perfect!حوبس اي

Meaning

The root of subbūh means to swim, glide, or travel swiftly, or to become remote and far. The word Subbūh describes Allah Almighty as far removed from every imperfection or evil. As-Subbūh means the All-Perfect, AllPure, and All-Glorious. (Lane’s Lexicon, Root: حبس Entry: حوبس ،ناحبس ،حبس)

Similar Names

This name is also mentioned under alQuddūs (The Holy One) and as-Salām (The Source of Peace).

Use in Prayer

There are many imperfections that we unknowingly attribute to Allah Almighty. The name as-Subbūh (The All-Perfect) reminds us to identify these and correct them. For example, in concept, we believe that Allah Almighty is near. However, we may not have experienced His nearness as a reality for a long time, or ever. As a result, if we look within ourselves, we will find that we feel that Allah is distant. This feeling of distance naturally results in weakness in our prayers. When we feel that Allah is distant, we feel that He doesn’t really hear us, He doesn’t really see us, and He doesn’t really speak. Allah Almighty says, “I am to my slave as he thinks of Me.” (Sahih alBukhari, Kitab at-tawhid, Bab qawlillahi ta‘ala ‘yuriduna, ’an yubaddilu kalamallah’) To us, He will become deaf, blind, and mute.

When we say Yā Subbūh (O All-Perfect!), we bring to mind the One who is free from the imperfections of our understanding of Him. We realise He is not deaf; He has heard everything we have said; He is not blind, He sees us in this very place; He is not mute, He can answer us at this very moment. The prayers we offer after this realisation are very different.

When we pray, the name as-Subbūh (The All-Perfect) reminds us that any weakness is not a weakness in Allah Almighty; SubhānAllāh (Holy is Allah); it is, in fact, a weakness in our understanding of Allah.

The Holy Prophetsa used to recite in his bowing and prostration, ةكئالملا بر سودق حوبس حورلاو “All-Perfect (Subbūh), Holy One (Quddūs), Lord of the angels and spirit.” (Sahih Muslim, Kitab as-salah, Bab ma yaqulu fi r-ruku‘i wa s-sujud)

60. Yā Quddūs - O Holy One! -

Meaning

The root of quddūs means holy and pure. alQuddūs means the Very Pure and the Greatly Blessed. It describes Him who is far removed from every imperfection or impurity. This name is used to describe being pure and also purifying others. (Lane’s Lexicon, Root: سدق Entry: سودقلا ،سدق; The Holy Quran with English Translation and Commentary, 62:2, p. 3151)

Similar Names

Al-Quddūs (The Holy One) describes how Allah Almighty is both pure and purifies others. As-Subbūh (The All-Perfect) focuses only on the purity and perfection of Allah Almighty. (Tafsir-e-Kabir, Vol. 1, p. 274) This name is also mentioned under asSalām (The Source of Peace).

Use in Prayer

The word quddūs always refers to spiritual purity and blessings. For example, a disbeliever can keep himself physically clean or put forward philosophical ideas related to ethical purity. Thus, he can be called clean and pure, but he cannot be called quddūs (pure and holy). The purification that comes from al-Quddūs includes secular purity, but it also must include spiritual purity and blessings. (Tafsir-e-Kabir, Vol. 2, pp. 19-20) When we say Ya Quddūs (O Holy One!), we bring to mind the One who is the source of all purity and holiness, and we pray that He makes us holy.

61. Yā Salām - O Source of Peace!

- مالس اي

Meaning

The root of salām means safety and security, and it means being free of defects and imperfections. As-Salām means the One who is safe from all defects, misfortunes, and hardships, and the One who provides security for all. (Lane’s Lexicon, Root: ملس Entry: مالس; Philosophy of the Teachings of Islam, Ruhani Khazain, Vol. 10, p. 374)

Similar Names

Being “free of imperfection” is described in the names al-Muta‘āl (The Supremely Exalted), as-Subbūh (The All-Perfect), alQuddūs (The Holy One), and as-Salām (The Source of Peace). They are synonymous in this meaning, but each name describes perfection differently. Al-Muta‘āl (The Supremely Exalted) describes it from the angle of loftiness: Allah is above the imperfections and limitations that people attribute to Him. As-Subbūh (The AllPerfect) describes it from the angle of distance: Allah is far removed from the concept of imperfections. Al-Quddūs (The Holy One) describes it from the angle of purity: Allah is free from the impurity of imperfections. As-Salām (The Source of Peace) describes it from the angle of security: Allah is safe from any vulnerability to imperfection.

When the meanings of perfection in alQuddūs (The Holy One) and as-Salām (The Source of Peace) are contrasted, al-Quddūs emphasises Allah Almighty being free of all imperfections in the past and present, and as-Salām emphasises His being free of all imperfections in the future. (Mafatih alGhaib, Fakhr al-Din al-Razi, al-Hashr 59:24,

These names are also different in the additional meanings they each have.

Al-Quddūs (The Holy One) is the one who purifies others, and as-Salām (The Source of Peace) is the one who gives security and safety to others.

This name is also mentioned under alMu’min (The Bestower of Security).

Use in Prayer

Whenever the Holy Prophetsa concluded salat, he would seek blessings with the name

as-Salām (The Source of Peace) and say, مهللا

. (Sahih Muslim, Kitab almasajidi wa mawadi’i s-salah, Bab istihbabi z-zikri ba‘da s-salah) The name as-Salām has two meanings: 1) He who is safe from all defects; and 2) He who provides security for all. Based on these two meanings, this prayer can be understood in two ways:

Firstly, “O Allah! You are free of defects, and perfection is from You.” When we say Yā Salām with this meaning in mind, we remind ourselves that Allah Almighty is perfect, and we ask that He remove our defects and advance us towards perfection.

Secondly, “O Allah, You are the Source of security and peace, and security and peace come from You.” When we say Yā Salām with this meaning in mind, we remind ourselves that Allah Almighty is the only source of true security, and we ask Allah Almighty to give us security and peace.

62. Yā Mu’min - O Bestower of Security! - نمؤم اي

Meaning

The root of mu’min means safety and security from fear. It also means trust. AlMu’min means He who makes His servants secure from His doing any wrong to them or punishing them. (Lane’s Lexicon, Root: نما Entry: نمؤم ،نمأ; Friday Sermon, 6 July 2007, Khutbat-e-Masroor, Vol. 5, pp. 279-286)

Similar Names

The meaning of “safety and security” is found in the root meaning of both as-Salām (The Source of Peace) and al-Mu’min (The Bestower of Security). The difference is that the root of as-Salām emphasises: 1) safety from imperfections; and 2) security from misfortunes. However, the root of alMu’min emphasises security as an antonym of fear. Additionally, al-Mu’min has the meaning of trust. The distinction is that in al-Mu’min (The Bestower of Security), the emphasis is that we have no need to fear injustice from Allah Almighty because we can trust Him.

This name is also mentioned under alMuhaymin (The Protector).

Use in Prayer

The Holy Prophetsa said, “One will remain protected (āmin) from the punishment of God Almighty as long as he constantly seeks forgiveness from God.” (Musnad Ahmad, Hadith 23434)

When people go through a trial and their prayers are not accepted in the way they want, they sometimes think Allah Almighty is cruel or unjust to them. When we say Yā Mu’min (O Bestower of Security!), we pray with the reassurance that Allah Almighty is never unjust. He has our best interests in mind, and He is the most trustworthy in fulfilling His promises of reward for His servants.

63. Yā Muhaymin - O Protector!

Meaning

The word muhaīmin originally comes from the same root as mu’min. (Lane’s Lexicon, Root: نما, Entry: نمؤم) The root of mu’min refers to security, which is the antonym of the word fear (khawf). Al-Muhaymin is the one who secures His servants from fear.

(Lisan al-‘Arab, Ibn Manzur, Root: نمه; Friday Sermon, 8 Aug 2008, Khutbat-e-

Masroor, Vol. 6, pp. 316-317; Friday Sermon, 3 Oct 2008, Khutbat-e-Masroor, Vol. 6, p. 401)

Similar Names

The Arabic word hayman refers to how a bird protects its chicks, and how one is a raqīb (watchful) and hāfiz (preserver) over someone. (Al-Qamus al-Muhit, Firuzabadi, نميه) al-Muhaymin (The Protector) includes the meanings of ar-Raqīb (The Watchful) and al-Hafīz (The Preserver). (Kashf alMa’nā ‘an Sirr Asmā Allāh al-Husnā, Ibn Arabi, (8) al-Ism: al-Muhaymin)

Use in Prayer

The name al-Muhaymin (The Protector) brings to mind how a mother protects her children from every fear. When we say Yā Muhaymin (O Protector!), we pray that Allah Almighty secures us from fear.

64. Yā Hafīz - O Preserver! -

Meaning

The root of hafīz means to preserve, guard, and protect. It means to prevent something from perishing or being lost. Al-Hafīz (The Preserver) means the One who preserves us from perishing and from annihilation, and the One who guards and protects us. (Lane’s Lexicon, Root: ظفح Entry: ظفاح ،ظفح; The Ninety-Nine Beautiful Names of God, alGhazali, p. 106)

Similar Names

This name is also mentioned under alMuhaymin (The Protector), al-Māni‘ (The Preventer), al-Wakīl (The Guardian), and ar-Raqīb (The Watchful).

Use in Prayer

During the spread of the plague, Allah Almighty taught the Promised Messiahas to pray, “Yā Hafīz, Yā ‘Azīz, Yā Rafīq.” (Malfuzat, Vol. 5, p. 271) The name al-Hafīz (The Preserver) reminds us that we exist because Allah Almighty preserves us for as long as He wills; otherwise, we would perish into oblivion. When we say Yā Hafīz (O Preserver!), we pray that Allah Almighty guards and protects us.

65. Yā Māni‘ - O Preventer! -

Meaning

The root of māni‘ means to prevent or to

Continued on page 7

Andrew Lancaster | Unsplash

Answers to Everyday Issues

Part 57

Female slaves, bondwomen, and prisoners of war

A lady from Germany wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, stating that there is an article on one of the Community’s websites about female prisoners of war, taken captive during religious wars. According to the article, there is no requirement for nikah before establishing conjugal relations with these captives, a position contradicting that of Hazrat Musleh-e-Maudra, stated in his Tafsir-e-Kabir. Moreover, this stance induces discomfort among tabligh contacts and certain Ahmadis.

In the same vein, another lady wrote about the verse in the Holy Quran, containing the words, “what your right hands possess”, expressing her unease. As a woman, she found herself dissatisfied because Islam prohibits adultery, and these women could be someone else’s wives. Another point she raised was whether these relations were established with the captives’ consent or if they were permitted even without it. Huzoor-e-Anwaraa, in his letters dated 6 June 2022 and 20 March 2023, provided the following answer to this question:

“The reality is that various misconceptions have arisen due to the lack of proper clarification of this issue. These misconceptions have been addressed by the Promised Messiahas. His Khulafa have also refuted these misunderstandings from time to time, providing an elucidation of the true teachings as required.

“Primarily, Islam unequivocally does not permit the capture and enslavement of enemy women simply because they belong to the enemy ranks. The teaching of Islam is that no one can be taken as a captive until an active war is underway. Allah the Exalted proclaims in the Holy Quran:

“‘It does not behove a Prophet that he should have captives until he engages in regular fighting in the land. You desire the goods of the world, while Allah desires for you the Hereafter. And Allah is Mighty, Wise.’ (Surah al-Anfal, Ch.8: V.68)

“Thus, given the precondition of a bloody war, only those women used to be taken captive who were present on the battlefield with intent to fight. Hence, they

Islamic teachings on female prisoners of war

Guidance regarding basic Islamic issues – which Hazrat Amirul Momineen, Khalifatul Masih Vaa has given on various occasions in his written correspondence and during MTA programmes – is being officially published below for everyone’s benefit.

were not merely civilian women but had arrived there as combatant enemies.

“Furthermore, examining the wartime laws and customs of that period reveals that in those times, during conflicts, both parties would seize each other’s individuals, whether they were men, children, or women,

“‘Whoso, therefore, will transgress after this shall have a grievous punishment.’

(Surah

Ch.5: V.95)

“This is a foundational doctrine that holds a distinctive superiority over the

“However, even amidst such circumstances, Muslims were instilled with the teaching that, despite being on the battlefield, they should never brandish their swords against a woman or a child, and were strictly prohibited from any form of desecration of the enemy’s corpses. Thus, even in the face of death, the dignity of the enemy’s remains was upheld.

“Also, it should be remembered that in the early days of Islam, in Arab society, there were two types of bondwomen. One type was those who came into the possession of Muslims through means other than wars. Islam taught that a Muslim who educates and nurtures a slave woman in his possession, and then frees her and marries her with her consent, will receive a twofold reward.

(Sahih al-Bukhari, Kitab al-‘ilm, Bab ta‘limi r-rajuli ’amatahu wa ’ahlahu) A Muslim was not allowed to be involved in physical relations with such bondwomen without marriage, as clarified in the aforementioned directive of the Holy Prophetsa, that such a woman should be educated, nurtured, and then freed. And when a woman is freed, her consent is a mandatory condition for marriage.

and enslave them.

“Therefore, pursuant to اهلﺜم ةﺌيس ةﺌيس اؤزج [‘the recompense of an injury is an injury the like thereof’ (Surah ash-Shura, Ch.42: V.41)], it does not emerge as objectionable for Muslims to act thus, in accordance with their own mutually agreed-upon rules of engagement. This is particularly the case when viewed within the framework of the norms, environment, and laws of that region and era. During that period, the belligerent parties conducted warfare in adherence to the prevalent rules and regulations, and all the principles of war were uniformly applied to both sides, which the opposing party did not object to. The matter would only become contentious if Muslims deviated from the agreed-upon rules [like the disbelievers often did].

“Despite all this, the Holy Quran has intricately tethered all these rules of war with a foundational principle. The Holy Quran commands:

“‘Whoso transgresses against you, punish him for his transgression to the extent to which he has transgressed against you.’ (Surah al-Baqarah, Ch.2: V.195)

“It further states:

teachings of all prior religions. Upon studying the precepts concerning warfare in the Bible and other holy scriptures of different faiths, one encounters teachings that urge total annihilation of the enemy. These not only pertain to men and women but extend to even prescribing the looting, incineration, and destruction of their children, livestock, and homes.

“Even in circumstances where the contending parties are consumed by uncontrolled emotions, determined to annihilate one another, and where anger is so inflamed that it persists even after the act of killing and is only satiated by the desecration of the enemy’s remains, the Holy Quran imparts such teachings that are akin to placing a rein on untameable horses. The Companionsra honoured this teaching with such grace that history is replete with hundreds of commendable and aweinspiring examples.

“In those times, disbelievers would take Muslim women captive and subject them to extreme cruelty. Beyond just imprisoning them, they would also mutilate the corpses of the fallen Muslims, severing their noses and ears. The event where Hindah chewed on the liver of Hazrat Hamzahra is an unforgettable episode.

“The other type were those female prisoners of war who were in those times when enemies of Islam were subjecting Muslims to various kinds of oppression, and if the wife of a poor, oppressed Muslim fell into their hands, they would include her among their women as a slave.

“Hence, in accordance with the Quranic injunction of اهلﺜم ةﺌيس ةﺌيس اؤزج [‘the recompense of an injury is an injury the like thereof’ (Surah ash-Shura, Ch.42: V.41)], women who came to aid the forces assaulting Islam were taken as captives, in line with the conventions of the time. Subsequently, if these women did not secure their freedom either by paying a ransom or through the procedure of mukatabat [a contractual agreement between a slave and their master, whereby the slave pledges to pay a negotiated amount, typically achieved through labour, in exchange for freedom], they would be distributed amongst the warriors. The warrior was then allowed to establish physical relations with such a woman, which was deemed permissible in accordance with the aforementioned teachings and customs of the time.

“Regarding the matter of marriage with these captive women, there are two perspectives.

Faruk Kaymak | Unsplash

“According to one stance, elucidated in Tafsir-e-Kabir by Hazrat Musleh-e-Maudra, it was essential to marry these women before establishing physical relations with them. (Tafsir-e-Kabir, Vol. 6, p. 130) This was also the viewpoint of Hazrat Khalifatul Masih Ira. (Haqaiq-ul-Furqan, Vol. 3, p. 418)

“Contrarily, another view suggests that for those women who were part of the enemy force attacking Muslims and were taken as captives as per the customs of the time, there was no formal requirement for a nikah to establish marital relations with them. This perspective is not incorrect either. Indeed, Hazrat Musleh-e-Maudra, has also expressed this viewpoint on some occasions when responding to queries about such captive women. Consequently, in response to the question of whether it is correct to keep a captive woman in one’s house as a wife without nikah – since scholars had issued a fatwa that there was no need for nikah with a female prisoner of war and that it was permissible to have a relationship with her without it – Hazrat Musleh-e-Maudra said:

“‘The answer to this question depends on the definition of ‘captive women’. If by ‘captive women’ we mean those women who joined the attacking forces against the Holy Prophetsa and assisted them, and were then taken captive in battle, then, if they did not demand mukatabat, it was permissible to make them one’s wives without nikah. That is, there was no need for their verbal consent for marriage.’ (Daily Al-Fazl, Qadian Darul-Aman, No. 57, Vol. 24, 5 September 1936, p. 5)

“In response to the question, ‘What is Huzoor’sra view on whether or not to marry a captive woman?’, he stated: ‘Nikah is an honour bestowed upon a woman. What does it mean to grant this honour to a female prisoner of war? She is usually associated with a nation that has attacked Islam with the intent to eradicate it. Captive women can be taken from the women of a nation that has attacked Muslims with the intent to change their religion. If victory is achieved in a political war, it is not permissible to take captive women. This injunction is, in fact, a punishment for a nation that attacks with the intent to change their religion.’ (Al Fazl, Qadian Dar-ul-Aman, No. 20, Vol. 22, 14 August 1934, p. 5)

“Hazrat Khalifatul Masih IVrh, in some question-and-answer sessions and duroos of the Holy Quran, has also explicated the matter of captive women, affirming the same stance that there was no formal requirement of a nikah to establish conjugal relations with these female prisoners of war. (Q&A session, 9 February 1994, Al Fazl, 24 October 2002, pp. 3-4; Q&A session, 4 November 1994, Al Fazl, 4 December 2002, p. 4; Dars-ul-Quran, 14 January 1997)

“Therefore, in light of the Quran, the Hadith and the instructions of the Promised Messiahas, my stance is that those bondwomen who fell under Muslim possession by means other than warfare, it was prohibited to establish relations with them without marriage. However, women from the enemies of Islam, who joined the enemy’s army to assist them and became captives alongside other war prisoners as a result of the enemy’s defeat, Muslim warriors, into whose share they fell as spoils of war, were not required to perform a formal marriage involving the consent

of the captive woman or the requirement of her guardian’s approval according to Islamic law. Instead, akin to many tribes and societies where the practice has been and still exists in some countries, they merely announced in society that they are husband and wife, which served as a form of marriage declaration. Similarly, the allocation of the above-mentioned type of captive women to a warrior after a war, during the division of spoils, was considered a kind of marriage declaration. However, the outcome of this kind of marriage did not impact the man’s permission to marry up to four women, meaning a man could still establish conjugal relations with the aforementioned type of captive woman even after four marriages. However, if the captive woman bore a child, she would be freed as the mother of that child [umm al-walad].

