Islamabad, Tilford, UK, 10 April 2024: At approximately 11 am local time, Hazrat Mirza Masroor Ahmad, Khalifatul Masih V, may Allah be his Helper, arrived in the Mubarak Mosque to lead the congregation in Eid-ul-Fitr prayer and deliver the Eid sermon.
Droves of Ahmadis – men, women, and children – gathered in Islamabad on the joyous occasion of Eid-ul-Fitr 2024 to perform the Eid prayer behind their beloved Imam, Hazrat Khalifatul Masih Vaa and listen to his blessed sermon.
After the Eid prayer, Hazrat Amirul Momineenaa recited tashahud, ta‘awuz, Surah al-Fatihah, and said:
“Today, we are celebrating Eid, and Allah the Almighty granted us this opportunity to witness another Eid in our lives.”
He said we can experience the true joy of Eid when we tread the path of God Almighty’s pleasure and seek his blessings. Many Ahmadis wrote to Hazrat Amirul Momineenaa during Ramadan to pray that they may attain true blessings of Allah the Almighty. Huzooraa said that a good tree bears persistent fruits, and so we must make our Ramadan an evergreen tree that bears fruits forever.
Hazrat Amirul Momineenaa said that during Ramadan, there is an ashra [10-day period] of rahmah (Allah’s mercy), an ashra of maghfirah (forgiveness from Allah), and ashra of protection from the Hellfire. Hence, we must continue the good deeds that we did during the month of Ramadan. We must ponder over ways to continue what we have achieved during this blessed month.
God Almighty didn’t open the doors of rahmah (mercy) for only 10 days. In fact, through this, Allah opened doorways to enter into the gates of forgiveness and saving oneself from hellfire. Rahmah is to show mercy and kindness. It is to forgive the mistakes of others.
May Allah forgive us and conceal our shortcomings. This can only happen if we fulfill the commandments of God and continue to do good deeds. We should fulfill the rights of others. We should abstain from every evil deed that Satan incites us to do. We should repent by means of istighfar and strengthen our faith. A momin (believer) should continue to strengthen their faith and always perform righteous deeds to attain the nearness of Allah the Almighty.
At present, every kind of fire has engulfed the world from all sides. Thus, in order to save oneself from this fire, we should seek to attain the pleasure and love of Allah the Almighty. This is the advice of the Imam of the Age, the Promised Messiahas.
While we are celebrating Eid, we should never forget the people who are under oppression by evildoers and satans of this age. We should pray for them that God may save and protect them. We should also donate and contribute to various charities to provide for the needs and necessities of the oppressed people.
Describing Rabb-ul-Alamin (Lord of all the Worlds) and taqwa (righteousness), Hazrat Khalifatul Masih Ira said:
“Just as Allah the Almighty showers His mercy upon the creation and looks on them with kindness and love, you too should show true affection and compassion towards them.”
Huzooraa said real happiness is achieved when a person becomes a true reflection of God’s attributes. Thus, as mercy and kindness are manifestly shown by Allah the Almighty in the very beginning of Ramadan, we should continue to prolong these blessings and seek to fulfill the rights of the Creation.
We should always remember that Eid is not just to eat and be merry, but it is in fact to tread the path of righteousness. Allah the Almighty says:
“He who believes and works righteousness will have a good reward in the Hereafter, and We shall also facilitate everything for him by Our command.” (Surah al-Kahf, Ch.18: V.89)
Hazrat Amirul Momineenaa said that whoever attains such status of righteousness, what more do they need? When one fulfills the rights of Allah the Almighty and the right owed to His Creation, only then can we attain true righteousness and achieve real joy of Eid.
The Promised Messiahas said:
“Virtue is a ladder that lifts one towards Islam and God. But remember, what is virtue? On every route, Satan raids the people and leads them away from the path of truth. For example, let us presume that one night more bread is cooked than necessary and the following morning there is some leftover. Just before the first morsel, as one is about to begin their meal and many delicious foods are placed before them, a beggar comes to the door and calls out asking for bread. If the person says: ‘Give the leftover bread to the beggar,’ would this be deemed a good deed? The leftover bread was going to remain unused anyway. Why would an indulgent person eat such bread? Allah the Exalted states: ‘And they feed, for love of Him, the poor, the orphan, and the prisoner.’