“Moreover, the good treatment of female prisoners of war, arranging for their education and training, and freeing them, was declared a meritorious deed in Islam. Hence, a narration from Hazrat Abu Musa al-Asharira recounts:

“The Holy Prophetsa said:

“‘He who has a slave-girl and teaches her excellent manners and then frees and marries her, will get a twofold reward.’ (Sahih al-Bukhari, Kitab al-‘itq, Bab al-‘abdi idha ’ahsana ‘ibadata rabbihi wa nasaha sayyidah)

“Similarly, concerning female prisoners of war, it was directed that if they are pregnant, conjugal relations should not be established with them until they have given birth. This is to eliminate any confusion about the lineage of the child. Hence, Ruwaifa Ibn Thabit al-Ansarira narrates:

her master should not establish conjugal relations with her until after her childbirth [and postpartum recovery].

“So, fundamentally, Islam is unequivocally not in favour of making individuals into bondwomen or slaves. In the early stages of Islam, permission was provisionally granted under the unique and compelling circumstances of that time. However, with considerable wisdom, Islam and the Holy Prophetsa encouraged manumission and insisted on the treatment of such individuals with kindness and respect, until they achieved their freedom or were emancipated.

“With the end of these specific circumstances, and as state laws evolved to their current form, the legitimacy of making individuals into bondwomen or slaves also ceased. Now, in line with Islamic law, there is absolutely no justification for keeping a bondwoman or a slave. In fact, under present conditions, the Promised Messiahas, who is the Hakam ‘Adl of this age, has declared it explicitly forbidden [haram].

“Thus, in delivering an exhaustive discourse on the matter of bondwomen, the Promised Messiahas articulates:

protect. The word māni‘ means protector or defender. Al-Māni‘ refers to the One who prevents corruption and injustices from occurring. (Lane’s Lexicon, Root: عنم Entry: عنم; Dictionary of the Holy Quran, Malik Ghulam Farid, p. 760; Kashf al-Ma’na ‘an Sirr Asma Allah al-Husna, Ibn Arabi, (90) al-Ism: al-Māni‘)

Similar Names

Al-Hafīz (The Preserver) includes the meaning of al-Māni‘ (The Preventer). AlMāni‘ refers to protection from the different ways we could be destroyed, but al-Hafīz refers to protection from destruction itself. Thus, not every māni‘ (preventer) is a hafīz (preserver), but every hafīz (preserver) is a māni‘ (preventer). (The Ninety-Nine Beautiful Names of God, al-Ghazali, pp. 1434)

Use in Prayer

We say Yā Hafīz (O Preserver!) when we are thinking broadly, and we pray to be protected from destruction. We say Yā Māni‘ (O Preventer!) when we are thinking of a specific apprehension. When we say Yā Māni‘ (O Preventer!), we beg Allah Almighty to prevent a harmful situation, or we pray that He defends and protects us from it.

66. Yā Wakīl - O Guardian! -

Meaning

The root of wakīl means to entrust someone with the management of something and make them responsible for it. Tawakkal means to rely on someone. Al-Wakīl means the One Who watches or looks after the affairs of the Faithful, and the One sufficing for His servants. (Lane’s Lexicon, Root: لكو Entry: لكوت ،لكو; Dictionary of the Holy Quran, Malik Ghulam Farid, pp. 835-6; The Holy Quran with English Translation and Commentary, 3:174, p. 592)

Similar Names

“‘I heard the Messengersa of Allah say on the occasion of the Battle of Hunain, ‘It is not lawful for a man who believes in Allah and the Last Day to water what another has sown with his water [meaning intercourse with women who are pregnant]; it is not lawful for a man who believes in Allah and the Last Day to have intercourse with a captive woman till she delivered; and it is not lawful for a man who believes in Allah and the Last Day to sell the spoils of war before they are formally divided.’’ (Sunan Abi Daud, Kitab an-nikah, Bab fi wat’i s-sabaya)

“This directive of the Holy Prophetsa is applicable to both free women and bondwomen, stipulating that conjugal relations with them are forbidden when they are pregnant. However, this hadith does not mean that marital relations with a nonpregnant [free] woman without marriage are permissible. Absolutely not. Establishing marital relations with a free woman without marriage is adultery, and adultery is deemed forbidden in Islam.

“The case of bondwomen is different from that of free women, which has been elucidated in this letter with great detail. But even following this hadith, for a bondwoman who is pregnant, the guidance remains that

“‘As to the matter of the disbelievers’ women and girls becoming bondwomen through warfare, and thus cohabiting with them, this is a matter that anyone aware of the actual reality will not find objectionable in the least. The fact of the matter is that, in that early era, many vile and evilnatured individuals, becoming enemies of Islam without just cause, would inflict various types of suffering on the Muslims; if they murdered a Muslim, they would often mutilate the corpse by severing the hands, feet, and nose, and they would even mercilessly murder children. If the woman of a poor, oppressed person came into their hands, they would make her a bondwoman and include her among their women (but as a bondwoman), and there was no form of injustice that they did not commit. For a long time, the Muslims continued to receive the command from God Almighty to bear these atrocities with patience, but eventually, when the tyranny exceeded limits, God granted permission to fight these wicked people, but not to exceed the level of their atrocities.

“‘However, they were prohibited from

When used about a person, a hafīz protects someone’s life, like a security guard, but a wakīl protects someone’s interests, like a lawyer. Allah Almighty says about the Holy Prophetsa, “We have not made you a keeper (hafīz) over them nor are you over them a guardian (wakīl).” (Holy Quran, 6:108) Wakīl (guardian) means that the Holy Prophetsa is not to blame for the bad decisions that the disbelievers make; he is not responsible for the management of their affairs. Hafīz (preserver) means that the Holy Prophetsa is not to blame for the destruction that comes on the disbelievers due to their bad decisions; he is not responsible for protecting them.

Use in Prayer

When we say Yā Hafīz (O Preserver!), we ask Allah Almighty to take responsibility for protecting us. When we say Yā Wakīl (O Guardian!), we ask Allah Almighty to take responsibility for protecting our affairs and interests. When we say Yā Wakīl (O Guardian!), we bring to mind the One who is most worthy of being trusted, and then we do tawakkul and trust in Him alone to the entire exclusion of anyone else. We entrust to al-Wakīl (The Guardian) the management of our affairs.

Birmingham Museums Trust | Unsplash

Jalees Ahmad

Al Hakam

Prophets of Allah

Jesusas, the son of Mary, was a prophet of Allah the Almighty. The Holy Quran states that Jesusas was a prophet to the People of Israel. He spiritually revived the dead and was the last Israelite prophet. He also delivered the glad tidings of the coming of the greatest prophet, the Holy Prophet Muhammadsa, the chosen one. Jesusas was granted a high spiritual status and came to fulfil the prophecies of the Old Testament. As a man of God, he preached, like all other prophets, the Unity of Allah to his people.

Jesusas was born without the agency of a father. The Holy Quran affirms that Jesusas was born without the agency of a father.

(Surah Aal-e-‘Imran, Ch.3: V.48)

This birth is believed by Ahmadi Muslims to be miraculous, but not supernatural.

Jesusas is known as Ibn Maryam – meaning son of Mary – having been born without a male parent, he naturally became known primarily through his mother.

The Messiah, Jesusas, had a complexion that was described as red, possessed curly hair, and had a broad chest. These physical attributes provide a glimpse into his appearance as described by the Holy Prophetsa who saw Jesusas on the night of the spiritual journey of Mi‘raj. (Sahih alBukhari, Kitab Ahadith al-Anbiya, Hadith 3438)

Mary: The blessed mother of Jesusas and the glad tidings

The Holy Quran has shed light on numerous facts about prophets and the events surrounding their lives. Unfortunately, other scriptures have depicted certain prophets as engaging in actions that are inconsistent with the grandeur expected of a prophet. However, the Holy Quran has dispelled this notion and cleared prophets of any indecent or immoral acts. Similarly, the Holy Quran has provided details about Mary that are absent from earlier scriptures.

With regards to the news of Jesus’ birth, the Holy Quran recounts that an angel conveyed the glad tidings to Mary about “the Messiah, Jesusas, son of Mary,” who would be honoured in this world and the hereafter. Upon receiving this news, Mary was filled with surprise and was informed that such is the way of Allah. (Surah Aal-e‘Imran, Ch.3: V.46)

The

Jesus: Prophet of Allah sent to the lost tribes of Israel

“And We did raise among every people a Messenger”

The following verse of Surah Aal-e-‘Imran goes on to say:

نيحلﺼلا نمو الهكو دهملا ىف سانلا ملکيو “‘And he shall speak to the people in the cradle and when of middle age, and he shall be of the righteous.’” (Surah Aal-e-`Imran, Ch.3: V.47)

Many misconceptions have arisen from misunderstanding this verse. The expression “he shall speak” signifies the ability to

pious, brought him up as a wise and pious child.” (Five Volume Commentary, Vol. 2, 827)

The Messiah’s birth

The Christian world commonly refers to 25 December as the birth date of Jesusas, the Messiah. Of course, this is a debatable topic; however, we need not indulge ourselves in it too deeply, as much has been written about it already. (www.alhakam.org/christmasjesus-bible-quran-islam/)

The Holy Quran states that Jesusas was born at a time when dates had become ripe. “And shake towards thyself the trunk of the palm-tree; it will cause fresh ripe dates to fall upon thee.” (Surah Maryam, Ch.19: V. 26)

When the Messiah was born, Mary was commanded to keep a fast of silence:

“say, ‘I have vowed a fast to the Gracious God; I will therefore not speak this day to any human being.’” (Surah Maryam, Ch.19: V. 27)

Jesus’as birth at Bethlehem, in pursuance of a Divine command, Joseph had taken him and Mary to Egypt where they lived for some years and it was after the death of Herod that the family came back to Nazareth and dwelt there.” (Five Volume Commentary, Vol. 4, p. 1951-1952)

In Matthew, we read: “And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.”

(Matthew, 2:13)

Mary takes Jesusas to her people

The Holy Quran goes on to say, “Then she brought him to her people, carrying him.”

(Surah Maryam, Ch.19: V.28)

Hazrat Musleh-e-Maudra has said that this moment alludes to when the Messiah had reached the age of 33 and was appointed as a prophet of God. (Tafsir-e-Kabir, Vol. 5, p. 190)

meaning of Jesusas speaking “in the cradle and when of middle

communicate wise words, as there is nothing remarkable about simply uttering random words. Further, the passage speaking of the cradle and middle age implies two distinct periods: childhood and adulthood, during which he would speak words of wisdom. Hinting that he would not die young but would live to a good ripe age.

“The Quranic reference to the two distinct periods of Jesus’ life may also be taken to hint that his speaking in the latter period was to be of a different nature from that in the former. In the latter period, he was to speak to men as a Prophet of God. Thus, the glad tidings given to Mary consisted in the fact that Jesusas was not only destined to be an intelligent child but was also to live to a ripe age as a righteous servant of God.” (Five Volume Commentary, Vol.2, p. 492-493)

Hazrat Ahmadas has stated that this does not imply that Jesusas started speaking immediately after birth or at the age of two or four months. Rather, it signifies that he started speaking around the age of two or four years, as this is when children typically engage in playful activities in their cribs. It is not surprising for a child of that age to speak. (Tafsir Hazrat Masih-e-Maudas, Vol. 3, p. 47)

As it happened in the case of Prophet Zachariahas, Mary was told to limit her speech as much as possible and focus on remembering God. We know that she did not completely stop talking since the phrase فقولي indicates this. When looked at, keeping the historicity of the birth of Jesusas and the story in mind, this command aimed to prevent unnecessary questions from any passer-by about the newborn, allowing Mary to conserve her energy and dedicate more time to the remembrance of God.

“It appears from the Gospels that after

Alluding to the words هلمحت “carrying him”, it does not mean that Mary was carrying Jesusas as at that time, as stated by Hazrat Musleh-e-Maudra, Jesusas was 33. Thus, the phrase هلمحت is similar to what has been stated in Surah al-Jumu‘ah:

“The likeness of those who were made to bear the [law of] Torah, but would not bear it, is as the likeness of an ass carrying [a load of] books.” (Surah al-Jumu‘ah, Ch.62: V.6)

The “act of speaking in the cradle signifies speaking words of wisdom and piety in childhood. This sort of speaking on the part of Jesusas reflected great credit on his mother, who, herself being wise and Cristina Gottardi | Unsplash

age”

“By the words ‘carrying him’ some people are led to think that the verse refers to the time of the childhood of Jesusas when Mary carried him in her arms. But this is an obvious misconception. The verse, in fact, refers to the time when Jesusas had attained to prophethood as is clear from vv. 31-34 wherein he says, I am a servant of Allah, He has given me the Book, and made me a Prophet;…and has enjoined upon me Prayer and alms-giving so long as I live. Surely Jesusas was not made a Prophet in his childhood, nor did he say his Prayers and give Zakah at that time.” (Five Volume Commentary, Vol.4, 1951) This fulfilled the biblical prophecy that Jesusas would come to his people along with his mother, riding an ass. (Matthew 21:4-7)

Further, the Holy Quran states:

“‘O Mary, thou hast done a strange thing.’ (Surah Maryam, Ch.19: V.28)

“The words, ‘thou hast done a strange thing’ contain a double taunt. They refer to the calumny of Mary having given birth to an illegitimate son and to Jesusas having falsely laid claim to prophethood.” (Five Volume Commentary, Vol.4, p.1952)

Mary then pointed to Jesusas (19:30) indicating that how was it possible that an illegitimate birth or the people’s word of her doing a “strange thing” could result in such a holy and righteous son who was with noble qualities and a Prophet of God. By pointing to him, she indicated that his presence vindicated her.

“The words may also signify that when the Jews accused Mary of adultery, she felt embarrassed and pointed to Jesusas, who had by that time become a prophet.” (Five Volume Commentary, Vol. 4, p.1954)

Their saying, “How can we talk to one who is a child in the cradle?” (Surah Maryam, Ch.19: V.30), alluded to the fact that they, being elders, deemed Jesusas a mere boy. (Haqaiq al-Furqan, Vol. 3, p. 65) “Old and learned people are wont to talk like that when invited to learn wisdom from someone who is much younger than them in age. The words merely constitute an expression of contempt and disdain for Jesusas.” (Five Volume Commentary, Vol. 4, p.1954)

On this occasion, Jesusas responded:

“He said, ‘I am a servant of Allah. He has given me the Book, and made me a Prophet; ‘And He has made me blessed wheresoever I may be, and has enjoined upon me Prayer and almsgiving so long as I live; ‘And [He has made me] dutiful toward my mother, and He has not made me haughty and unblessed. ‘And [peace was on me] the day I was born, and [peace there will be on me] the day I shall die, and the day I shall be raised up to life [again].’” (Surah Maryam, Ch.19: V.31-34)

In this verse, the statement “the Book” refers to the Torah.

Jesusas was given the Torah, the spirit of Holiness, creation of birds, and gave life to the spiritually dead

Jesusas was indeed a Messenger to the Children of Israel (Surah Aal-e-‘Imran, Ch.3: V.50) who was taught by Allah the Book, Wisdom, the Torah, and the Gospel. Throughout Jesus’ life, many miracles have

(Surah Aal-e-‘Imran, Ch.3: V.50)

We must remember that there is no mention of Jesusas fashioning birds from clay in the Bible. If this were to be taken literally, one wonders why such an event would be omitted from the biblical accounts.

Let it be clear that khalq does not solely mean “to create.” A study of the Arabic language reveals that the language itself is extensive and that it is not possible to assign a single meaning to a word. The attribution of khalq as creation has been exclusively used for God in the Holy Quran. Thus, in this context, and with this in mind, we should study this verse:

“‘I come to you with a Sign from your Lord, [which is], that I will fashion out for you [a creation] out of clay after the manner of a bird, then I will breathe into it [a new spirit] and it will become a soaring being by the command of Allah” (Surah Aal-e‘Imran, Ch.3: V.50)

They were also required to dwell alone. (Leviticus 13:46) And so “the clause would signify that the legal or social disabilities and disadvantages under which persons suffering from such maladies laboured were removed by Jesus.” (Five Volume Commentary, Vol. 2, p. 500)

As mentioned earlier, the creation of birds was interpreted in a spiritual sense, and similarly, these should be understood as such. Prophets of Allah are charged and raised with the duty of guiding Man back to Allah. Just as doctors and physicians are needed to cater for bodily maladies and diseases, so too is there a need for physicians in the spiritual sense, and that is why Prophets are sent to the world.

Kalimah and the refutation of the godship of Jesusas and the look at the meaning “strengthened him with the Spirit of Holiness”

been associated with him. However, some people interpret these miracles literally, attributing godlike attributes to him.

In order to comprehend the true essence of matters that have been transformed into fables and stories, we need to examine the usage and style of the words employed. It is worth noting that the Prophet Jesusas was known for communicating through parables (Matthew 13:34).

When we read the full verse of the Holy Quran and consider what it implies for a prophet of God whose duty is to bring man closer to Allah, it becomes emphatically clear that Jesusas gave spiritual training to ordinary human beings, who then soared in their spirituality. These men of humble origin possessed something within, and it was only after meeting with Prophet Jesusas and accepting his message that they underwent a spiritual transformation. This matter has been further pointed out by Hazrat Musleh-e-Maudra in Tafsir-e-Saghir that Prophet Jesusas is explaining, here, that he unleashed spiritual potential among those who followed, enabling them to eventually become devout spiritual seekers devoted to God Almighty. (Tafsir-e-Saghir, p.86)

Further, the verse states:

صربالاو همكالا یرباو

“And I will heal the night-blind and the leprous” (3:50)

When Mary, the mother of Jesusas, received the glad tidings of a son, the words mentioned in the Quran are هنم ةملکب کرشبي meaning “Allah gives thee glad tidings of a word from Him” (Surah Aal-e-`Imran, Ch.3: V.46)

Another verse

هتملكو هللا لوسر ميرم نبا ىسيع حيسملا امنا “Verily, the Messiah, Jesus, son of Mary, was only a Messenger of Allah and a [fulfilment] of His word.” (Surah an-Nisa’, Ch.4: V.172)

Here, the Holy Quran’s use of the word هتملك should not be taken to support the Christian notion of the sonship of Jesusas. Hazrat Khalifatul Masih IVrh emphasised that Christians often employ this verse to mislead Muslims into embracing the false belief of Jesus’ divinity. Christians argue that the “word” mentioned refers to Jesusas, citing the phrase “the word was with God,” and then they present the verse mentioned above. (Urdu Tarjamatul Quran Class #37Surah Aal-e-‘Imran verses 44-48)

Jesus’as response

<< Continued from page 7

“‘Therefore, when the vile-natured people of Arabia did not desist from causing harm and pain, and shamelessly and disgracefully started committing sinful attacks even on women, God enacted this law for their admonishment, that if their women are also captured in battles, they should be treated in the same way. Hence, there is no ground for objection to this due to the famous proverb, ‘If an action is

The Holy Quran states:

“I will fashion out for you a [creation] out of clay after the manner of a bird.”