“It should also be remembered that the Arabic word ta‘am used here refers to desirable food. Stale leftovers are not referred to as ta‘am. Therefore, if at the sound of a beggar, the person were to give away their desirable and delicious food freshly placed in their plate just before they began to eat it, this is what constitutes a good deed.” (Malfuzat [English], Vol. 1, p. 72)
Huzooraa said if people get true understanding of this commandment, only then they can attain true virtue. In afflicted countries, many are selling their clothes to get food. In Palestine, people are not getting the required colorise, and those who are starving and cannot find food are apart from them.
The Promised Messiahas said:
“No individual who spends that which is useless and worthless can claim to have done a good deed. The door of virtue is narrow, so bear well in mind that no one can enter it by spending things of no value. There is a clear statement in the Quran as follows:
“Meaning, until you spend those things which are most beloved to you and most dear, you cannot attain the rank of being loved and held dear by God. If you do not wish to bear hardship and do not seek to adopt true piety how can you succeed and triumph?” (Ibid., pp. 72-73)
At another place, the Promised Messiahas said:
“Two things are necessary for human beings: to refrain from evil and to hasten towards virtue. Now, there are two further aspects of virtue: to forsake evil and propagate goodness. A person cannot be complete by the mere eschewing of evil; this must be coupled with the propagation of virtue, which means to benefit others. This demonstrates the degree to which a person has reformed themselves. These ranks are attained when a person develops faith in the attributes of God Almighty and a knowledge of these attributes as well. Until this becomes the case, one cannot even save themselves from vice, let alone benefit others, which is a far greater quality. There are many people who are in awe of kings and even fear the Indian Penal Code to some extent. There are many people who do not break the law, yet they are fearless when it comes to disobeying the law of God, the Best of judges. Can there be any other reason except that people do not believe in Him? This is the sole reason.” (Malfuzat [English], Vol. 3, p. 132)
Huzooraa said there are some people who show great morals with others and spend in the way of Allah the Almighty. However, when it comes to their family and home, they don’t do the same. We must evaluate ourselves in this respect as well.
May Allah grant us power to strengthen our faith and do such good deeds as may bring the blessings and nearness of God Almighty. May Allah shower His mercy upon us. May God forgive us and protect us from Satan.
Hazrat Amirul Momineenaa then conveyed ‘Eid Mubarak’ to Ahmadis across the world.
Huzooraa then urged everyone to pray for Ahmadis all over the world; to pray for all the oppressed people, and especially for the Ahmadis of Burkina Faso; to pray for all those Ahmadis who are in hardships because of Ahmadiyyat; to pray for the ummah of Islam that they may unify and help ensure the rights of Muslims of Palestine and the rest of Muslims too. May Allah grant them guidance and may they believe in the Imam of the Age, the Promised Messiah and Mahdias. May Allah bless this world with rightful and just leaders.
Huzooraa then led the congregation in silent prayer.
Jazib Mehmood, Student, Jamia Ahmadiyya International Ghana
Today, on 8 April 2024, North America will experience a total solar eclipse, which will also be visible in some parts of Europe. The moon will glide over the surface of the sun, casting a shadow over a strip of the Earth below. Along this path, the world will turn dark as night. As the eclipse approaches its maximum phase, the air will get cooler, the sky will grow dimmer, and shadows will sharpen. (“A Total Solar Eclipse Is Coming April 8. Here’s What to Know”, www.nytimes.com)
What happens to nature during an eclipse?
Plants and animals react in significant ways during a solar eclipse. According to research, bees stop buzzing the very second a total eclipse occurs in their location. (“The Moon Eclipsed the Sun. Then the Bees Stopped Buzzing.”, www.nytimes.com)
Birds also stop whistling and crickets begin chirping. Plants have diminished rates of photosynthesis and water loss similar to what happens at night, though not at the same rate. (“Hydraulic and photosynthetic responses of big sagebrush to the 2017 total solar eclipse”, www.nature.com)
The awe of an eclipse
So much for nature, but what happens to humans during the eclipse? Well, for one thing, everyone stops short. Although we usually take the power and necessity of the sun for granted, when it gets covered by the moon for even a few minutes, it inspires something akin to fear and awe within us, reminding us of our mortality.
During the solar eclipse of 14 October 2023, Dr Kate Russo, an author and psychologist, led the first-ever study that sought to capture physical reactions to eclipses by measuring the physiological responses of people during the eclipse.