The word used for healing is ٴُ یربا, which also signifies clearing and being free (see Dictionary of Quran, p. 62). In the Bible, we learn that individuals afflicted with leprosy were considered impure and were prohibited from coming into contact with others, as stated, “Unclean, unclean”. (Leviticus 13:45)

Continued on next page >>

reciprocated, then there remain no grounds for complaint.’ This proverb is also wellknown in Hindi as ‘As you sow, so shall you reap.’

“‘Apart from this, Islam does not support the idea of making prisoners of war into slaves or bondwomen; in fact, the emphasis on freeing slaves in the Holy Quran is beyond imagination. The point is that, the practice of making bondwomen and slaves originated from the disbelievers and it was enacted in Islam as a form of punishment, and even then, encouragement was given for their release.’” (Chashma-e-Ma‘rifat, Ruhani Khazain, Vol. 23, pp. 252-255)

Huzooras further states:

“‘Bear in mind, the underlying principle of marriage [nikah] hinges on obtaining the consent of the woman, her guardian, and the man. However, in a situation where a woman has given up her freedom, is at no liberty, and belongs to those cruel warmongering folk who have perpetuated unwarranted oppression upon Muslim men and women, when such a woman is seized and reduced

to a prisoner of war in retribution for the crimes of her kinsfolk, her rights to freedom are completely forfeited. Consequently, she becomes the captive of the victorious ruler, and to bring such a woman into his harem does not necessitate her consent. Rather, subjugating her militant kin and taking her into custody implies her consent. This is a directive present in the Torah as well. Nonetheless, the Holy Quran delineates:

ةبقر كف

“‘‘The freeing of a slave.’ [Surah al-Balad, Ch.90: V.14]

A simple examination of the verse and its meaning easily disproves this notion. The word “kalimah” has been used in the Holy Quran on multiple occasions, denoting mutilating, i.e., from severing the nose, ears, hands, etc., of any disbeliever’s corpse, and they were commanded to reciprocate the dishonour that these people preferred for the Muslims. As a result, the practice of keeping disbelievers’ women as prisoners of war and benefiting from them as women began in Islam. It was far from justice and fairness that when a disbeliever would capture a Muslim woman, he would make her a bondwoman and use her as a woman, and when a Muslim would capture their women and girls, he should treat them like mothers and sisters […]

“‘Hence, setting a bondwoman or slave free is declared as a deed of immense reward, and ordinary Muslims are encouraged to do so. If they liberate such bondwomen and slaves, they will secure great merit in the sight of God. Although a Muslim ruler holds the right to subjugate such malevolent individuals and reduce them to slavery or servitude upon triumph, responding to malevolence with benevolence is nonetheless preferred by God.

“‘It is a matter of great joy that in our era, those people who are referred to as disbelievers in opposition to Islam, have abandoned this practice of injustice and oppression. For this reason, it is now impermissible for Muslims as well to take their prisoners as bondwomen and slaves, because God states in the Holy Quran that you may retaliate against a combatant group to a degree, only when they have first taken the lead. Hence, when now such a time no longer exists and the disbelieving people do not act so violently and unjustly towards the Muslims in a state of war, whereby they themselves as well as their men and women are taken as bondwomen and slaves; rather, they are considered to be state prisoners, for this reason, in this era, it is now impermissible and unlawful for Muslims as well to do so.’” (Chashma-e-Ma‘rifat, Ruhani Khazain, Vol. 23, p. 253, footnote)

(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London. Translated by Al Hakam.)

Tanner Mardis | Unsplash

<< Continued from previous page different things based on its usage and context. For instance, in Chapter 37 verse 172, it is used to mean “word”. In Chapter 39 verse 20, it is used to mean “sentence of punishment.”

Hazrat Musleh-e-Maudra has said that according to Fathul Bari, “The word Kalimah also means glad tidings.” (Tafsir-eSaghir, p.138)

Furthermore, when we examine the aforementioned verses, we observe that they do not in any manner endorse the concept of Jesusas the Messiah being a deity. Similar titles have been bestowed upon the companions of the Holy Prophetsa. For instance, when someone is referred to as Saifullah (the Sword of God), as attributed to Hazrat Khalid bin Waleedra, or Asadullah (the Lion of Allah), as attributed to Hazrat Alira, it is meant to highlight their courage and valour and not to be taken literally.

In Surah al-Baqarah, we read:

“We gave Jesus, son of Mary, clear proofs and strengthened him with the Spirit of Holiness.” (Surah al-Baqarah, Ch.2: V.254)

Some raise the allegation that Jesusas was bestowed with the Holy Spirit and thus has a higher level than other Prophets. However, the matter really boils down to a misunderstanding of God’s words. The clause does not imply that other Prophets were not strengthened by the Holy Spirit. In the Quran, Jesusas is simply mentioned to clarify and refute objections levelled against him by the Jews, who believed he was an imposter.

In fact, the Bible states that the Jews asserted that Jesusas had not shown any sign and claimed that he was possessed by an evil spirit (Luke, 11:15-16).

Thus, the Holy Quran makes it clear that Jesusas was a true messenger of Allah who, like all prophets, was strengthened with the Spirit of Holiness.

The Jews did not accept Jesusas and attempted to crucify him

Prophet Jesusas, after preaching his message, had disciples who believed him to be a true prophet of God. However, the Jews did not consider his claim to be true. The Jews planned to crucify Jesusas, unaware that God, the best of planners, always supports His prophets. Jesusas was placed on the cross but did not die there.

As the debate on crucifixion has been ongoing for a long time and numerous

pages have been written on this matter, a brief mention of the topic will be sufficient.

In Surah Aal-e-Imran, we read:

“When Allah said, ‘O Jesus, I will cause thee to die a [natural death] and will exalt thee to Myself, and will clear thee from [the charges of] those who disbelieve, and will place those who follow thee above those who disbelieve, until the Day of Resurrection; then to Me shall be your return, and I will judge between you concerning that wherein you differ.” (Surah Aal-e-‘Imran, Ch.3: V.56)

This verse is often quoted by Muslims to emphasise Jesus’ physical ascension to Allah. However, if we carefully examine the context and subject, the matter becomes clear.

It has already been mentioned above that the Jews attempted to crucify Jesusas, intending to take his life on the cross. The verse refers to the occasion when Jesusas became a victim of his enemies, who plotted to have him crucified and die an accursed death, for it is mentioned in Deuteronomy that “for he that is hanged is accursed of God” (Deuteronomy, 21:22). With this in mind, we should analyse and examine the quoted verse mentioned earlier.

“When Allah said, ‘O Jesus, I will cause thee to die a [natural death] and will exalt thee to Myself.’”

Here, it is as if God is saying that although the Jews are attempting to take Jesus’ life, it is ultimately God who will determine when and where Jesusas shall pass away, not the Jews.

Further, as the Quran states:

“They slew him not, nor crucified him, but he was made to appear to them [like one crucified].” (Surah al-Nisa, Ch.4: V.158)

The Holy Quran unequivocally denies Jesus’ demise on the cross. Instead, it boldly asserts that the Jews failed in their attempt to crucify him and that Jesusas only appeared to have passed away, while in reality, he simply fainted. An examination of the different accounts in Matthew, Mark, Luke, and John, as well as the events surrounding the incident, will clearly demonstrate that he fainted.

Often, some Western objectors quote this verse and imply that the Holy Quran completely denies the entire incident. They argue that the words هوبلص امو indicate that the event did not occur (The Atheist Who Didn’t Exist, p. 63). By stating this, it seems

Meat distributed among underprivileged people in Bulgaria

Jawad Uddin Uffan Missionary, Bulgaria

On the occasion of Eid-ul-Adha, Jamaate-Ahmadiyya Bulgaria, with funding from Humanity First Germany, provided meat to financially disadvantaged families and individuals across the country, especially in remote areas. For this purpose, the Ahmadiyya Muslim Community in Bulgaria worked together with various

municipalities, social centres, homeless shelters, and accommodations for children and adults. The meat was distributed for Eid celebrations from 28 to 30 June 2023. Alongside the meat, every single person received a card for Eid-ul-Adha with good wishes and special greetings.

After more than 5,000 cards were distributed, many people wrote and called us to thank us for our consideration and for, as they called it “an unforgettable

as if an attempt is being made to cast a negative light on the Holy Quran. However, their understanding could not be further from the truth.

The words هوبلص امو does not imply that Jesusas was not placed on the cross. It simply means that he did not die on the cross. In everyday language, if someone is said to have been crucified or hanged, it typically indicates that they died on the cross.

The Messiah in Kashmir

After escaping the vicious clutches of his enemies and realising that it was no longer safe to continue his mission, Jesusas went into hiding.

“And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.” (Mathew, 8:20)

Thus, Jesusas made the decision to leave Palestine and embarked on a journey. He travelled from Nazareth to Damascus and stayed there for a period of time. The place where he stayed, known as Maqam-i’=;pIsa, continues to be recognized to this day. From there, he proceeded to Nisibin and then travelled through Iran and Afghanistan before ultimately reaching Kashmir. “Yuz Asaf (Yuz in Hebrew being the same as Yasu‘ and Asaf meaning the gatherer). Henceforward Jesusas becomes Yuz Asaf and is known by this name till his death.” (Five Volume Commentary, Vol. 4, p.2217) Eventually, as the Holy Quran states, Jesusas made his way to the other tribes of the Bani Israel in order to convey his message as he was a messenger sent to the tribes of the Bani Israel. He took “refuge on an elevated land having meadows and springs of running water.”

(Surah al-Mu’minun, Ch.23: V.51) For details, see Jesus in India by Hazrat Mirza Ghulam Ahamdas

Jesus’as prophecy of Ahmad, the “Comforter”

It is common for prophets of Allah to prophesy about a future prophet who will follow them. Jesusas was fortunate to be the prophet who preceded the Holy Prophetsa and informed his people about the coming of the Holy Prophetsa after his own departure.

The Holy Quran records: “And [remember] when Jesus, son of Mary, said, ‘O children of Israel, surely I am Allah’s Messenger unto you, fulfilling that which

gesture”. There were also people who were deeply moved, cried on the phone, and thanked us, saying that they were happy that there are still good people on earth like the Ahmadiyya Muslim Community. Furthermore, various municipalities in the country thanked us with written letters of appreciation.

Municipalities in which the meat was distributed were Sandanski, Petrich, Gotse Delchev, Bansko, Razlog, Simitli, Pleven, Veliko Tarnovo, Razgrad, Haskovo, Stara Zagora, and Plovdiv.

Majlis Khuddam-ul-Ahamdiyya Bulgaria also participated with small funds to donate meat, which was then distributed in the cities of Plovdiv and Sandanski.

is before me of the Torah, and giving glad tidings of a Messenger who will come after me; his name being Ahmad.’” (Surah asSaff, Ch.61: V.7)

The Holy Quran records the incident when Prophet Jesusas gave his people the glad tidings of a prophet whose name would be Ahmad.

The Bible also makes mention of this:

“And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.” (John, 14:16-17)

Then, we read:

“But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:” (John, 15:26)

We also find:

“Nevertheless, I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.” (John, 16:7)

The following is in the same chapter:

“I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you.” (John, 16:12-14)

These verses from John clearly establish the following:

“(1) That Paraclete or the Comforter or the Spirit of Truth could not come unless Jesusas should have departed from the world. (2) That the Comforter was to abide in the world for ever. (3) That he was to say many things that Jesusas himself could not tell because the world could not then bear them. (4) That he would guide men unto all truth. (5) That he would not speak of himself, but whatever he would hear that would he speak. (6) That the Comforter would glorify Jesusas and testify of him.”

(Five Volume Commentary, Vol. 5, p. 3145)

Thus, after 600 years, the world was blessed with the greatest prophet to have walked the earth, the Holy Prophet Muhammad, peace and blessings of Allah be upon him. (Sahih al-Bukhari, Kitab manaqibi l-ansar, Hadith 3948)

Pisit Heng | Unsplash

The Prophet’s path

Importance of physical wellness in Islam

Awaab Ahmad

Student Jamia Ahmadiyya UK

Throughout his blessed life, the Holy Prophetsa never exhibited signs of physical indolence. On the contrary, his entire life was marked by ceaseless vigour, a trait he persistently advocated within his ummah He taught us:

“A strong believer is better and is more beloved to Allah than a weak believer.”

(Sahih Muslim, Kitab al-qadr, Hadith 2664)

This hadith conveys the importance of physical strength and wellness; the healthier you are, the better equipped you are to worship Allah. In this article, I will elucidate how the Holy Prophetsa embodied this significant teaching throughout his life, thereby offering us a blueprint to emulate. This article will elaborate on the Holy Prophet’ssa simple yet effective fitness habits, such as walking. It will underscore the necessity of physical well-being as a means to sustain oneself and one’s family.

Nurturing sheep in the Arabian Desert

During his blessed childhood and adolescent years, the Holy Prophetsa cared for sheep. Our master, the Holy Prophetsa, once said:

ىعر ا إ ايبن هللا ثعب ام

“Allah did not send any prophet except that he cared for sheep.” (Sahih al-Bukhari, Kitab al-ijarah, Hadith 2262)

Imagine shepherding a flock of sheep from a tender age in the blistering Arabian Desert, guiding them from one location to another in pursuit of optimal pastures. It was commonplace for shepherds to live among their flock for extended periods, familiarising themselves with each animal’s individual characteristics. Unlike camels, which can endure long periods without water and even longer periods without sustenance, sheep require regular maintenance, thereby necessitating greater physical exertion by the shepherds. Hence, Throughout his tenure as a shepherd, the Holy Prophetsa would have remained active, regularly walking to safeguard the wellbeing of the sheep in his care.

The Holy Prophet’ssa practice of climbing Cave Hira

In the context of walking – arguably the Holy Prophet’ssa primary form of exercise – there is the following hadith narrated by Hazrat Abu Hurairahra:

“I have not seen anyone quicker in his walking than Allah’s Messengersa.” (Jami‘ atTirmidhi, Kitab al-munaqib ‘an rasulillahsa, Hadith 3648)

An illustration of the Holy Prophet’ssa robust physical activity was his ascents of Cave Hira, where he received his first revelation. It is worth mentioning that even before his first revelation, he would frequently visit the cave. Situated atop the Jabal an-Nur mountain, the journey to the cave, even with the modernly constructed steps, requires approximately an hour and a half. This ascent was accomplished by the Holy Prophetsa without the aid of stairs.

Walking is one of the very simple but hugely effective ways the Holy Prophetsa has shown us to stay fit and healthy.

The Holy Prophetsa walked at a brisk pace, yet embodying grace and dignity in every step and not conveying an impression of laborious effort. (Ash-Shama’il AlMuhammadiyah, Bab ma ja’a fi mashiyati rasulillah)

Today’s society often struggles to incorporate physical exercise into their busy routines. However, in an analysis from the University of Cambridge, it was discovered that exercising for only 11 minutes every day, through even basic means such as brisk walking, significantly lowers the risk of cardiovascular disease, cancer and early death. (“Walking for 11 Minutes a Day

May Add Years to Your Life, New Study Says”, www.eatingwell.com/article/8033210/ walking-minutes-day-add-years-to-life-newstudy/)

This finding implies that health maintenance does not always require specific workouts or dedicated times, as even modifying our walking patterns, as modelled by our Holy Prophetsa, can contribute to our health and well-being.

Inspiring a healthy lifestyle and unity through exercise

Hazrat Mirza Bashir Ahmadra, MA, writes, in his book, The Life and Character of the Seal of the Prophets:

“[...] Due to engagement in war, the Holy Prophetsa arranged for a few horse races. Even generally, the Holy Prophetsa would encourage his Companions to keep horses and master the art of riding. Ke[e] ping Jihād in view as the primary purpose for this, the Holy Prophetsa considered such training to be a source of great spiritual blessing. As such, those Companions who possessed the means, keenly kept horses with great interest. In one narration, there is also an indication that the Companions would also practise jumping techniques on horseback. Similarly, the Holy Prophetsa would also arrange for camel races. The Holy Prophetsa himself also owned a shecamel which generally maintained its position ahead of the rest. In actuality, it was a common practice of the Holy Prophetsa to emphatically encourage his Companions to exercise and develop military skills, and in order to develop a keen interest, at times, he would even participate himself. On certain occasions, the Holy Prophetsa arranged for and spectated competitions in archery and swordsmanship as well. The Holy Prophetsa would also exhort that Muslims should remain active and walk briskly so that the enemy would remain in awe of their strength and activeness, and so that Muslims also felt alert themselves. For the purpose of war, some of the Companions would even practise sprinting. In this respect, a Companion named Salamahra bin Akwa‘ was so outstanding that certain narrations relate that he could even outstrip a horse at times. Once or twice, even the Holy Prophetsa himself raced Hadrat ‘Ā’ishahra Even though this be in the form of leisure, this demonstrates the lively and active spirit of the Holy Prophetsa and his Companions, of which even the ladies were not bereft.”

(The Life and Character of the Seal of the Prophets, Vol. 2, p. 512)

It has been narrated that the Holy Prophetsa participated in walking or running

Anas Miah | Unsplash

races with his wife, Hazrat Aishara:

“I raced with the Prophetsa and beat him in the race. Later, when I had put on some weight, we raced again, and he won.” (Sunan Abi Dawud, Kitab al-jihad, Hadith 2578)

The Holy Prophet’ssa involvement in these activities underscores the importance he placed on physical strength and agility, not only for himself but also for those around him.

Hiking

We find numerous instances in the ahadith describing how the Holy Prophetsa used to embark on hiking trips for various reasons. Hence, it is mentioned in a hadith:

“The Prophetsa once climbed the mountain of Uhud with Abu Bakrra, Umarra and Uthmanra.” (Sahih al-Bukhari, Kitab fada’il ’ashabi n-nabisa, Hadith 3686)

Hiking is also an excellent form of exercise, and socialising with your friends and family can and should also be done through exercise. One does not always need to be seated in the comfort of one’s home, as typically imagined, to socialise; it can also be integrated with physical activity.

Swimming, archery, and selfsufficiency in the teachings of the Holy Prophetsa

Another means of exercise that was emphasised by the Holy Prophetsa is evidenced in the following hadith:

“Teach your children swimming, and

teach your fighters archery.” (Ahmad ibn Hanbal, 323)

It is widely acknowledged that swimming is an excellent form of exercise. Its significance was so profound that the Holy Prophetsa actively recommended that children be taught this skill. Apart from its health benefits, swimming is an invaluable life skill.

The Holy Prophetsa is reputed to have frequently emphasised the importance of archery in his teachings. This was particularly relevant in the context of physical Jihad at that time. A notable hadith where the Holy Prophetsa declared, “Strength is in archery, strength is in archery, strength is in archery” (Riyad as-Salihin, Kitab al-jihad, Hadith 1332), emphasises that learning skills can serve as an outstanding means of exercise. The focus on archery and maintaining physical fitness implies that physical wellness alone is not sufficient for spiritual development. As true believers, we should aim to strengthen our bodies to increase their resilience. While – as per the saying of the Holy Prophetsa – Jihad of the sword is not required in this era (Sahih al-Bukhari, Kitab al-’anbiya’, Bab nuzuli ‘isa ibn maryam), maintaining physical fitness remains crucial in order to actively and efficiently engage in the Jihad of the peaceful propagation of the beautiful teachings of Islam.

Furthermore, the Holy Prophetsa has many times expressed the importance of one providing for himself rather than begging for things. As such, it is mentioned in a hadith:

“If one of you were to carry a bundle of firewood on his back and sell it, that would be better than asking a man who may or

may not give him something.” (Sunan anNasa’i, Kitab az-zakat, Hadith 2584)

A very simple lesson in this hadith is to take advantage of one’s bodily strength and work in whatever legal way to earn a living and be a beneficial member of society rather than a liability. In order to do this effectively, one of the most important traits one must possess is physical vitality, again stressing the importance the Holy Prophetsa placed on keeping healthy.

Physical benefits within Islamic practices

It is crucial to understand from the outset that the primary aim of various modes of Islamic worship is not physical exercise. Nonetheless, Allah, in His infinite wisdom, has introduced a form of worship that subtly promotes physical activity. Such integration not only prevents worshippers from succumbing to lethargy but also imparts the auxiliary benefits associated with physical movement.

One could argue that within the pillars of Islam – the five daily prayers, Hajj, and fasting during Ramadan – lie some often overlooked facets of exercise. These essential practices, while nurturing spiritual development, also yield physical benefits. Take, for instance, the salat. The recurring upper torso movements, encompassing bowing (ruku‘) and prostrations (sujud), can be viewed as beneficial whole-body exercises. These rhythmic actions foster the strengthening and maintenance of joint flexibility across the body, potentially enhancing blood circulation and aiding digestion. Consequently, consistent

engagement in these daily prayers emerges as a practical means of preserving health – a principle exemplified by the Holy Prophetsa himself.

The rites associated with the Hajj and ‘Umrah provide another compelling illustration of physical activity within Islamic practices. Prolonged walking is a key component of these rites, underscoring the significant role walking holds within Islamic lifestyle recommendations.

Conclusion

In conclusion, I would like to draw attention to a profound saying of our beloved master, the Holy Prophet Muhammadsa: he once described believers as travellers in this world. (Sahih al-Bukhari, Kitab ar-riqaq, Hadith 6416) The primary interpretation of this hadith advises against excessive attachment to worldly pleasures. However, when we take into account the term “traveller” in the context of this discourse, it brings to light another crucial facet: the necessity of physical fitness. Be it travelling physical distances or embarking on the spiritual journey towards God, a robust state of health is instrumental. As such, this wisdom once again affirms the intertwined nature of spiritual and physical well-being in Islamic teachings.

On another occasion, the Holy Prophetsa also said, “All of you are shepherds, and each of you is responsible for his flock.” (Sahih al-Bukhari, Kitab, an-nikah, 5200) This guidance also underscores the need for physical health to effectively fulfil our responsibilities, be they towards our own bodies, to God or to His creation..

Lajna Imaillah Germany visits provincial parliament in Rheinland-Pfalz, Germany

Zubaria Ahmad

Secretary Tabligh,

Lajna Imaillah Germany

In recent years, some German politicians at various levels have been seen reflecting their anti-Islamic views on the floor of the national parliament. During a speech at the parliament in 2018, one such politician used very vicious words and a harsh tone regarding Islam. The Islamic teaching of purdah and the Muslim women who practise it were especially targeted, despised, and hated in her speech.

To answer and address this issue, a press release was issued by Lajna Imaillah Germany, and an educational campaign was also launched on social media in which the teaching and wisdom of purdah mentioned in the Holy Quran were outlined.

Like other European countries, Germany has repeatedly tried to enact laws against the Islamic purdah. Similarly, in 2021, they banned the head covering of women working in government positions under the pretext of banning the public

display of the symbols of the Nazis. The German parliament passed this law. According to this law, every government agency will be free to decide whether to prohibit their Muslim female employees from wearing the head covering. This ban can be applied to women in addition to female teachers who are working, e.g., as judges.

While some politicians praised the law, it was openly criticised by prominent politicians.

In this whole situation, the avenues for introducing the true teachings of Islam were opened for Lajna Imaillah. We held meetings with dignitaries, and distinguished female politicians were invited to online and in-person events organised at the local and national levels. These discussion topics were mostly focused on women’s rights in Islam, especially the right to education and the facility of veiling given to women in Islam. Connections with female politicians yielded positive results.

Later, with the kind permission of

Hazrat Amirul Momineenaa, four other points were included in the goals of the tabligh department’s centenary celebrations for the purpose of running this campaign throughout Germany. One point was the organisation of tabligh guest gatherings in majalis for non-Ahmadi women under the tabligh department. A significant number of female politicians attended these guest receptions.

By the grace of Allah, many contacts were established, and there was an opportunity to introduce the teachings of Islam Ahmadiyyat. Lajna Imaillah also received invitations from our female guests, notably invitations from five different female members of various provincial parliaments to the houses of their respective parliaments.

The first visit, on the invitation of Utta Blatzheim Roegler, a member of the provincial parliament who had attended the tabligh reception, was held on 21 June 2023, to the provincial parliament. It was attended by 47 Lajna members, including

Sadr Lajna Imaillah Germany, my humble self, Secretary Maal, and Muawina Sadr for Wasiyyat.

All the members of parliament arrived by 12:30pm. After a brief introduction and guidelines, our group was invited to lunch. Since we had mentioned that we Ahmadi members like to eat in purdah, a separate hall was reserved for our group.

Lajna Imaillah was given the opportunity to speak to a female member of the provincial parliament about their Jamaat activities and Islamic teaching. During the one-hour meeting, questions were also asked by the members of the board. After that, the next item on the agenda was to see the proceedings of the parliament. During the proceedings, it was announced by the president of the provincial parliament, “We welcome Lajna Imaillah from the Ahmadiyya Muslim Jamaat to our parliament.”

At the end of this event, a separate room was provided for us to perform Zuhr and Asr prayers. Alhamdulillah

Al Hakam

In the Latter Days, as prophesied by God Almighty and His greatest Messenger, Prophet Muhammadsa, a Messiah was to appear in the letter and spirit of Jesusas to enlighten mankind and revive faith.

Thus, Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Mahdi, was appointed by Allah the Almighty at the head of the 14th century Hijrah and he distributed

” i.e., the wealth (of knowledge and wisdom) in such abundance that nobody (was left to) accept it. (Sahih alBukhari, Kitab Ahadith al-Anbiya, Hadith 3448)

Regarding the early education of the Promised Messiahas, Hazrat Maulvi Abdur Rahim Dardra MA writes:

“There existed no school, college, or educational institution in those days [in Qadian], and knowledge was generally at a discount. But as Ahmadas belonged to a noble family, his father engaged a tutor for him when he was six or seven years of age, i.e., about 1841. The name of the tutor was Fazl Ilahi. He was a resident of Qadian, belonged to the Hanafi school, and taught his pupil the Holy Quran and a few elementary Persian books.

“About 1845, when Ahmadas was about ten, another tutor was employed. His name was Fazl Ahmad. He came from Ferozewala, district Gujranwala, and belonged to the Ahl-e-Hadith school. His son, Mubarak Ali of Sialkot, became a follower of Ahmadas. He was a good and pious man and worked hard with his pupil. He instructed Ahmadas in the elements of Arabic grammar.

“When Ahmadas reached the age of 17 or 18, a Shia named Gul Ali Shah of Batala was appointed his tutor, and Ahmadas learnt more of Arabic grammar and something of logic from him. This method of instruction was in accord with the routine followed in those days. In addition to this, Ahmad’sas father, being an experienced physician, instructed him in the rudiments of medicine.

“But learning was altogether at a discount. Ignorance reigned supreme. It was really an age of darkness, and people paid little attention to education. The Sikhs did not encourage learning, and the country was in a state of chaos. It should not, therefore, be supposed that Ahmadas had a good or liberal education. Compared with the standard of modern education, his teachers themselves did not know much. His fellow students are known as men of very mediocre attainments; and, as a matter of fact, the education of those days consisted merely of the reading of Urdu, Persian, and Arabic, and the ability to speak and write Persian.

Fondness for knowledge and research

This series, Zikr-e-Habib, explores the life Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Mahdi, and his sayings, shedding light on his noble character and the impact of his teachings on his followers and the world at large.

“There were no facilities whatsoever for the acquisition of higher education. That which distinguished Ahmadas from other students and from other members of his family was, however, that he was fond of studying. He was so fond of his father’s library that many a time his father had to remonstrate with him, fearing that he might injure his health. The father was anxious to wean him from studious habits and to see him engaged in assisting him in his worldly affairs. A good deal of his time, however, was spent in the mosque, reading the Holy Quran.” (Life of Ahmadas, pp. 35-7)

At a very young age, Prophet Ahmadas was devoted to the deep study of the Holy Quran, so much so that after his working hours in Sialkot, “Once, people became curious as to why Ahmadas shut himself in a room every day. They were, however, profoundly impressed when they discovered him sitting on his prayer carpet with the Holy Quran in his hand, imploring God to grant him understanding of it.” (Ibid., p. 53)

Undoubtedly, the Holy Quran was the most studied book by Prophet Ahmadas Hazrat Mirza Sultan Ahmad narrates that the Promised Messiahas must have read the Holy Quran more than 10 thousand times. (Hayat-e-Ahmad, Vol. 1, pp. 172-3)

The Holy Quran thus formed the basis of Prophet Ahmad’sas quest for knowledge and research. Consequently, God Almighty blessed him with such knowledge and wisdom that even his opponents could not help but praise and acknowledge his work.

In one of the biographies of Prophet Ahmadas, Iain Adamson records the following testimony of a non-Ahmadi Muslim scholar:

“His study of the Holy Quran, his deep reflection over the eternal verities, his complete reliance on the grace and bounty of God, and his experience of communion with Him had already equipped him with the qualities of an effective champion of Islam. Under a divinely inspired urge, he was moved to embark on a project that would not only help safeguard Islam against hostile attacks but would clearly and demonstrably establish its superiority over all other faiths. He resolved to set forth the excellencies of Islam in a monumental work, which he designated Barahin-e-Ahmadiyya.” (Ahmad[as], The Guided One, p. 61)

Highlighting the Promised Messiah’sas fondness for research, Iain Adamson states:

“The compilation and composition of this monumental work [of Barahin-eAhmadiyya] was a tremendous undertaking. Ahmad[as] had access to the family library, which, though it had been destroyed during the Sikh invasion, had now been restored to a respectable size. He himself had his library, but that was all. Nor was there easy access to

facilities outside Qadian.

“It was now that the years of study, pondering the exact meaning of each verse [of the Holy Quran] came to fruition.” (Ibid.)

Regarding the remarkable feat of writing Barahin-e-Ahmadiyya, Hazrat Chaudhary Sir Zafrulla Khanra said:

“The author [Prophet Ahmadas] was a profound scholar of Islam and of comparative religion and already enjoyed the experience of communion with the Divine. He was a constant recipient of revelation. He also had access to the family library, which, despite its destruction by the Sikhs during the time of his grandfather, had been restored to a considerable size. But these were the only facilities available to him.

“Qadian was situated 11 miles from

the nearest railway station and telegraph office. It boasted few amenities. The nearest printing press was situated at Amritsar, a matter of 35 miles from Qadian. There was no one in Qadian who could have in any way assisted the author in the writing and production of this great work.

“He wrote out the manuscript by hand, and when the time came for committing it to the printing press, he himself took it to Amritsar. This involved a journey on a dirt track studded with potholes, which was easier to traverse on foot than by means of one of the uncomfortable and perilous spring-less horse-drawn contraptions that were occasionally available. This was followed by a railway journey of 24 miles.

“The book was thus conceived, written,

Continued on next page >>

M Adam Ahmad

and published entirely through the efforts of a single individual, assisted only by the Grace and Bounty of the Divine.” (Ibid., pp. 75-6)

Apart from his personal interest in seeking knowledge, the Promised Messiahas strived to spread it, guiding mankind with his divine wisdom and helping them increase their intellectual and spiritual powers. Hazrat Maulvi Abdur Rahim Dardra MA writes:

“[Prophet] Ahmadas devoted most of his time to study, and the books that he studied most were the Holy Quran, Bukhari, Mathnavi Rumi and Dala’ilul Khairat. He always had a pile of books around him when he was at home, and he went out for walks to the north or east side of Qadian.

“In his spare time, he taught young children namaz [i.e., the Arabic wording of salat and its translation]. Bhai Kishen Singh had lessons in medicine. He also taught Mirza Sultan Ahmad and Ali Muhammad the usual courses of study in religion and oriental languages. As a pupil of Ahmadas, Mirza Sultan Ahmad became a zealous defender of Islam in his youth. He wrote several articles in the Manshur-eMuhammadi. The nature and style of these articles show that they were all inspired by his father.” (Life of Ahmadas, p. 57)

The Promised Messiahas also carried out in-depth readings of the Bible, and owing to his extensive study of Christian scriptures, he was able to refute countless allegations of clergy against Islam and the Holy Prophetsa Prophet Ahmadas not only addressed the misconceptions of Christians through their holy book but also provided Muslims with the true and insightful meanings of the Holy Quran, highlighting the strong and well-reasoned arguments of Islam against Christianity. Consequently, the Promised Messiahas emerged as the defender of Islam, and the world witnessed the fulfilment of this prophecy that “the son of Mary shall surely appear among you” and “shall break the cross”. (Sahih al-Bukhari, Kitab al-Anbiya).

At a very early age, the Promised Messiahas started to lay the groundwork for breaking the cross, as he says:

“Ever since I was sixteen or seventeen, I have been reading books by Christian authors and have reflected over the allegations that they tend to raise. On my own accord, I have collected the objections that they level against the Holy Prophet, peace and blessings of Allah be upon him, and thus far, they have reached a total of approximately 3,000 in number.” (Malfuzat

[English], Vol. 3, p. 151)

The Promised Messiahas says:

“The Holy Prophetsa had prophesied that the faith of the cross shall neither decline nor shall its progress slow down until the Promised Messiah appeared in this world. It was at his hands that the ‘breaking of the cross’ was to be brought about. The point which was meant to be underlined was that in the time of the Promised Messiah, God would create conditions which would lay bare the truth about the crucifixion. The creed of the cross would come to an end and complete its life span, not through war or violence, but exclusively through heavenly causes, in the form of scientific reason and argument.” (Jesus in India, p. 73)

Referring to the above statement of the

called ‘rationalists’ among Christians, had begun to look upon the crucifixion from a different angle of vision, and as the advent took place truth began to dawn upon them more and more clearly.” (Life of Ahmadas, p. 309)

The book Jesus in India by the Promised Messiahas is a monument to research. It was written in 1899 and published on 20 November 1908. This detailed work is a groundbreaking treatise that offers convincing evidence that Jesusas did not die on the cross and, in fact, journeyed to India in search of the lost tribes of Israel. Prophet Ahmadas has provided compelling proofs from Christian as well as Muslim scriptures. Moreover, he has also cited medical and historical books, including ancient Buddhist

anything other than taking possession of the soul. Those who are wont to refer to lexicons like Qamus, Sihah, Al-Surah, etc., have not found a single instance where, in the context that we have mentioned, any other connotation has been attributed to the expression tawaffi. There is not the slightest indication of the possibility of any other connotation.

“Then, I studied the books of Hadith to discover whether the Holy Prophet, peace and blessings of Allah be upon him, or his companions had on any occasion applied the expression tawaffi to a human being in any other connotation than that of death and taking possession of the soul. I had to labour hard in this search. What I discovered on checking every page of the compilations of Sahih Bukhari, Sahih Muslim, Tirmadhi, Ibn-e-Majah, Abu Dawud, Nasa’i, Darimi, Mu’atta’ and Sharh-us-Sunnah, etc., was that the expression tawaffi has been used three hundred and forty-six times, and in no single instance has it been used, either by the Holy Prophet, peace and blessings of Allah be upon him, or by his companions, to mean anything other than ‘death’, or ‘taking possession of the soul’. I have gone through these books with great care, line by line, and I can say that on each and every occasion, the expression tawaffi has been used only in the connotation of death or taking possession of the soul. A careful perusal of these books also establishes that, from the moment of the call [to Islam] and all through his life, the Holy Prophet, peace and blessings of Allah be upon him, never used the expression tawaffi in any connotation other than death and taking possession of the soul. […]

“These words of [Prophet] Ahmadas are absolutely true. The present is the age of reason and research. Ahmadas has indeed laid bare the truth about the crucifixion. For centuries, the Christian world had remained engulfed in complete darkness with regard to the crucifixion. It appears that the horrors of the Inquisition had benumbed and paralysed the very brain of man. Even the neighbouring countries and communities had been deceived and duped. It is really with the approach of the advent of the Promised Messiahas, like the approach of the sun, that the spiritual darkness in which mankind was engulfed began to be dispelled. Ahmadas, the Promised Messiah, was born in 1835, and a little earlier, thoughtful people,

Baitul Karim Mosque inaugurated in Guinea-Bissau

Zahid Ahmad Bhatti

Missionary, Guinea-Bissau

Jamaat-e-Ahmadiyya Guinea Bissau

inaugurated the Baitul Karim Mosque on 23 June 2023 in Kasini, approximately 350 km from the capital Bissau. The missionary-incharge, Muhammad Ahsan Memon Sahib, presided over the formal inauguration ceremony. Among the attendees were the area’s police commissioner and also a non-

Ahmadi imam, who had previously held unfavourable views towards the Jamaat. The newly-inaugurated mosque has a capacity for approximately 160 worshippers.

records, which further substantiate Jesus’as journey towards the East after being miraculously saved from crucifixion.