Among other things, one unexpected finding was the occurrence of awe at various stages throughout the eclipse. According to their paper, immediately after the eclipse, heightened introspection was indicated by high-amplitude, low-frequency brain waves, which is commonly seen in other profound or thought-provoking experiences. (“Deeper Insights into the Solar Eclipse Experience”, baas.aas.org)
The National Geographic spoke to Dr Russo and her unique findings. Their report says:
“Awe reminds us we’re not alone. We share our greatest moments of awe with others in ‘collective effervescence,’ says Russo. ‘Just as a starling murmuration in the sky moves as one, during totality, the crowd behaves as one.’
“Fans chanting during sports games or singing along during music concerts are other examples of this collective energy, adds Russo. ‘The crowd is one; you are part of the moment.’” (“Some people have extreme psychological reactions to total eclipse—here’s why”, www.nationalgeographic.com)
Similarly, the report also states that “those who stand in the path of totality, where the moon completely obscures the sun, regularly report strong bursts of emotion and a lingering sense of awe. This heightened emotional state has the power to do more than open us to wonders of the universe—scientists say it can make us feel more curious and connected to others in it.” (Ibid.)
Since the April 8 eclipse is generating a lot of interest, particularly about how best to view the eclipse, it might be pertinent to wonder: what does Islam say about eclipses? What should a Muslim do during such unique events?
Islam and eclipses
As a Muslim, it is utterly fascinating to learn what Dr Russo proved during October 2023’s eclipse about “awe”, the Holy Prophetsa stated in one sentence over a thousand years ago in this way:
“The sun and the moon are two signs amongst the signs of Allah and they do not eclipse because of the death of someone, but Allah awes His servants with them.” (Sahih al-Bukhari, Kitab al-kusuf, Bab qawli n-nabiyyisa yukhawwifullahu ‘ibadahu bi l-kusuf, Hadith 1048)
Not just that, but Dr Russo’s statement that “the crowd is one” also reflects the Islamic commandment to offer congregational prayers in unity during the occurrence of an eclipse. Such feelings of awe are not for nothing; Islam asks us to pray during such times, for such events are a means of reminding the believers what they stand to lose should the light of the sun flicker out.
A Companion of the Holy Prophetsa relates that when the solar eclipse occurred, the Holy Prophetsa was fearful that the Day of Judgment was near. He went to the mosque and led congregational prayers with the longest standing [qiyam], bowing [ruku‘] and prostration [sajdah] that he (i.e., the companion) had ever seen him doing. (Sahih al-Bukhari, Kitab al-kusuf, Bab az-zikri fi l-kusuf, Hadith 1059)
After the prayer, the Holy Prophetsa also delivered a sermon to the congregation, stating:
“The sun and the moon are two signs among the signs of Allah; they do not eclipse upon the death or life [i.e., birth] of anyone. So, when you see [an eclipse], remember Allah, extol his greatness, observe the salat and give charity.” (Sahih al-Bukhari, Kitab al-kusuf, Bab as-sadaqati fil-kusufi, Hadith 1044)
Why the awe and fear?
Some might wonder why we should do all this, when we know that – taking appropriate precautions, like not looking directly at the eclipse – there is nothing to fear from such events, which occur predictably and are completely explainable by science.
There are several reasons why believers in Islam fear such celestial events, some of which are explained below. Of course, just because science can explain a natural event does not mean that such an event is not to be feared. The asteroid that wiped out the dinosaurs millions of years ago is said to be the “worst day in the history of life on earth” – despite the fact that it was an event completely evidenced by science. (“The Worst Day in Earth’s History Contains a Warning”, www.theatlantic.com)
Had such an event occurred in modern times, it would have been predicted well ahead of time. Other natural phenomena, like earthquakes and volcanic eruptions, are also predicted by science but are still harmful to humans. Even everyday events like rain, wind or lightning can be harmful to us under certain conditions. And even though an eclipse’s impact might be dismissed as minimal, there is no doubt that it is a unique event that reminds us of our complete lack of control over our fates.