Through his God-given knowledge of the Holy Quran, the Promised Messiahas comprehensively proved the death of Prophet Jesusas, and this changed everything in terms of their misconception that Jesusas of Nazareth was alive and would physically descend from Heaven. Apart from many other verses of the Holy Quran, Prophet Ahmadas presented the verse 118 of Surah aal-Ma’idah, “تنا و ؕ مهيلع بيقرلا تنا تنك ىنتيفوت املف ديهش ءىش لك ىلع” i.e., “‘Since Thou [God] didst cause me [Jesus] to die (tawaffaitani), Thou hast been the Watcher over them.’” However, Prophet Ahmadas did not take this divine knowledge for granted and delved deep into the meanings of the word “tawaffi” to explain and make it easy for an ordinary person to understand and accept it without any confusion. One can get a slight idea of his manner of intense study and in-depth research in this regard from the following statement of the Promised Messiahas:

“In the idiom of the Holy Quran, the word tawaffi has always been used in the connotation of death and taking possession of the soul. A minute study of Arabic prose and poetry – both ancient and modern – shows that wherever the expression tawaffi is used for a human being, and the action is attributed to Allah the Glorious, tawaffi invariably means death and taking possession of the soul.

“In this context, there is not a single instance, where this expression means

“Imam Muhammad Isma‘il al-Bukhari has made a fine point in his compilation which indicates that the Holy Prophet, peace and blessings of Allah be upon him, used the expression tawaffi at least seven thousand times between his call [to Islam] and his death, and every time he used it in the connotation of death and taking possession of the soul. Seekers after truth should be grateful to Imam Bukhari for this information.” (Izala-e-Auham, Ruhani Khazain, Vol. 3, pp. 583-5; Essence of Islam, Vol. 3, pp. 196-98)

The Promised Messiahas further states:

“If anyone can cite a single instance from the Holy Quran or Hadith, or from ancient or modern Arabic poetry and prose, that the word tawaffi, when applied to a human being, God being the subject, has been used in any connotation other than death and taking possession of the soul, for instance, in the connotation of the taking the body, I bind myself on oath that I shall pay that person one thousand rupees in cash by selling some of my property and shall always hold him in high esteem as a great scholar of the Holy Quran and Hadith.” (Izala-e-Auham, Ruhani Khazain, Vol. 3, pp. 603; Ibid., p. 198)

In short, it would be unfair to confine Prophet Ahmad’sas fondness for knowledge and research to the above words because his dedication to study extended far beyond the scope of a single piece of writing. His enormous collection of literary works, traversing different subjects, mirrors his unquenchable interest in and pursuit of knowledge and wisdom. It is essential to carry out an in-depth study of all of his writings and literary contributions in order to truly appreciate his research and efforts for the betterment of mankind.

Promised Messiahas, Hazrat Maulvi Abdur Rahim Dardra MA writes:

An old view of Qadian

Photo courtesy AMJ Guinea-Bissau

‘Islam and International Relations’ Hazrat Musleh-e-Maud’s lecture at Bradlaugh Hall, Lahore, 1919

Ata-ul-Haye Nasir

Al Hakam

On 23 February 1919, Hazrat Musleh-eMaudra, Mirza Bashir-ud-Din Mahmud Ahmad, delivered a lecture at the Bradlaugh Hall in Lahore, which was attended by people belonging to various religions and walks of life. The duration of the lecture was three hours.

Prior to the lecture, The Civil and Military Gazette published an announcement of this event as well:

“Sahibzada Mirza Bashir-ud-Din Mahmood Ahmad of Qadian, head of the Ahmadiyya community, will deliver a lecture in Urdu on ‘Islam and International Relations’ in the Bradlaugh Hall at 3pm on Sunday, February 23rd.” (The Civil and Military Gazette, 22 February 1919, p. 10)

At the beginning of his lecture, Hazrat Musleh-e-Maudra said:

“O my Indian Brethren, today I will narrate to you the blueprint for establishing peace and harmony between different religions and communities of India, from the Islamic point of view. Moreover, I am among those who firmly believe that it is religion that can grant us success in this world. Therefore, when I look for the means that are essential for India to progress, I find that they are, firstly, the Holy Quran, which is the Word of God Almighty, and then the practice and sayings of the Holy Prophetsa.” (Al Fazl, 1 March 1919, p. 2)

Further, Huzoorra mentioned the restlessness and anxiety that had engulfed the people of India at the time due to religious and political conflicts. Huzoorra presented the Islamic teachings for Muslims, which have been given to them in regard to their relationship with people of other religions and are obligatory for them to follow. Moreover, Huzoorra indicated the flaws that are found within the methods of those who claim to be striving to foster mutual peace and harmony. Huzoorra outlined twenty methods, in light of the

Holy Quran and the practices and sayings of the Holy Prophet Muhammadsa, to create a peaceful and harmonious environment within the country. (Ibid.)

A summary of this lecture was published in various periodicals, such as The Civil and Military Gazette, The Times of India, Roznama Akhuwat of Lucknow, Roznama Hamdam of Lucknow, and Vakil of Amritsar.

The Civil and Military Gazette reported under the title “Hindu-Muslim Relations, Lecture in Lahore”:

“Before a large gathering of Hindus and Mussalmans at the Bradlaugh Hall, Lahore, Sahibzada Mirza Bashir-ud-Din Mahmood Ahmad of Qadian, head of the Ahmadiya community, delivered a lecture on ‘Islam and International Relations.’ Chowdhri Zafarullah Khan, Barat-Law, who presided, introduced the lecturer to the audience and asked them to hear him patiently.

“The lecturer dealt with the question of the unity of the Mussalmans with other communities of India, especially with the Hindus. He pointed out that religious differences could be removed if the people loved each other and acted according to the cardinal principles of the Quran. Islam, he said, was never propagated by the sword but through the message of love and sympathy. Islam never taught the cherishing of bitter feelings against other

communities or hatred of fellowcountrymen. Forgiveness and love in return for hatred was the ruling principle of the life of their Prophet Muhammad[sa] as also of the Quran. [...] If the people of India acted on the principle as laid down in the Quran, he could say with emphasis that there would no longer be any hatred between different communities, and the riots which had become so frequent would never take place. The religious school to which he belonged and which was founded by Ghulam Ahmed[as] of Qadian preached that love and sympathy should be the ruling principle of life. To him and others of his sect, Rama[as] and Krishna[as], Buddha[as] and Christ[as], or other religious Prophets, were great and holy men. They never abused other great religious teachers of the world. One great cause of bitter feelings and religious hatred was, he said, the abusing by the people of each other’s religious teachers. So long as these feelings existed unity was not possible. They should abandon the habit of abusing great teachers or the world. Mussalmans should respect the religious teachers of the Hindus and the Christians and the Parsis and the latter should also respect the Holy Prophetsa of Islam. It was a sad spectacle to see India disunited and degraded while all other nations of the world were marching towards progress. Right-minded men always wished that there should be unity between different communities in India but real unity had not come as yet. People only talked about unity, but very little had been achieved. Differences were becoming wider and more marked and quarrels were becoming frequent. Mere delivery of lectures and newspaper articles could not achieve much. The time for real action had come and they should devise some practical means to work in all seriousness and earnestly to bring about unity between Hindus and Mussalmans. Their houses should be put in order first and then they should march forward hand in hand towards their destined goal. He knew that the task was difficult but that should not be a cause for disappointment. They should make every possible effort as complete as possible in order to achieve their end. It was no use doing things with the enthusiasm of the moment or abusing the Government of the country. It was they and they only, on whom rested the responsibility and they would have to perform the task in order to

better their own condition. The progress of the country was only possible when people stood united and lived in fellowship and sympathy with each other. Unity was not at all difficult if they only meant to achieve it. It was impossible for the Mussalmans, with any respect for their Prophet to say that they could not be united with their Hindu brethren, as that would be going against the religious injunctions of the Quran. If the Musalmans had any faith in the Prophet and their Holy Quran they could not shirk their duty towards brethren in India. The instructions in the Quran were clear and emphatic and the Musalmans should not dare to hate or cherish bitter feelings against the Hindus or other communities.

“In conclusion, the lecturer made constructive suggestions for carrying these principles into action. He suggested that conferences should be held at which religious leaders of different communities should assemble together and explain to each other the merits of their respective religions and of their religious Prophets. A council should be formed in which equal numbers of representatives of the respective communities should discuss

Continued on next page >>

Hazrat Musleh-e-Maudra | Image: library

Bradlaugh Hall, Lahore

Hazrat

Sir Zafrulla Khan ra CMG, 19 Sep. ’48

<< Continued from previous page

their differences and other kindred matters. They should also cooperate with Government officials and the people. In any case of riots or serious differences representatives of all religious communities should assemble and investigate the matter and when they had found out the guilty persons they should be condemned by all. It was by such means that unity between different communities was possible in India, and he hoped that the people of the country would take up the matter seriously and begin to do something in real earnest in this important matter.” (The Civil and Military Gazette, 2 March 1919, p. 10)

The Times of India reported under the heading “Islam and Internationalism”:

“Before a crowded gathering of Hindus and Musalmans, at the Bradlaugh Hall, on Sunday, Sahibzada Mirza Bashiruddin Mahmud Ahmed of Qadian, head of the Ahmadiyya community delivered a lecture on ‘Islam and Internationalism.’ The lecturer dealt principally with the question of unity between Hindus and Mahomedans and other communities of India. Islam, he said, was never propagated by the sword but through a message of love and sympathy and quoted at length extracts from the Quran and the Hadis [sic] in support of his argument that forgiveness and love were the cordial principles of the Quran and the life mission of the Prophet Muhammed[sa]. If the Muslims acted on that principle he could say with emphasis there would be no hatred and bitter feelings between the different communities and riots should never take place. The Hindus and other communities should also respect the Prophets of Islam in return and should never abuse Muslim religious leaders. The members of the Ahmadiyya community, he said, respected all religious teachers of the world. They had the highest veneration for Rama[as], Krishna[as], Buddha[as], and Christ[as]. He appealed to the different communities in India to respect each other’s religious leaders and sink differences and cultivate sympathy and love. If the Musalmans had any faith in their Prophet and Quran they could not shirk from their duty towards their fellow-brethren in India. The injunctions in the Quran were clear and emphatic and the Musalmans should never hate or cherish bitter feelings against the Hindu or other communities. The lecturer suggested that a conference should be held where the religious leaders of the different communities should assemble together and explain [to] each other the merits of their respective religions and their prophets, [and] should absolutely avoid the habit of abusing the religious teachers of the world. This was the way by means of which differences could be removed. A council should be formed with an equal number of representatives of the respective religions. The committee should sit and discuss matters relating to the important matters. They should also cooperate with the Government officials and the people. In the case of a riot or serious differences, the representatives of all communities of India should assemble and investigate the matter and the guilty persons should be condemned by all.” (The Times of India, 28 February 1919, p. 7)

‘Here Comes The King’

pp. 485-486)

Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh once said:

Whenever there are dark clouds in the sky and the earth is weeping for a reformer, it is Allah Who brings back the guiding light through a prophet who spiritually revives mankind.

Allah has foretold in the Holy Quran:

“He it is Who has sent His Messenger with the guidance and the Religion of Truth, that He may cause it to prevail over all religions, even if those who associate partners [with God] hate [it].” (Surah asSaff, Ch. 61: V. 10)

Whenever a prophet tried to guide mankind on the right path, there were also obstacles laid down by many ignorant people who were not ready to accept their truth.

This also happened in the time of the Promised Messiahas when people from different religions stood up against him but failed to stop his mission. They witnessed how his Community grew day by day, and those prophecies were fulfilled that he had foretold. The enemies witnessed many prophecies of the Promised Messiahas coming true, but also his Community saw the favours of Allah, which he bestowed upon the Promised Messiahas. In this day and age, we witness that many prophecies have been fulfilled before our own eyes, and through the Jamaat’s television channel MTA, the whole world can witness the blessings that Allah has sent down on the Promised Messiahas

One such prophecy is “Here comes the King” ( Tadhkirah [English], p. 941). Hazrat Maulvi Ghulam Rasul Rajeki ra narrated that one day we were sitting with the Promised Messiahas in the Mubarak Mosque in Qadian when we suddenly saw Hazrat Mirza Sharif Ahmadra, who was a child in those days. The Promised Messiahas looked at him and said, “Look, the King has arrived,” and Maulana Ghulam Rasul Rajekira asked, “Is this Mirza Sharif Ahmad?” The Promised Messiahas said, “He will become a king, and if not him, then his son will, and if not him, then surely his grandson will become a king”. ( Jamaat-e-Ahmadiyya mein Qiyaam-e-Khilafat ke bare mein Ilhamat, Kushoof, Ro‘ya awr Ilahi Isharay,

“There was a prophecy about Hazrat Mian Sharif Ahmad Sahibra that Allah will bestow him with a long life and will grant him amarat , and then there was also this prophecy ‘Here comes the King’. Nevertheless, amongst the three brothers, he had the shortest life and never became an amir [...] However, sometimes, the revelations received about a father come to fulfilment in his son.” ( Al Fazl , 20 March 1999)

Hazrat Sahibzada Mirza Sharif Ahmad ra got married to Hazrat Bu Zainab Begum ra, with whom he had three sons, and one of them was Sahibzada Mirza Mansoor Ahmad, who reached the age of 87 and passed away on 10 December 1997. Sahibzada Mirza Mansoor Ahmad, who later became the Amir Muqami, got married to Syeda Nasira Begum Sahiba, with whom he had three sons, and one of their sons is Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, who has become the spiritual king, and thus the prophecy “Here comes the King” was fulfilled.

As has been said above, sometimes there are prophecies for a person that are then fulfilled through their progeny. Hence, in 1907, the Promised Messiahas saw a dream, about which he states:

“In my dream, I saw Sharif Ahmad, who was wearing a turban, and there were two men standing near him. One of them, pointing to Sharif Ahmad, said:

اي آ ه اشداب ه و

“‘Here comes the King.’

“The other one said:

“‘He has yet to be Qadi .’”

“The Promised Messiahas said:

“One meaning of Qadi is arbitrator. Qadi is he who supports the truth and refutes falsehood.” ( Tadhkirah [English], p. 941)

We witness countries and world leaders requesting Hazrat Khalifatul Masih Vaa to guide them through the teachings of the Holy Quran. We have seen that he addressed many parliaments, where he not only defended the Islamic teachings but, most importantly, gave solutions for improving the current world situation through the teachings of the Holy Quran.

Shahil Munir Ahmed London

Opinion

Asif Arif

Attorney admitted to Paris and California Bar

Many of us have witnessed – with despair and fear – the burning of monuments, places of worship, commercial premises, houses, and cars in Paris; particularly in the suburban areas of France. While shocking to observe, this situation is not new, as France previously encountered similar riots, albeit with less intensity, in 2005. During that year, two young children named Zyed and Bouna, who were being chased by police officers, ran into an electrical complex and tragically died there. This event, which took place in Clichy-sous-Bois, rapidly sparked anger among the population and eventually led to riots. The intensity of the 2005 riots escalated further when police officers, while intervening in a suburb, used a lethal product against the Bilal Mosque.

This situation elicited a mixed range of emotions within the populace. Firstly, French citizens were fed up with the violence in the streets. Concurrently, they also felt the need for the government to address the underlying issues in the suburban areas of France by promoting employment opportunities and making substantial investments in schools. In 2005, the government’s response was more cohesive than it is today. When Jacques Chirac decided to address the French people, he emphasised that even those who engage in violence in the streets are the children of our Republic, giving his speech a sense of national unity.

However, the current approach of the Macron government appears to be much more repressive. Issues of police brutality have been raised in France for many years, with cases such as Adama Traoré and Michel Zecler among the numerous complaints filed against the French police.

Even the United Nations has called on France to address the issue of systemic racism within the police. (UN rights office calls on France to address ‘deep issues’ of racism in policing, 30 June 2023,  news. un.org) However, President Macron’s government is hesitant to address these issues due to the strong police union in France. President Macron is also aware that having police officers who do not believe in their main employer can further exacerbate divisions. Nevertheless, his attempt to strike a balanced position has failed, as police officers consistently hold more power in the relationship.

The current riots have unique features compared to those in 2005. Firstly, most of the rioters are between 12 and 18 years old, making them very young. Secondly, the use of social media, specifically Snapchat, is a prominent feature and has compelled the Justice Minister to address the issue by stating that all saved Snapchat clips will be

France’s volatile riots: A deep dive into complex issues

traced back to their owners, who may face severe punishment.

The current incident occurred in Nanterre, one of the closest cities to Paris. Nahel was driving a yellow car with a Polish number plate. Two police officers noticed the foreign number plate and decided to request a pull-over. Initially, Nahel did not comply with the police officer’s orders and attempted to flee. Eventually, Nahel pulled over, but when the police officers requested that he turn off the vehicle, he refused, and the vehicle started to move slightly forward. It was at this point that one of the officers shot him dead. The same day, all the suburban areas were engulfed in fire, and riots erupted throughout the country.

The role of social media in the riots

The use of social media has played a significant role in the current riots. The youth – who are upset and engage in confrontations with the police – also film and record these incidents using Snapchat. The symbolism of social media usage is of utmost importance, as it highlights what the youth perceive to be valuable in our society obsessed with sensationalism and controversy. These young individuals believe that violent or sexual content on the internet has a higher likelihood of being seen and shared compared to any other intellectual content.

In fact, this issue reflects a fundamental problem in our society. The youth in these neighbourhoods witness their parents working long hours for meagre salaries, while others make 40,000 euros on Instagram by showcasing violent content or their bodies. These disturbing tendencies, combined with the lack of employment opportunities due to their origins, play a significant role in understanding these riots.

Video footage is also crucial because many cases of abuse would be forgotten without it. Many rioters argue that if there were no videos showing what the police officers did to Nahel, the officer’s version of events would likely be the commonly believed narrative. Therefore, filming serves as a demand for truth and justice. If justice cannot be provided solely through police officers’ statements, at least the videos serve as evidence to support their complaints.

The colonial rhetoric

Another theory put forth by intellectuals in the media is related to France’s colonial history. Although I do not believe this theory to be accurate, I will present it to provide a comprehensive overview of the current situation in France. Before Algeria gained independence, the French colonial police were known for their brutality, repression, and use of torture against

indigenous people. Some argue that these historical associations have led the police to disproportionately target North African individuals due to deep-rooted cultural prejudices.