Again, it is perfectly possible that eclipses have impacts that are not yet clear to us. It is pertinent to consider the statement of Hazrat Mirza Bashir-ud-Din Mahmud Ahmad, Khalifatul Masih IIra, who wrote:
“Although day and night are expressions of celestial bodies, there are also other effects of the moon, the sun and other stars. […] Moreover, there are many other effects that science is discovering on a daily basis and many that it may never discover at all.” (Tafsir-e-Kabir [2023], Vol. 6, p. 32)
Above all, the true essence of fear of celestial events in Islam does not stem from the fear of death or physical harm. A believer understands that their time of death is predetermined and does not fear death itself. Rather, the believer always harbours a sense of awe and love for Allah, maintaining a cautious stance towards such events, considering them potentially indicative of Allah’s displeasure or precursors to divine punishment. This mindset is akin to the Holy Prophet’ssa reaction to the sounds of thunder and lightning bolts, where he would supplicate:
“O Allah, do not kill us with Your wrath, nor destroy us with Your punishment, and pardon us before that.” (Jami‘ at-Tirmidhi, Kitab ad-da‘wat, Hadith 3450) This prayer reflects a profound reverence and fear of Divine wrath rather than the phenomena themselves, serving as a reminder to remain vigilant and pious, considering such events as opportunities to reflect on one’s relationship with the Creator and the universe.
Eclipse Prayer and sermon at the Fazl Mosque in 2015
On 20 March 2015, a total solar eclipse occurred in the North Pole and some parts of Europe. London experienced a nearly 87% partial solar eclipse, and as such, following the practice of the Holy Prophetsa, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa led the salat-ul-kusuf [eclipse prayer] and, following this, delivered a short sermon. (Solar Eclipse 2015: Address delivered by Hazrat Mirza Masroor Ahmad”, www.youtube.com; “Head of Ahmadiyya Muslim Community leads Special Prayers during Solar Eclipse”, www.pressahmadiyya.com)
During his sermon, Huzooraa stated that once, during the time of the Promised Messiahas in 1907, a solar eclipse occurred. At that time, Hazrat Hakeem Maulvi Noor-ud-Din, Khalifatul Masih Ira led the congregational prayer and delivered a sermon.
Presenting a part of that sermon, Huzooraa, quoting Hazrat Khalifatul Masih Ira, stated:
“When the Holy Prophetsa saw that the sun had been eclipsed by the moon, i.e., such circumstances presented where the people of earth could not benefit from the light of the sun, his heart was greatly agitated that perhaps such heavenly obstacles could also present themselves before his message, barring its reach from the world.
“This is why the Holy Prophetsa did not stop giving charity, praying, seeking forgiveness, until the light of the sun once again reached the earth. Every believer, due to the power of obedience to the Holy Prophetsa, also possesses light, like a father and son affect each other. Thus, Allah states:
“[Muhammad is not the father of any of your men, but [he is] the Messenger of Allah and the Seal of the Prophets. (Surah al-Ahzab, Ch.33: V.41)]
“That is, the Holy Prophetsa has no physical son, but he has countless spiritual sons. This is why every believer fears such events and should fear that such means are not created that would hinder his light from getting to others. This is why he uses such methods as are used to alleviate suffering, i.e., he gives charity, seeks forgiveness, and stands for prayer, just as the Holy Prophetsa stood for prayer during hard times.
“Then does the sea of the mercy of Allah the Almighty overflow, and just as those hindrances are removed through movement and effort that causes the light of the sun to reach the earth, similarly, those hindrances that prevent the light of the believer from reaching others are removed through prayer and istighfar.
“Putting ink on glass or hurting your eyes by looking directly at this event as a means of entertainment is far from the dignity of the believer. You are the sons of the Siraj-e-Munir [Bright Lamp, i.e., the Holy Prophetsa], therefore employ all appropriate means to spread your light to others.”
Guidance for an Ahmadi Muslim
Explaining this last statement of the first Khalifara, Hazrat Khalifatul Masih Vaa stated:
“Since there was no arrangement for spectacles at the time, the eclipse was seen by putting ink on glass. He [i.e., Hazrat Khalifatul Masih Ira] states that these are amusements; they do not befit the believer.”
These amusements have taken on new meanings in modern times. According to the Time, for the April 8 eclipse this year, several airlines are offering flights expected to have a high-level view of the eclipse. Delta is specifically marketing its flights for people who want to spend as much time as possible in the path of totality, with tickets costing over a thousand dollars, which are already sold out. (“Why These Passengers Are Flying up to 30 Hours to See Four Minutes of the Eclipse”, www.time.com)
Not only that, but all over America, musicians and artists are also holding concerts; festivals are also being held; and some places are even holding events all weekend just because of the eclipse. (“A list of solar eclipse events across the nation from Texas to Maine”, www.usatoday.com)
Speaking of the 2015 eclipse, Huzooraa stated:
“There was a report that the eclipse would be best viewed in some areas of Scotland, so many people went to Scotland and all their hotels are booked. So, for worldly people, this is a sport. But, for a believer, this eclipse becomes a means for prayer and istighfar. Thus, an Ahmadi must always pay attention to this.”