Supporters of this theory denounce systemic racism within the police force and seek to raise these issues on an international level. They point to the United Nations’ statement as confirmation of the widespread racism within the French police force. In recent months, leaked recordings have surfaced in which police officers insult and discriminate against North African people.

Repressive response from the French government

The political response to the riots has been to enhance the repressive capabilities of the French police. The Justice Minister has requested the tracking of every social media account to apprehend and arrest the account owners. The Deputy Minister, in charge of the police, categorically denied the presence of racism in the police, stating that the United Nations’ statement goes too far. Emmanuel Macron declared the killing of Nahel to be unacceptable but also attributed the violence and riots to parents who fail to take care of their children after a certain time.

While this statement is accurate in that parents are vicariously responsible for their children and sanctions exist in the French Penal Code, other parents have posted video messages stating that these children are no longer theirs. They argue that because the government has substantially restricted their “right of correction” towards their children, parents are not allowed to educate or discipline them. If they do so and the child complains to social services, their child will be taken away. These parents believe it is the State’s responsibility to educate children, as previous policies aimed to do.

Necessity of police reform

The current focus should be on significant police reform to prevent future scandals, although the focus has shifted towards violence and riots. Fundamental reform of the police force is necessary. For example, every police officer should be equipped with a functional body camera to record encounters with individuals, as many countries do. Although police officers were recently provided with cameras, they often malfunctioned or were broken when such incidents occurred. Additionally, the 2017 law that broadened the definition of self-defence for police officers should be repealed. The current vague definition often leads to excessive use of force. Therefore, this law should be amended or replaced with a clearer definition of self-defence.

Police reform should also include training

on how to handle tense situations, and the entry requirements for police academies should be more stringent. Currently, officers with a grade of 8/20 are eligible to join the academy, which contributes to mediocrity within the profession. Having well-qualified officers will help ensure they can handle tense situations appropriately. Furthermore, police officers’ salaries should be substantially increased to allow them to focus on their investigations without constantly worrying about making ends meet. Lastly, a specific type of police force called the municipal police, which was appreciated by many in the suburbs for its close proximity to the community, should be reinstated to rebuild a positive relationship between the police and the youth.

In order to address the current situation, it is essential to establish a dialogue based on mutual understanding between residents of the suburbs and police officers. Transparent and clear dialogue is crucial, as it allows police officers to express their concerns while also giving the youth an opportunity to voice their own issues. This dialogue will significantly contribute to revitalising the relationship between the police and suburban communities.

Involving influential figures who have lived in these challenging areas of France could be a solution. Having them visit schools and present non-violent and amicable ways of resolving issues between the suburbs and the police would be beneficial. Numerous solutions can be implemented, but both sides must acknowledge their mistakes and strive to move forward in a more unified manner.

It is important to note that resolving the relationship issue cannot be accomplished through fundraising competitions alone; it requires absolute justice on all sides, as always mentioned by Hazrat Mirza Masroor Ahmad, Khalifatul Masih V, may Allah be his Helper.

Guillaume Didelet | Unsplash

Deceit of modern banking system as a manifestation of Dajjal Opinion

Ahmed Danyal Arif London

Amongst the majority of Muslims, the concept of Dajjal (the Antichrist) remains an obscure phenomenon – one of mythical proportions, if the interpretations of the prophecy relating to it are deemed to be literal. Indeed, in some prophecies, it is described as a huge man, blind in the right eye with a deeply penetrating left eye, who would ride on a donkey.

However, like all prophecies, the one on Dajjal is subject to interpretation, and Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Mahdi, has beautifully elucidated on the concept in light of the Holy Qur’an and the tradition of the Holy Prophet Muhammadsa. He explained that the word ‘Dajjal’ is derived from the Arabic root word ‘dajl’ which means ‘deceit’ and clarified that the concept of Dajjal is intangible and depicts “a group which supports falsehood and works with cunning and deceit.” (Haqiqatul-Wahi [The Philosophy of Divine Revelation], p. 393)

If we dig a bit deeper, another interesting root of the concept of Dajjal comes from ‘dajlun’ which refers to “gold” and more specifically “gold-wash for gilding.” (Edward William Lane, An Arabic-English Lexicon – لجد). Simply put, ‘to gild’ is to cover a surface of something with a substance that looks like gold.

Confirming this, the Promised Messiahas also said, “In Arabic, ‘dajlun’ refers to a thing that is artificial from the inside but seemingly pure on the exterior. Copper that is gilded with gold from the outside is an example. This form of deception has existed in the world since the beginning of time. No era has been free from such fraud and deceit. What do we observe of goldsmiths?” (Malfuzat [English], Vol. 2, p. 161)

The last sentence of the passage above is key. Indeed, what do we observe of goldsmiths except that they are actually the true instigators and the embodiment of the modern banking system as it stands today!

The secret of the philosopher’s stone: to make gold out of paper

To understand it, we need to go back some three and a half centuries in London. At that time, the currency was minted in precious metals (mainly gold and silver). However, gold quickly showed its limitations due to its heaviness and the fact that it was risky and impractical to carry. The goldsmiths therefore offered to keep the gold safe in their vaults. In return, the depositors received a paper receipt on which the goldsmith promised to return the amount inscribed in gold upon request. Everyone

realised that these pieces of paper were convenient, and they ended up being used instead of gold for everyday purchases.

But the goldsmiths soon made a discovery that would affect mankind for centuries to come. They learned by experience that almost all the gold

with the stroke of their pen, but more importantly, they literally turned gold into paper.

The first man to introduce a comprehensive system of paper money as a national currency in eighteenthcentury France, John Law, declared: “I have

precisely represents an acknowledgement of debt in central bank money of the central bank towards the one who possesses it.

In fact, in our modern economies, most money takes the form of bank deposits. However, how those bank’s deposits are created is often misunderstood: the principal way is through commercial banks extending loans. Whenever a bank makes a loan, it simultaneously creates a matching deposit in the borrower’s bank account, thereby creating new money. To put it another way: with a simple accounting entry, the bank credits the account of the client who finds himself in possession of an additional quantity of money.

The common misconception is that banks act simply as intermediaries, lending out the deposits that savers place with them. On the contrary, it is said that lending creates deposits. Regulation theoretically limits how much money commercial banks can create, however, the money lent to customers is created out of thin air and it is just a question of a few keystrokes on a computer keyboard.

entrusted to them remained intact in their vaults. As the owners of this gold started to use the paper receipts in their commercial exchanges, it is hardly likely that one out of ten came to fetch the gold.

This is a critical moment in history because, at that moment, the goldsmiths changed their business model. They realise that the most obvious thing to do with this idle reserve of gold is to lend it to people of good standing who wish to borrow it. By charging interest on these loans (the rules on usury had been considerably liberalised in England to a maximum “capped” interest rate of five per cent), goldsmiths were able to make a good and exponentially growing return on this service with no effort. At the same time, they kept sufficient quantities in reserve in order to meet large requests from depositors to get their gold back.

But as the process of lending was contemplated, it became apparent to the goldsmiths that there was, in fact, no need to lend the physical gold in their vaults since their own receipts were equally regarded as money by the general public. As a consequence, they began to produce more receipts (not backed by real gold), and these were lent out as a proxy for gold.

(cf., ‘dajlun’ — to gild)

Lending sums in excess of their gold reserves while charging interest on the paper receipts, the goldsmiths’ turned into bankers in the modern sense of the term: they manufactured money out of nothing

discovered the secret of the philosopher’s stone: it is to make gold out of paper.” He understood that money creation from paper was the continuation of alchemy by other means; that the latter was the successful culmination of usury. (David Hawkes, The Culture of Usury in Renaissance England, Palgrave Macmillan, 2010, p. 155)

Modern-day money creation: the same old smoke and mirrors

As the years have passed, the banking industry has become more and more technologically sophisticated, and trust in bankers has become absolute. Yet, technological progress is just another facet of the original banking system of the goldsmiths and the money creation process, which, in essence, remains the same today.

The only difference is that gold has been replaced by what is called ‘base money’ or ‘central bank money’. This money is created only by central banks. Paper receipts have been replaced by ‘bank money’ or ‘scriptural money’. This is created solely by commercial banks (e.g., Barclays, HSBC, etc.). Central bank money is hierarchically superior to bank money.

The figure of commercial bank accounts materialises as a simple acknowledgement of debt (IOU) from the bank to the account holder. The phrase Bank of England – I promise to pay the bearer on demand the sum of x pounds on each sterling note

Today, central bank money (in the form of banknotes and coins) represents only a very small fraction of the money in circulation. The money supply of scriptural money is equivalent to 97% (Bank of England, “Money creation in the modern economy”, Quarterly Bulletin, 2014) – a simple entry into a bank account, which circulates through various means of payment (bank cards, transfers, automatic debits, or cheques). And again, the first creators of scriptural money are the commercial banks. This means that all money, in and out of circulation, comes into existence as an interest-bearing loan in favour of the banking system of the world, and it is impossible to avoid usury (or interest) altogether, as prophesied by our Beloved and Holy Prophet Muhammadsa (Sunan Abi Dawud, Kitab al-buyu‘, 3331).

The power of modern-day finance and the banking system is thus not only dominant; it is hegemonic, and no one can escape it. The Promised Messiahas also says that “the definite article ‘al’ in ad-Dajjal conveys a meaning of absolute totality.” (Malfuzat [English], Volume 2, p. 161). In other words, money, as things stand at present, is the power of one towards all of us and the debt of all towards one.

Knowing that the logic of modern banking was born out of a betrayal of the trust of gold depositors by goldsmiths, is this deceit not one manifestation of the Dajjal? Is Islam not the best response to this calamity by stamping out usury (the raison d’être of banks) in all its forms and driving out, once and for all, the ruthless Shylocks out of the temple?

Etienne Martin | Unsplash

100 Years Ago...

Tabligh in Nigeria and efforts for education of African Ahmadis

Al Fazl, 3 July 1923

Hazrat Maulvi Abdur Rahim Nayyarra (1883-1948)

Report of Secretary Tabligh

Secretary Tabligh Lagos, Alfa Joshua writes:

“In his Friday sermons, the chief imam especially advises members of the Jamaat in a very effective manner to strive for progress in faith and remain firm on Ahmadiyyat. Lectures are regularly held on Saturdays and Sundays in the city and the main markaz [centre]. In Balugan, where some hostile people were imprisoned for pelting us with stones, the series of lectures has been resumed, and people are participating in them with great enthusiasm. Dars of the Holy Quran for women is regularly held in the main mosque, and Alfa Sheta teaches them with complete dedication. On Sunday mornings, the Holy Quran class is held on a regular basis. In addition to these, two missionary classes, one for young Yoruba students and the other for well-respected educated workers of the Jamaat, are held. The second class is held at the house of Brother Chief Zakaria.

“Three people have recently taken bai‘at [of Hazrat Khalifatul Masih IIra].”

Report of General Secretary Lagos Jamaat

General Secretary Lagos, Mr AR Balugan writes:

“These days, I have to work really hard because the inspector sahib is coming for the survey. The monthly expenses of the madrasa are 23 pounds and 13 shillings. The

returns from fees, etc., amount to £12. The rest of the money has to be paid by the jamaat, which is already burdened by lawsuits. The madrasa is being run with full attention. The teachers are working very hard. The notification of rules and regulations has been typed, and as per your [Hazrat Abdur Rahim Nayyarra] instructions, a copy of the same will be given to the members of the select committee for review, and the proceedings of the committee and the opinion of the members will be reported to you. Small changes have been made in the constituencies. A special committee is engaged in the work of financial reforms. The monthly chanda [monetary sacrifice] is increasing, and young people are making a great effort. We will soon, God willing, start to give the monthly chanda to [the markaz], Qadian.

“This seed will grow. You will soon hear from other sources that the seed you sowed during the opposition and persecution, and facing the worst of circumstances, is becoming a tree and bearing fruits.”

Assistant Secretary Umur-e-Aama

Assistant Secretary Umur-e-Aama, Mr Thami Lagoda reports:

“The current situation in relation to the plots of land is as follows:

“Papers relating to the large pieces of land (25 plots) of Afaji, after approval by the government, are ready. The only concern of the government is that any part of the surrounding area that belongs to another person, can also become part of this land and give rise to a new series of court cases. Once this is sorted out, the paperwork will

be completed and complied with. Then the land will be allotted by the government to the Ahmadiyya Jamaat for the second madrasa.

“All the officials have recommended the land requested for the building of a primary madrasa [school] and missionary houses at Elegbata and the papers are before the Chief Secretary for approval. Insha-Allah, they will be approved very soon.

“For Eid gatherings, the land commissioner has recommended giving the new land as per his promise. As you know it, the lease of the previous land has come to an end.”

Student from Nigeria in London

Brother Mr Gabriel Martin, who was the only Muslim in the Nigerian government to hold a high office, has moved abroad for law and university education, keeping in mind the needs of the Jamaat. He writes in his letter to me:

“My dear Maulvi Sahib! Every day, I feel deep down in my heart that my becoming a lawyer and attaining higher education are the needs of the Ahmadiyya Jamaat, and with this conviction, I am now ready to sacrifice everything. I pray to Allah the Almighty to make me successful. And more than that, may God Almighty keep me firm and strong in my faith. And may Allah the Almighty make me a source of blessing and happiness, especially for the Jamaat and the leader of the community. I am fully aware of my responsibility, and I will try my best not to bring any disgrace to the Jamaat. However, my dear Maulvi Sahib! My heart is ready, but my body is weak.”

Summary

By the grace and blessings of Allah the Almighty, the Nigeria Jamaat is progressing by the day. The work in Northern Nigeria will start soon, insha-Allah. Two plots of land in Kano city have been allotted by the government to the Jamaat for the construction of a mosque and a madrasa

New converts

Maulvi Kasim R Ajose, missionary in charge of Lagos, reports that 15 new families have joined the Ahmadiyya Jamaat. The madrasa is continuously progressing and the work is going well. The request for bai‘at by the new converts has been sent to Hazrat Khalifatul Masih II[ra]. […]

(Translated by Al Hakam from the original Urdu, published in the 3 July 1923 issue of Al Fazl)

Hazrat Maulvi Abdur Rahim Nayyarra

Friday Sermon

Mubarak Mosque, Islamabad, Tilford, UK

16 June 2023

Muhammadsa: The great exemplar

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

Some details were mentioned in regards to the preparations of the disbelievers of Mecca for battle. Further details in relation to this are as follows.

There was an individual by the name of Umayyah bin Khalaf, and another by the name of Abu Lahab. As the preparations commenced, these two individuals were reluctant to go forth to battle. In relation to this, it is written that for this battle, the chiefs of the Quraish required everyone to participate. However, Umayyah bin Khalaf was avoiding taking part in it. One of the chiefs of Mecca, Uqbah bin Abi Mu’ait, went to Umayyah, placed some fragrances and incenses next to him and said: “Take this fragrance made for women, since you are from among the women as well. What business do you have in battle?” (Mustafa ‘Abd al-Wahid, Subul al-Huda wa alRashad fi Sirat Khair al-‘Ibad, Vol. 4 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1993], p. 22)

According to another narration, Abu Jahl came to Umayyah and said to him:

“You are one of the chiefs and revered individuals of Mecca. If people see you backing away from battle, they will refrain from participating as well. Therefore, you should most certainly set off with us, even if it is just for a day or two and then return.” In actual fact, Umayyah was afraid of participating in the battle, because the Holy Prophetsa had made a prophecy about him being killed and he was aware of it. As such, Hazrat ‘Abdullahra bin Mas’ud relates in Bukhari that Hazrat Sa’dra bin Mu’adh set off with the intention of performing ‘umrah and he stayed with Umayyah bin Khalaf. He had been acquainted with Umayyah previously. Whenever Umayyah travelled towards Syria and passed through Medina, he would stay with Hazrat Sa’dra. Umayyah said to Hazrat Sa’dra, who intended to perform ‘umrah: “Wait for a bit and perform the tawaf [circling, or walking around the Ka’bah] at noon, when people will be

unaware [of you doing so].” This step was taken as a precautionary measure due to the opposition against Muslims. When it was noon, he started doing the tawaf, and while he was doing so, he saw Abu Jahl, who said: “Who is this, circling the Ka’bah?” Hazrat Sa’dra replied: “It is I, Sa’d.” Abu Jahl said: “Will you circle the Ka’bah peacefully, even though you have given Muhammadsa and his followers protection?” Hazrat Sa’dra replied: “Yes.” Upon this, both of them started reproaching each other. In other words, Abu Jahl challenged him about how he could perform the tawaf, even though he was among those who had granted protection to the Holy Prophetsa. In any case, Hazrat Sa’dra replied, “This is indeed true. I have granted him protection and I will also perform the tawaf.” Upon this, they started reproaching one another. [Following this,] Umayyah said to Hazrat Sa’dra: “O Sa’d! Do not raise your voice to AbulHakam (this was Abu Jahl’s appellation), because he is the chief of the people of the valley.” Hazrat Sa’dra replied: “By God! If you prevent me from circling the House of God, I will create an even harsher hindrance. That is, I will close the route for your trade that passes through Medina (i.e., towards Syria).” Hazrat ‘Abdullah bin Mas’udra relates that Umayyah repeatedly stopped Hazrat Sa’dra from raising his voice. Hazrat Sa’dra became angry and said to Umayyah: “Let me be and do not support him (i.e., Abu Jahl)! I have heard the Holy Prophetsa say that you will be killed.” That is, there was a prophecy for his death.”

In another narration, it is recorded that he said, “Those people (i.e., the companions of Muhammadsa) are going to kill you.”

Umayyah replied, “Who, me?” Hazrat Sa’dra replied, “Yes, you.” Umayyah then asked, “In Mecca?” to which Hazrat Sa’dra replied, “That I do not know.” Upon hearing this, Umayyah said, “By God, when Muhammad[sa] speaks, he does not lie.” He then returned to his wife and said, “Do you know what my Yahtribi

brother has said to me?” She asked, “What did he say?” Umayyah answered, “He says that he heard Muhammad[sa] saying that he is going to kill me.” His wife said, “By Allah, Muhammad[sa] does not utter lies.” This was the prophecy that Umayyah was afraid of, and it was the reason why he did not wish to go to battle against the Muslims.