Hence today, on April 8, when many people travel great distances and spend a great deal of money to view the eclipse and make merry, a true Muslim should be occupied in worship and remembrance of Allah.
The article’s source? A recent poll commissioned by the infamous anti-Muslim think tank Henry Jackson Society and carried out by market research firm JL Partners.
Notably, TheTelegraph left out key details from the survey concerning British public opinion about Israel and October 7, while highlighting those that would make for an outrageous Islamophobic hit-piece.
The Telegraph piece, published just as Israel loses global support after its killing of seven international aid workers in Gaza, is a distraction from the global attention and sympathy Palestinians are getting.
It is a clear Islamophobic hit-piece, designed to label British Muslims as Jew-hating extremists. There’s nothing groundbreaking to see here. The piece tries to make it seem that a majority of British Muslims hold anti-Semitic views and are intolerant. But if TheTelegraph accuses Muslims of that based on this survey, the same could be said about the wider population.
What the article failed to mention, was the level of public distrust of Jewish leaders in the UK, the Israeli military, and of Israel itself during the current war.
Asked how much the general public trusted Jewish community leaders in the UK, 39% said “not very much,” while 17% said “not at all.” Distrust of Hamas and the IDF was closer than you’d think. While 83% of the general public said it doesn’t trust Hamas, 69% said it did not trust the IDF. And two-thirds of the general public don’t trust Israel in the current conflict.
What’s more – more than a third of the British public says it doesn’t trust Israel’s narratives about 7 October. Asked, “How much do you trust, if at all, the information Israel has published about Hamas’ attacks on October 7th?” 33% of respondents said “not very much,” while 14% said “not at all.”
The original TheTelegraph article goes on tangents unrelated to the Israel-Hamas war. It talks about “Shariah law” and how many Muslims disagree with showing pictures of the Prophet Muhammad (peace and blessings of Allah be upon him). Apart from an Islamophobic hit piece, what else could this article be?
Another important question is why the public – or Muslims – should trust Israeli reports when they have been exposed as false propaganda by Israel’s government? Remember the “tunnel” networks and control centres under al-Shifa? The decapitated babies? All reports, proven to be false.
Much of the 7 October reporting has left questions of whether reports are true or false. This has led to The Oct7factcheck project, which has “published the results of independent investigations into a dozen or so of the most dramatic Israeli accusations and reports about the Hamas attack, which were uncritically repeated by most of the Western media, debunking most of them as untrue and lacking evidence,” wrote former senior fellow at the Middle East Initiative, Belfer Center, Rami G Khouri in Al Jazeera this year.
“They show, for example, that some of the evidence Israel submitted to the ICJ hearing – evidence republished by mainstream Western media without question – was false,” he said.
Its co-founder Matthew Jamison, who distanced himself from the think tank, said the following:
“Never in my wildest dreams could I have imagined that the Henry Jackson Society, when it was founded, would become a far-right, deeply anti-Muslim racist organisation, run in the most dictatorial, corrupt and undemocratic fashion and utilized as a propaganda outfit to smear other cultures, religions and ethnic groups. […] The HJS for many years has relentlessly demonised Muslims and Islam. (www.linkedin.com/pulse/brendan-simms-racist-corrupt-henry-jackson-society-matthew/)
Even the funding of the HJS is shrouded in secrecy. Jamison said:
“Then there was the fact that despite campaigning for democracy, the HJS does not like to be democratic and transparent itself about how it operates and is funded, even though it is a registered “charity”. As a charity which campaigns for democratic good governance abroad, you would expect they would start at home by demonstrating a good example of democratic transparency regarding their funders. […]
It’s telling that The Telegraph chose only to create a piece that would show Muslims as anti-Semitic but left out key details about what the report showed about the views of the wider British public.
Will the Henry Jackson Society now poll Jews in Britain and ask if they believe the IDF has sexually abused and raped Palestinian women who were in detention, as some UN experts believe?
They said: “We are particularly distressed by reports that Palestinian women and girls in detention, have also been subjected to multiple forms of sexual assault, such as being stripped naked and searched by male Israeli army officers. At least two female Palestinian detainees were reportedly raped, while others were reportedly threatened with rape and sexual violence.” (www.theguardian.com/world/2024/feb/22/claims-of-israeli-sexual-assault-of-palestinian-women-are-credible-un-panel-says)
Of course, HJS wouldn’t commission such a survey, nor would TheTelegraph report on it, as it would undermine its narrative of demonising Muslims and showing unsolicited support for Israel.
As global support increases for Palestinians – who are being brutally bombed and killed by the IDF – anti-Muslim media coverage in Britain continues to keep the sinking ship of Israeli propaganda afloat.
Eclipses of the sun and moon are celestial phenomena that have captured human attention across cultures and faiths. The 1894 eclipse season holds particular importance for Ahmadi Muslims due to its connection to religious prophecies and the claims of Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Imam Mahdi.
In 1894, a partial lunar eclipse occurred on the 13th day of the Islamic month of Ramadan, followed two weeks later by a solar eclipse on the 28th of Ramadan. This specific sequence aligned with prophecies attributed to the Prophet Muhammadsa about the coming of the Imam Mahdi and the Promised Messiah. According to these prophecies, the Mahdi’s advent was to be marked by a lunar eclipse at the start of Ramadan and a solar eclipse in the middle of the same month.
Fast forward to 2024, and a remarkable series of solar and lunar eclipses is set to take place over the course of the year. While these eclipses do not carry any specific prophetic significance in and of themselves, they hold importance for Ahmadi Muslims due to the parallels they draw with the pivotal 1894 events. Notably, the March 25th penumbral lunar eclipse in 2024 occurs on the 15th of Ramadan, while the April 8th total solar eclipse falls on the 29th of Ramadan – remarkably close to the 13th and 28th dates of the 1894 eclipses.
Among the notable 2024 eclipses, the total solar eclipse on April 8th will be visible across parts of Mexico, the United States, and Canada – regions with significant Ahmadi Muslim populations. Later in the year, on October 2nd, an annular solar eclipse will traverse the Pacific Ocean and parts of South America, including Chile.
For Ahmadi Muslims, these 2024 eclipses serve as reminders of the celestial signs that heralded the advent of Hazrat Mirza Ghulam Ahmadas and the spiritual renaissance he ushered in. They provide an opportunity to reflect on the continued relevance and validity of his claimed status as the Promised Messiahas, as well as the global spread of the Ahmadiyya Muslim Community since its inception in 19th-century British India.
While Ahmadi Islamic teachings acknowledge eclipses as natural astronomical phenomena governed by physical laws established by God, they also allow for the possibility of these events carrying deeper metaphysical meanings and symbolic significance, especially when aligning with religious prophecies or revelations.
Since the dawn of humanity, eclipses have captivated human observers across cultures, inspiring awe despite scientific explanations for their precise celestial mechanics. As relatively rare alignments of the Sun, Moon, and Earth, these events remind us of the universe’s grand scale. Eclipses unite humanity, however briefly, in witnessing the cosmos’s captivating choreography unfold before our eyes. The upcoming 2024 eclipses will continue this long tradition of cross-cultural observations through history’s epochs.
As we navigate the final days of Ramadan, a time of intense prayers and devotion, the anticipation for the joy of Eid lies ahead. As Eid approaches, preparations are underway, contemplating how to celebrate the occasion. Many will be organising gatherings with families, where meals will be meticulously prepared and loved ones will come together. Undoubtedly, mosques will be bustling with worshippers expressing gratitude to God for another blessed month of Ramadan. Prayers will be fervently offered, beseeching for the privilege of witnessing the advent of the next Ramadan.
To maintain and cultivate a bond with Allah, we must strive to emulate His beloved Messengersa. It is by following the example of the Holy Prophet Muhammadsa that we can truly aspire to earn the love of Allah Almighty. His noble character and morality radiate through the accounts of his life in the books of seerah. Each time we delve into his biography, we should imbibe his qualities as one would embrace a fragrant scent.
It is narrated that the Holy Prophet Muhammadsa was, “the most generous of all the people, and he used to become more generous in Ramadan.” (Sahih al-Bukhari, Kitab al-manaqib, Hadith 3554)
And so, if we are to enact one change, let it be this: Let us emulate the example of Prophet Muhammadsa. Let us endeavour to foster a transformation within our families, friends, and society, embodying his spirit of generosity. This task is not arduous; in fact, it is one of the simplest.