Hazrat Abdullahra bin Mas’ud states that when he went forth towards Badr and someone came to seek assistance, Umayyah’s wife said to him, “Do you not

remember what your Yathribi brother said to you?” and so he desired not to go forth. However, Abu Jahl said, “You are among the chieftains of this valley, so accompany us for a day or two.” Hence, he went with them for two days, and Allah had him killed. (Sahih al-Bukhari, Kitab al-Manaqib, Bab Alamat al-Nubuwwah fi al-Islam, Hadith 3632) (Sahih al-Bukhari, Kitab al-Maghazi, Bab Dhikr al-Nabisa man Yuqtalu bi Badr, Hadith 3950) Some historians have also raised the point that the Holy Prophetsa stated that he

Photo courtesy of Suhaib Ahmad

would kill him, but he was not the one who did so. Other historians have clarified this matter, saying that it meant that he would be the means for him to be killed, otherwise, the Holy Prophetsa did not kill anyone aside from Umayyah bin Khalaf’s brother, Ubayy bin Khalaf. The Holy Prophetsa killed him during the Battle of Uhud. These people who have clarified this also state that Hazrat Sa’dra may have said to Umayyah that the companions of Muhammadsa would kill him because, as it has been mentioned in the previous narration, either Muhammadsa or his companions would kill him. (‘Ali bin Burhan al-Din al-Halabi,  Ghazwat al-Nabisa – Translated [Karachi, Pakistan: Dar alIsha’ah, 2001], 70)

In any case, he was killed, and there is no need to debate who actually killed him, for this prophecy came to fulfilment.

Likewise, Abu Lahab was also afraid to go to battle. He sent someone in his stead and did not go himself to fight. His reason for not going to battle was the dream of Atikah bint Abdul Muttalib. He would say that the dream of Atikah is like something that is taken from one’s hand, i.e., a decided matter. (Mustafa ‘Abd al-Wahid, Subul alHuda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 4 [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 1993], 21)

Hazrat Mirza Bashir Ahmadra has mentioned these details in the following manner:

“There were only two individuals who hesitated in participating, and they were Abu Lahab and Umayyah bin Khalaf. However, the reason for this hesitation was not due to any sympathy for the Muslims. Rather, Abu Lahab feared the dream of his sister Atikah bint Abdul Muttalib, which she saw only three days prior to the arrival of Damdam, indicating the destruction of the Quraish. Umayyah bin Khalaf feared the prophecy of the Holy Prophetsa about his being slain, which he had learned of from Sa’d bin Mu‘adhra, in Mecca. However, since there was a concern that if these two renowned chieftains had remained behind, this would have had a negative effect on the disbelieving masses, the other chieftains of the Quraish provoked their passion and sense of honour, and ultimately compelled them to agree. In other words, Umayyah prepared himself and Abu Lahab paid a hefty sum to someone else to stand in his place. In this manner, after a preparation of three days, an army of over 1,000 fearless warriors was prepared to go forth from Mecca.

This army was still in Mecca when a few chieftains from among the Quraish thought that since relations between the people of Mecca and the Banu Bakr, which was a branch of the Banu Kinanah, were not favourable, there was a risk that in their absence they might take advantage of the situation and attack Mecca. Due to this thought, various people from among the Quraish began to waver. However, a chieftain of the Banu Kinanah named Suraqah bin Malik bin Ja‘sham, who was in Mecca at the time, assured them, saying, ‘I guarantee that no attack will be waged upon Mecca.’ As a matter of fact, Suraqah was so vehement in his enmity towards Islam that, in support of the Quraish, he even accompanied them all the way to Badr himself. However, when he saw the Muslims there, he was so awestricken that before the war began, he left

his companions and fled. […]

“Prior to going forth from Mecca, the Quraish went to the Ka’bah and prayed, ‘O God! Grant succour to that party from among these two parties, which is more noble and more superior in Your estimation; and disgrace and humiliate the other.’ After this, the army of the disbelievers departed from Mecca with great pomp and pride.”

(Sirat Khatamun-Nabiyyin,  Hazrat Mirza Bashir Ahmadra, pp. 350-351)

They had prayed for their own defeat from the very outset. We find a reference that mentions that in the beginning, the Meccan army numbered 1,300. (Al-Rahiq alMahktum, p. 281, Maktabah al-Salafiyyah, Lahore, 2000)

However, the people of the Banu Zuhrah and Banu Adiyy tribes separated from the army during the journey. In this way, the number of the Quraish army was reduced to 950 and according to other narrations, it was 1,000. Furthermore, they had 100 horses, or according to other narrations, it was 200 horses, 700 camels, 600 coats of armour, and plenty of other military equipment such as spears, swords, bows and arrows etc. (Ibn Kathir, Al-Sirah al-Nabawiyyah, [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2005], 248-249; Sirat Khatamun-Nabiyyin,  Hazrat Mirza Bashir Ahmadra, pp. 352)

There is mention of the dream of Juhaim bin Salat in relation to the destruction of the chieftains of the Quraish. The Quraish departed from Mecca and reached Juhfah. Juhfah is situated approximately 82 miles from Mecca towards Medina. Juhaim bin Salat said to the people, “I saw in a dream that a man riding a horse came with a camel beside him. The person was saying, ‘Utbah bin Rabi’ah has been killed, Shaibah bin Rabi’ah has been killed, Abul Hakam bin Hisham (i.e., Abu Jahl) has been killed, Umayyah bin Khalaf has been killed,’ and he mentioned all the names of the other chiefs of the Quraish who were later killed during the Battle of Badr. The person then struck a spear into the neck of his camel and left it with our army, that is to say, there was not a single tent of our army that had not had blood spilt on it from the camel that belonged to this person who came.” When Abu Jahl heard of this dream, he said in a mocking and furious manner, “Another prophet has appeared among the Banu Muttalib. If we fight tomorrow, we shall know for sure who is killed.” (Ibn Hisham, Al-Sirah alNabawiyyah, Dhikr Ru’ya ‘Atikah bint ‘Abd al-Muttalib [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001], pp. 422-423)

Nonetheless, as mentioned earlier, Abu Sufyan changed his route and escaped. He sent a message to Abu Jahl, saying that there was no need to fight, and that he should return. As was mentioned last week, as a precaution, Abu Sufyan went ahead of the caravan and stopped near a well. Over there, he enquired from a man whether he saw anyone pass by from there. He replied: “I did not see anything out of the ordinary. However, I saw two people on mounts, who sat their camels by that mound. After they filled their water skins, they departed.” Abu Sufyan went to the place where the camels rested and picked up the camel droppings. He broke them open and found date stones inside them. Upon seeing them, he said: “By God! This is the [animal] feed of the people of Yathrib.” He immediately raced towards his comrades, and by whipping his camels,

he diverted the caravan towards the coast. They passed by Badr on their right side and sped off ahead. (Ibn Hisham, Al-Sirah alNabawiyyah, Dhikr Ru’ya ‘Atikah bint ‘Abd al-Muttalib [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001], p. 422)

I have mentioned this incident in last week’s sermon. Nonetheless, when Abu Sufyan was convinced that his caravan was safe, he sent a message to the Quraish saying: “You only set out to protect your men and your wealth. God has saved them. Therefore, return now.” However, upon hearing this message, Abu Jahl said: “By God! We will not return until we reach Badr.” Badr was one area where a festival took place for the Arabs and each year a bazaar would be set up. Abu Jahl said: “We will encamp there for three days, slaughter our camels, have a feast, drink alcohol and our servants will sing songs for us. All of Arabia shall hear about us, about our travel and about our mighty army. From then on they will always live in fear of us. Therefore, march on ahead.” (Ibn Hisham, Al-Sirah al-Nabawiyyah [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah, 2001], p. 423)

He attempted to overawe them, which is why he was adamant that his army should march ahead and reach Badr. Among their army were the Banu Zuhrah, regarding whom it is written that they decided to head back. When Abu Sufyan received this message, Akhnas bin Shuraik, who was a confederate of the Banu Zuhrah, said:

“O Banu Zuhrah! Allah has saved your provisions as well as your comrade, Makhramah bin Naufal (he was present in the caravan of Abu Sufyan). You left your homes to save Makhramah and your provisions. Put any blame of cowardice on me […]” People would say that they were cowards as they were leaving the battlefield. Thus, he said, “Place all blame on me and return, because in the event that no harm has been done, you have no further business here. Do not fall for the words of Abu Jahl”. Thus, they all left and not a single person from the Banu Zuhrah tribe took part in the battle. Similarly, nobody from the Banu Ka’b bin Adyy went for the battle, and instead, they all returned.

The army of the Quraish marched ahead. Hazrat Abu Talib’s son, Talib, was also present in this army. He spoke with a few people from among the Quraish. Some of them said to him tauntingly: “O Banu

Hashim! Even though you have come along with us, we know that deep down your sentiments are with Muhammad[sa].” Upon hearing this, Talib left with many of his friends and headed back towards Mecca.

In one narration, it is mentioned that Talib bin Abu Talib was forced to come with the army of the idolaters, however, he was not found amongst the prisoners, nor was he amongst those who were killed and neither did he return home. (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari – Translated, Vol. 2 [Karachi, Pakistan: Nafis Academy], p. 137)

This is a reference of Tabari. Nonetheless, the remaining army was reduced from 1300 to approximately 1000 and continued the journey. They set up camp behind a mound near Badr. (Ibn Hisham, Al-Sirah al-Nabawiyyah [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah, 2001], p. 423)

With regards to the Holy Prophet’ssa departure from Medina and the number of the Muslim army, it is written that the Holy Prophetsa left Medina on Saturday 12 Ramadan, 2 AH. There were a little more than 300 companions with him, among whom 74 were from the Muhajirin and the rest were from the Ansar. This was the first expedition on which the Ansar were also present.

The Holy Prophetsa ordered Hazrat Uthman bin Affanra to remain behind in Medina because his wife, Hazrat Ruqayyahra, daughter of the Holy Prophetsa was unwell. In one narration, it is mentioned that Hazrat Uthmanra was unwell himself, however, the more authentic narrations state that his wife was unwell. Most of the narrations put the number of Muslims at 313. Hazrat Bara bin Azibra narrates a Hadith in Sahih al-Bukhari that the companions of the Holy Prophetsa who took part in the Battle of Badr told him that they numbered the same as the companions of Talut who crossed the river with him, i.e., a little more than 310. Hazrat Barara would say: “By God! Only the believers crossed the river with Talut.” (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], 8; Sahih al-Bukhari, Kitab al-Maghazi, Bab ‘Iddat Ashab Badr, Hadith 3957; ‘Ali bin Burhan al-Din al-Halabi,  Ghazwat al-Nabisa – Translated [Karachi, Pakistan: Dar alIsha’ah, 2001], p. 72)

In one narration, it is mentioned that the Holy Prophetsa ordered the companions to

count how many of them there were. After counting, they informed the Holy Prophetsa that they numbered 313. Hearing this, the Holy Prophetsa was overjoyed, and he said: “This is the same number as the companions of Talut.” (Mustafa ‘Abd al-Wahid, Subul alHuda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 4 [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 1993], p. 25)

With regards to the numbers of Muslims in the Battle of Badr, Hazrat Musleh-eMaudra says:

“We find that on the occasion of the Battle of Badr, 313 Companions left for battle. If, instead of 313, 600 or 700 companions had left and those companions had also joined them who had remained in Medina, then the battle would have become even easier. However, God Almighty had informed the Holy Prophetsa about the battle but did not permit him to inform the others about it. This is because Allah the Almighty wanted to fulfil some earlier prophecies. For example, there were 313 companions and there is a prophecy recorded in the Bible wherein it states that the same incident that took place with Gideon would also take place with Muhammadsa and his companions. When Prophet Gideon fought against his opponents, his army consisted of 313 people. Had the companions known that they were leaving from Medina for battle, all of them would have left and their numbers would have exceeded 313. This was the wisdom in Allah the Almighty not revealing this so that the companions did not exceed 313 because the prophecy would only have been fulfilled if 313 companions had left for battle. Hence, it was important not to reveal the news about the battle and the companions were only informed of the battle against the army of the Quraish upon reaching the battlefield.” (Eik Ayat ki Pur Ma’arif Tafsir, Anwar al-Ulum, Vol. 18, p. 619)

There was a woman, Umm-e-Waraqah bint Naufalra. With regard to her immense passion to partake in Jihad it is mentioned that when the Holy Prophetsa was about to leave for Badr, Hazrat Umm-e-Waraqahra requested, “O Messengersa of Allah! Allow me to partake in the Jihad and I shall tend to the wounded and it is possible that Allah may grant me the status of martyrdom.” The

Holy Prophetsa replied, “You should remain at home and Allah the Almighty shall grant you martyrdom.” This woman had read the Holy Quran and the Holy Prophetsa would often visit her. The Holy Prophetsa had given her the name “Shahidah” and thus all the other Muslims also referred to her as “Shahidah”. Later, during the era of Hazrat Umarra, a male and female servant of Hazrat Umm-e-Wariqahra wrapped a piece of cloth around her causing her to lose consciousness and eventually die. Regarding these two servants, she had written as part of her will that upon her demise they would both be set free. The perpetrators of this killing were hanged upon the instruction of Hazrat Umarra. Hazrat Umarra stated, “The words of the Messengersa of Allah are indeed true. The Holy Prophetsa would often say, ‘Come with me and let us visit Shahidah.’”

(‘Ali bin Burhan al-Din al-Halabi,  Al-Sirah al-Halabiyyah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], p. 197)

Whenever the Holy Prophetsa would visit her, he would take Hazrat Umarra and others with him.

With regards to the strength of the Muslim army, it is written that the Muslims had five horses. According to another opinion, there were only two horses; one belonged to Hazrat Miqdadra and the other belonged to Hazrat Zubairra. There is a narration of Hazrat Alira that on the day of Badr, apart from Hazrat Miqdadra, there was no one else mounted on a horse. In any case, in the various narrations, the maximum number of horses mentioned is 5. The Muslims had 60 chain mails and 70 or 80 camels and everyone would take turns to mount on them. The Holy Prophetsa, Hazrat Alira and Hazrat Marthad bin Abi Marthadra had one camel between them and would take turns to mount on it. When it was the Holy Prophet’ssa turn to walk, both companions of the Holy Prophetsa submitted, “O Messengersa of Allah! We will continue walking and you can remain mounted upon the camel.” Upon this, the Holy Prophetsa said, “You are not any stronger than me, and neither am I precluded from seeking the rewards and blessings of this battle. I also wish to attain the rewards and blessings of this battle.” (‘Ali bin Burhan al-Din al-Halabi,  Al-Sirah al-Halabiyyah,

Vol. 2 [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 2002], pp. 204-205; Ibn Kathir, Al-Sirah al-Nabawiyyah, [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2005], p. 249; ‘Ali bin Burhan al-Din al-Halabi,  Ghazwat al-Nabisa – Translated [Karachi, Pakistan: Dar al-Isha’ah, 2001], 76; Imam Al-Baihaqi, Dala’il al-Nubuwwah, Vol. 3 [Cairo, Egypt: Dar al-Rayyan li al-Turath , 1988], p. 32)

There is a prayer of the Holy Prophetsa for the noble companions. It is written that on the way, whilst leaving a particular place where they had stopped, the Holy Prophetsa offered the following prayer for his companions: “O Allah! They are bare feet, so grant them mounts. They do not have any clothes to cover their bodies, so grant them clothes to wear. They are hungry, so satiate their hunger. They are poor, so remove their state of dependency out of Your grace.”

This prayer was answered and upon their return from Badr, there was not a single companion who wanted to ride a mount and didn’t have one or two camels available to him to use. Similarly, those who did not have any clothes were granted clothes and they acquired so many provisions that no one remained in need of any food provisions. Also, they received so much in exchange for releasing those they had captured during the battle that every family became rich.

(‘Ali bin Burhan al-Din al-Halabi,  Al-Sirah al-Halabiyyah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], p. 204)

Some of the people remained in Medina and there were also those who wished to fight but were too young and the Holy Prophetsa instructed them to return. In relation to this, it is mentioned that although a general instruction had been given to leave for Badr, however, they did not have much time to prepare. It is mentioned in one of the narrations that some of the people requested that they be permitted to get their animals, which were kept at some distance outside of Medina, however, they were instructed not to. And so, either these people were left behind in Medina or they came along on foot. Although it is mentioned that there was a general instruction for all, however, there were still some restrictions, and also the Holy Prophetsa did not give them much time to prepare lest a lot of people get prepared for battle. It is also mentioned that there were

some companions, who, although sincere in their intentions, were granted permission to remain behind due to some reasons, just as it was mentioned previously with regards to Hazrat Uthmanra. Similarly, there was Hazrat Abu Umamah bin Tha’labahra whose mother was ill and though he intended to go forth for battle, however, the Holy Prophetsa instructed him to remain behind with his ill mother. When the Holy Prophetsa returned from Badr, Hazrat Abu Umamah bin Tha’labah’sra mother had passed away and the Holy Prophetsa went and prayed at her grave. Hazrat Sa’d bin Ubadahra, who was very passionately encouraging others to go forth and travel, was bitten by a snake and so he remained in Medina. Also, on the way, the Holy Prophetsa stopped at one place and sent back all those who were too young. Among them was Umair bin Abi Waqqas. When he heard the instruction that the children had to return, he began to cry and so the Holy Prophetsa permitted him to go with them for battle and so he took part in the battle and attained martyrdom. Among those children who had to return were Usamah bin Zaid, Rafi bin Khadij, Bara bin Azib, Husaid bin Zuhair, Zaid bin Arqam and Zaid bin Thabit. (‘Ali bin Burhan al-Din al-Halabi,  Al-Sirah al-Halabiyyah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], p. 202; Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 5 [Beirut, Lebanon: Dar Hijr, 1997] p. 227; Imam Al-Baihaqi, Dala’il al-Nubuwwah, Vol. 3 [Cairo, Egypt: Dar al-Rayyan li alTurath , 1988], p. 68.)

Hazrat Musleh-e-Maudra states: “A time has come now whereby people look for excuses from offering sacrifices for Islam and their faith. Whenever they are called upon, they claim that they have such and such a reason or excuse that prevents them from doing so. However, owing to the great spiritual influence of the Holy Prophetsa, the Muslims had such a spirit of sacrifice instilled in them that not just men and women, but even children were filled with this passion. On the occasion of the Battle of Badr, the Holy Prophetsa called his companions in order to select those companions who were able to take part in battle. Regarding the case of a boy – narrated by himself and by other Companions – it is reported that when the people stood up with the passion to sacrifice their lives for Islam, the boy also stood up. However, due to his short height, he appeared smaller than the others and there was a risk that he may not be chosen for the task. For this reason, he stood on his toes and raised his heels higher so that he may appear taller. He also broadened his chest so that he may not appear weak. The Holy Prophetsa instructed that no male under the age of 15 should be chosen. Whilst walking and choosing people, the Holy Prophetsa approached the boy and said, ‘He is a child. Who has brought him here?’ If this incident were to take place today, such a child would rejoice at the fact that he has been saved. However, when this child was separated from the crowd, he cried so profusely that the Holy Prophetsa felt compassion for him and agreed to take him along.” (Khutbat-eMahmud, Vol. 17, p. 265)

During this journey, the Holy Prophetsa appointed someone in his stead to oversee Medina. In this regard, it is recorded that upon leaving Medina, the Holy Prophetsa appointed Abdullah bin Umm Maktum as his deputy in Medina. However, when the

Holy Prophetsa was approaching Ruha –approximately 36 miles from Medina – he appointed Abu Lababah bin Munzar as his deputy instead and sent him back to fortify Medina because Abdullah was a blind man and there was a real chance the army of the Quraish could attack. The Holy Prophetsa instructed that Abdullah bin Umm Maktum would remain the imam for prayers, while Abu Lababah would oversee administrative work. For the residents of upper Medina, or in other words, Quba, the Holy Prophetsa appointed ‘Asim bin ‘Adi as a separate deputy. (Sirat Khatamun-Nabiyyin,  Hazrat Mirza Bashir Ahmadra, p. 354)

Concerning the flag of the Muslim army, it is recorded that the Holy Prophetsa appointed Hazrat Mus‘ab bin ‘Umair as the flagbearer. This flag was white in colour, and there were two additional black flags beside it, one of which was called Aqab and was in the possession of Hazrat Alira. This flag was made from the shawl belonging to Hazrat Aishara, and the other flag was given to a companion among the Ansar.

According to one narration, the Muslim army had three flags. The flag of the Muhajirin was held by Hazrat Mus‘ab bin ‘Umair, the flag of the Khazraj tribe was held by Hazrat Habbab bin Munzar and the flag of the Aus tribe was held by Hazrat Sa’d bin Mu’adhra. (‘Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], 203)

Hazrat Khawwat bin Jubair was also among the company for the war, however, along the way, a stone hit his leg, causing it to bleed and rendering him unable to walk. As a result, he was forced to return to Medina. The Holy Prophetsa reserved a portion of the spoils of war for him. According to some scholars, he did participate in the Battle of Badr; however, the aforementioned narration is correct, which states that he returned [to Medina]. (‘Ali bin Burhan alDin al-Halabi,  Al-Sirah al-Halabiyyah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 2002], p. 202)

There was an idolator whose assistance was denied. In this regard, it is recorded that there was an exceedingly strong and brave man in Medina by the name of Habib bin Yasaf. He belonged to the Khazraj tribe and had not accepted Islam by the time the Battle of Badr was taking place. Nonetheless, he set out with the people of Khazraj for battle and also expected to partake in the spoils of war in the case that they were victorious. The Muslims were delighted that he was accompanying them in battle, but the Holy Prophetsa proclaimed, “Only those will go to war alongside us who follow our faith.”

In another narration, the Holy Prophetsa stated, “You should turn back. We do not wish to seek help from an idolator.” Habib bin Yasaf approached the Holy Prophetsa once more, however, he was turned away a second time. When he returned for the third time, the Holy Prophetsa said, “Do you believe in Allah and His Messengersa?” He replied in the affirmative, after which he became a Muslim and fought bravely in war.

(‘Ali bin Burhan al-Din al-Halabi,  Al-Sirah al-Halabiyyah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], p. 204)

In the course of this journey, it has also been recorded that Hazrat Sa’dra hunted a deer. Upon reaching a certain place during the journey, the Holy Prophetsa addressed

Hazrat Sa’dra bin Abi Waqqas and said, “O Sa’d, look at that deer and shoot it with an arrow.” On the way, they spotted a deer, upon which the Holy Prophetsa stopped. The Holy Prophetsa placed his blessed chin between Hazrat Sa’d’sra shoulders and ears and said, “Shoot the arrow. O Allah, make his aim accurate.” He shot the arrow, and his aim did not deviate from the deer. Upon this, the Holy Prophetsa smiled and Hazrat Sa’dra ran to the deer. He took hold of it and noticed that it was still alive. Thus, he slaughtered it and took it with him. According to the Holy Prophet’ssa instructions, [the meat] was distributed amongst the companions.

(Mustafa ‘Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 4 [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 1993], p. 25)

The Holy Prophetsa resumed the journey until they reached Safra’, a lush green valley laden with dates which was just a day’s journey away from Badr. The Holy Prophetsa sent two men for reconnaissance towards Badr to gain insight about Abu Sufyan. The Holy Prophetsa also continued to advance forward alongside the army until they reached the Valley of Zafran – located near the Valley of Safra’ – at which place they set up their encampment. (Ibn Hisham, Al-Sirah al-Nabawiyyah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001], 422-420)

(Yaqut Ibn ‘Abd Allah al-Hamawi, Mu’jam al-Buldan, Vol. 3 [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah], p. 468)

Both men whom the Holy Prophetsa had sent for reconnaissance towards Abu Sufyan walked until they reached Badr. They seated their camels by a hill adjacent to a water source and filled their waterskins. They heard the voices of two girls who were holding onto each other as they approached the water. One girl said to the other, “The caravan will arrive either tomorrow or the day after. I will earn wages by working for them and repay your debt.” Apart from the girls, there was also a man present there who said, “You are telling the truth.” The men sent by the Holy Prophetsa overheard this conversation. They mounted their camels, returned to the Holy Prophetsa and informed him of what they had learned. (Ibn Hisham, Al-Sirah al-Nabawiyyah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001], pp. 422422)

They reported that the army was approaching. Upon learning this, the Holy Prophetsa also became more cautious. I will speak on the remaining details in the future. At this time, I wish to mention a few deceased members. The first funeral prayer is of respected Sheikh Ghulam Rahmani Sahib of the UK. He passed away a few days ago at the age of 92.

a liar. Ghulam Rahmani Sahib migrated to England in 1958, where he acquired a degree in electrical engineering. Thereafter, he worked for an extended period of time in a medical research council in a hospital here. For many years, he served as the National General Secretary, and for 10 years, he had the opportunity to serve as the local president of the Southall Jamaat. For the Southall mission, he tried a great deal to acquire approval from the local council, and Allah the Almighty caused his efforts to come to fruition. When the mission house was established in a house, a neighbour filed a complaint with the local council. The local council assessed the situation and decided to close the mission house, however, with great effort and exertion, Rahmani Sahib presented his stance to the council. By the grace of Allah the Almighty, he was granted success and a decision was made in favour of the Community. Year after year, Rahmani Sahib held Sunday classes at the Southall mission house, through which he imparted the teachings of Islam Ahmadiyyat to new generations. In 1996, he was appointed as the National Secretary Wasaya, and in 2005, when I laid emphasis on the scheme of Wasiyyat and said that 50 per cent of chanda payers should be musis, he rendered immense efforts to fulfil this and continued to encourage members. He also computerised and organised the department of Wasiyyat. He was regular in offering prayers, fasting and reciting the Quran. He spoke kindly, had a mellow demeanour, was a man of few words and greeted others with love. He was a pious, compassionate and sincere man who was passionately devoted to Khilafat. He also had the opportunity to perform the Hajj pilgrimage. He was a musi and is survived

by his wife, Jamilah Rahmani Sahiba, his son Khalid Rahmani Sahib and his daughter Aishah Sahiba. He is the brother-in-law of Dr Nasim Rahmatullah Sahib, the chairman of the Alislam website.

Laiq Tahir Sahib, a missionary of the Community writes, “He would come to the Fazl Mosque every month, offer a large sum as alms and take his receipt. During that time, I was only able to learn this much about him, however, his virtues had an impact on his nature. I became better acquainted with him when I was posted to Southall in 1990 as a missionary.” He further states, “In those days, he was the local president of the Southall Jamaat. He looked after the mission house as if it were his own home. He spent most of his time at the mission house and would clean it up and keep it organised. The mission house was also expanded during his tenure. He was a man of etiquette; he treated both the young and the old with love and had a very noble demeanour. He safeguarded the funds of the Community and he was exceedingly selfless.”

I have also witnessed these qualities of his that have been mentioned. He was exceptionally humble and sincerely devoted to Khilafat; he was truly outstanding in this regard. There are very few people like this. May Allah the Almighty grant him His forgiveness and mercy, elevate his station and enable his children to adopt his virtues and carry them forward.

The second funeral is in absentia. Rahmani Sahib’s will be offered here in person after the Friday prayer, Godwilling, and along with it there are some funeral prayers in absentia. The first of the funeral prayers in absentia is of Tahir AG Muhammad Sahib from Mahdi Abad, Dori, Burkina Faso. He recently passed away at

He was the son of Hazrat Sheikh Ghulam Jilanira of Amritsar, a companion of the Promised Messiahas. He was also the sonin-law of respected Sheikh Rahmatullah Sahib, who served as the Amir Jamaat in Karachi for a long time. Respected Sheikh Ghulam Rahmani Sahib’s father travelled to Qadian in 1902 and was privileged to meet the Promised Messiahas. He accepted the Promised Messiahas immediately, saying that a countenance such as the Promised Messiah’sas could not belong to

[Surely, to Allah we belong and to Him shall we return.]

the age of 44.

نوعجر هيلا اناو هلل انا

[Surely, to Allah we belong and to Him shall we return.]

The missionary in-charge writes that his father pledged allegiance in 1999, but he did not pledge allegiance himself. Then, at the age of 19, he suffered from a foot ailment and so he went to Ouagadougou for treatment. During his illness, he prayed a great deal for Allah the Almighty to guide him to the right path and to guide him as to whether Ahmadiyyat was true. This was his passion during his youth to learn about faith and he prayed to Allah the Almighty for it. During his treatment, he saw various dreams that gave him contentment and upon returning, he pledged allegiance. He then learned sewing from the Community’s sewing centre and made this his profession. This past Eid, on Eid-ul-Fitr, clothes had to be sewn for the families of the martyrs of Burkina Faso, however, there was no seamstress willing to take the job. When the missionary there, Rana Farooq Sahib, approached him about this, he agreed and he along with his wife worked day and night and sewed and sent the clothes before Eid for 70 people. Muhammad Sahib had a passion for tabligh [propagation of Islam] and he was very eloquent in his speech. Despite having little to no formal education, he was very fluent in the French language. Due to cancer, his leg was amputated below the knee. A few days ago, all of a sudden, he experienced some pain again in the area where the leg had been amputated and it became swollen. Because the country’s conditions are not very good and all the roads are blocked, he was unable to reach the major hospital in Ouagadougou, so he stayed at the local hospital. He remained there for a few days, after which he passed away. Ever since he became an Ahmadi, he had a passion for tabligh and he would always find a way to do so. He bought a smartphone and told the Imam al-Haj Ibrahim Bardaga Sahib to record tabligh messages on it and send them to people. Hence, he did tabligh in this way and bore the cost of it himself. He is survived by two wives and five children. May Allah the Almighty grant them patience and

forbearance and enable them to carry on the legacy of his virtues. May He elevate the deceased’s station.

The next mention is of Khwaja Daud Ahmad Sahib, who passed away on 25 May at the age of 80

[Surely, to Allah we belong and to Him shall we return.]

One of his sons, Khwaja Fahad Ahmad Sahib is a missionary in Kiribati. He says, “Ahmadiyyat was established in our family through my paternal grandfather, Khwaja Abdul Latif Sahib, son of Khwaja Ahmad Din Sahib. My grandfather was raised in the home of his maternal grandfather, Khwaja Ghulam Muhammad Sahib, who was an Ahmadi by the grace of Allah and he was raised there.” He says, “It was under his care that, in 1917, at the approximate age of 11 years, my paternal grandfather accepted Ahmadiyyat and thus became the only Ahmadi among his siblings.” He had the opportunity to serve the Community for a long time in Canada. Before that, in Pakistan, he had the opportunity to serve the Community in Islamabad. In 1974, when he was serving as Qaid Majlis Khuddam-ulAhmadiyya Islamabad, he had the honour of serving Hazrat Khalifatul Masih IIIrh when he arrived to attend the Pakistani National Assembly. In this regard, Hazrat Khalifatul Masih IIIrh even expressed his happiness with him. He was an Engineer by profession. He had a profound love for and connection with Khilafat. He always strove to serve the Community in the best possible manner. At the time of his demise, he was at the local centre attending a meeting of the local executive committee. Just a short while before departing for home, he started experiencing some pain in his chest and in a matter of minutes, he returned to his Lord.

[Surely, to Allah we belong and to Him shall we return.]

The deceased was a musi. He is survived by his wife, four sons and a daughter. As I mentioned, one of his sons is a life devotee, a missionary serving in Kiribati. Due to the preparations for Jalsa [the Annual Convention] there and other duties in serving the Community, he was unable to travel to Canada and attend his father’s funeral. May Allah the Almighty grant him patience and forbearance. May He elevate the deceased’s station.

The next mention is of respected Syed Tanvir Shah Sahib who was from Saskatoon, Canada. He recently passed away while in Paraguay, where he had gone for a temporary period of devotion [Waqf-e-Arzi].

[Surely, to Allah we belong and to Him shall we return.]

He only has one son, Syed Raza Shah Sahib, who is a missionary. His son writes, “My paternal grandfather Bashir Shah Sahib was the maternal grandson of Hazrat Syed Abdus Sattar Shahra, a Companion of the Promised Messiahas. Tanvir Shah Sahib’s mother, Farrukh Khanum Sahiba, travelled

from Turkistan to Qadian along with her brother, Haji Junoodullah Sahib, and with her mother in order to pledge allegiance.” His son writes, “My paternal grandfather, Bashir Shah Sahib, was the maternal grandson of Syed Abdul Sattar Shah Sahibra. In this way, he was also related to Hazrat Umm-e-Tahirra.” The deceased was a loyal member of the Community. Tanvir Shah Sahib was always ready to serve the Community. His son writes, “He always took us to events of the Community. Every Friday, he would have us take leave from school and take us to the Friday Prayer. He gave great importance to financial sacrifice and would always set aside a portion of his income for this purpose. He would also enjoin those in his home and others in the Community to do the same. He had a passion for tabligh. He would often analyse how we could propagate the Community’s message in the best way. He was very overjoyed to inform that two people accepted Ahmadiyyat while he was in Paraguay. He was very content. He never sought after wealth, nor did he have any greed for it. In fact, whatever Allah gave him, he would always remain thankful for. In other words, he had complete faith and trust in Allah the Almighty and knew that He would provide whatever he needed. Whenever faced with some difficulty, he would say, ‘Pray, Allah will take care of it.’ Indeed, Allah the Almighty would take care of the matter.” His son says, “He would constantly tell me that as a missionary, I must understand my responsibilities and work with sincerity.” His wife says, “We were together for 39 years and I never saw any shortcoming in him. He had a great deal of love and loyalty for the Khalifah of the time, and he enjoined the same to his children. Not only did he tread upon the right path himself, but he took his children along the same path as well.” She says, “In our entire lifetime, he never spoke ill of others, and he also cared for his in-laws.” She says, “Whenever my mother needed me, he would happily send me to her.”

The missionary in Paraguay, Abdul Nur Baten Sahib, says, “In Canada, he had the opportunity to serve in various capacities. Yet, he had no aspect of pride in him or neither did he express any superiority. He had a passion for serving the Community. Wherever he went, he did his work, considering it to be a duty and did it with great love.” He says, “His personality has left a deep impact upon the youth of Paraguay. He taught them patience, kindness, and hospitality.” The Local President of the Community in Regina, Habibur Rahman Sahib, says, “He was a sincere servant of the Community. He was always smiling; I never saw him become angry. He was very tender-hearted and would delegate work to volunteers very lovingly. He never expressed any fatigue due to service. It seems as if he was always occupied with finding ways to please his Lord. He had a high degree of love for Khilafat.” A new convert from Paraguay, Ilyas Oliver Sahib, says, “I only knew him for a short while, but in this short span of time he has left a great treasure for my friends and me; those who are new to the path of Islam. From him, we learned patience, and we learned to always

be helpful, kind and good.” He says, “He taught us that in order to teach something to someone, it is not necessary to speak; rather, people learn from practical acts of service and this also serves as a means for tabligh.” May Allah the Almighty grant forgiveness and mercy to the deceased, grant patience and forbearance to his children and enable them to carry on the legacy of his virtues. The next mention is of Rana Muhammad Zafarullah Khan Sahib, who was a missionary. He recently passed away. He was the son of Rana Ataullah Khan Sahib. He passed away at the end of April.

نوعجر هيلا اناو هلل انا

[Surely, to Allah we belong and to Him shall we return.]

Ahmadiyyat was established in his family through his paternal grandfather, Rana Allahdin Sahib, who accepted Ahmadiyyat in 1931 at the hand of Hazrat Musleh-e-Maudra. After pledging allegiance, he faced severe opposition, as a result of which some other family members of his renounced the Jamaat. However, he remained steadfast upon Ahmadiyyat and continued to propagate his faith. Rana Zafarullah Sahib graduated from Jamia in 1987, after which he was able to serve for a consecutive 36 years. Most of his period of service was spent in the field in various areas as a missionary. Syed Naimatullah Sahib, who is an Afghan missionary and is currently serving in Ghana, says, “He was living in Achini Payan, Peshawar, which is where we had migrated to, from Afghanistan in 1999 or 2000. He was very simple in nature, humble and possessed the qualities of a dervish. He worked very hard, was very loving and sincere. He has done many favours upon the Community in Afghanistan.” He says, “Allah enabled three of us Afghans to become missionaries because of him.”

He was very kind to the poor, and he would help them in secret. His wife says, “Upon hearing the news of his demise, there were many men and women who came to our home to offer their condolences whom none of us recognised. They were also worried because they said that the missionary had established a stipend for them, for which he would take donations from his relatives and other charitable people and use them to help the poor. They were also worried about what would become of them after the missionary’s demise.” His son-in-law, who is a missionary, says, “I have met very few people who are as selfless as Rana Muhammad Zafarullah Khan Sahib.” He says, “I never saw any sort of ego or arrogance in him. He was quick to forgive; even if the other person was in the wrong, he would be the first to seek forgiveness. He was very loving and always helpful to others.” He is survived by his mother, wife, and three daughters. May Allah the Almighty elevate the deceased’s station and grant him forgiveness and mercy. May he enable his children to carry on the legacy of his virtues.

(Official Urdu transcript published in the Daily Al Fazl International, 7 July 2023, pp. 2-7. Translated by The Review of Religions)

Editor-in-chief: Qaasid Muin Ahmad | Executive editors: Ataul Fatir Tahir, Aqeel Ahmed Kang | Research coordinator: Awwab Saad Hayat | Associate editors: Jalees Ahmad, Ata-ul-Haye Nasir Translations: M Adam Ahmad | Design: Tahmeed Ahmad | © Al Hakam 2023