Regarding various kinds of good deeds, we find guidance from Allah’s Messengersa, who said that even smiling at your fellow brother in humanity is an act of charity; guiding others towards goodness and deterring them from wrongdoing are charitable deeds. Providing directions to a lost individual is considered an act of charity for you. (Jami‘ at-Tirmidhi, Kitab al-birri wa s-salati ‘an rasulillahsa)
As we celebrate Eid, embracing our faith, strengthening our bonds with Allah, and reuniting with family, let us each take a moment to perform at least one good deed. Let us not forget our fellow human beings, especially those around the world who endure poverty or unfavourable circumstances. And, if I may suggest, let us all contribute by giving to charity, helping our brothers in faith in Gaza.
Often, disbelievers pose the question: If there is a God, why does He allow such suffering? As Muslims, we should introspect: The same God who has granted us the means to assist, why should we not extend our help accordingly?
Do not let it be that on the Day of Judgement, God says to us: You prayed to Me, and I granted you the means to help those in need, yet you did not.
‘Du‘a’, ‘supplication’, or ‘prayer’ are terms that hold profound significance in Islam. ‘Du‘a’ literally means ‘calling out,’ a personal plea or appeal to Allah, coming straight from the heart of a believer. It’s a conversation where one opens their heart to their Creator, expressing their desires, fears, and hopes and seeking His guidance and assistance. It serves as a means to connect directly with Allah, to thank Him, to ask of Him, and to draw closer to Him, especially so during Ramadan – a time when the reward for sincere devotion is believed to be multiplied.
“When My servants enquire from thee concerning Me, O Prophet, tell them I am close. I respond to the call of the supplicant when he calls on Me. So should they respond to Me and have firm faith in Me, that they may be rightly guided.” (Surah al-Baqarah, Ch.2: V.187) This verse is a promise of closeness from Allah that Ramadan makes all the more tangible.
Ramadan is this incredible time when every sincere whisper in prayer feels like it’s got a direct line to Allah. It feels like Allah is right there, ready to listen, to understand, and to respond. Ramadan is all about seizing this chance, with open hearts and hopeful spirits, to have those real, raw conversations with Allah, where we pour out everything and find peace in His presence.
The big question is, ‘How’! In what manner should a person engage in du’a in hopes of greater acceptance? What conditions should be met for a prayer to be accepted and answered? Below, we try to elucidate some of those conditions and methods, inspired by two Friday sermons (of 21 and 28 July 1916) by Hazrat Musleh-e-Maudra, published in the 29 July and 8 August 1916 issues of Al Fazl.
Understanding Allah’s Sovereignty
Firstly, it’s crucial to grasp a fundamental truth in this regard: Allah, in His infinite wisdom and mercy, holds the keys to all our prayers. He isn’t bound by our demands or timelines. This isn’t about a cosmic vending machine; it’s about a relationship, a dialogue with the One Who knows us better than we know ourselves.
Allah is the King of all kings. For someone to harbour the notion that Allah must accept all my prayers, and not reject a single one for Him to be deemed God would be akin to believing that they are the master and God, the attendant; they, the owner, and He, the slave, God-forbid.
Moreover, Allah’s response to our prayers isn’t a test of His power or willingness to help but a reflection of what’s best for us, even when it’s hard to see.
Imagine you’re asking for something with all your heart, and it feels like it’s just not happening. Here’s where faith steps in, reminding us that Allah hears every whisper, every silent tear, and He responds – sometimes in ways we hadn’t imagined, sometimes later than we hoped, and sometimes by withholding for a greater good we might not yet understand. It’s about trusting that, no matter what, He’s got us, and His plan is always for the best. True submission isn’t in making demands; it’s in surrendering to the wisdom of the Almighty, acknowledging that He is the Master over all affairs, and finding solace in His perfect timing and judgement.
1. Listen to Allah, and He will listen to you
Now, if we’re looking to make our prayers hit home, the first step is really about us – our actions, our sincerity, and our effort to live in a way that pleases Allah. It’s like keeping the soil fertile for the seeds of our prayers to take root. Those moments when you’re fully aligned, doing good, and staying away from what dims your spirit – that’s when your prayers get this extra shine because you’re moving in harmony with what Allah wants for you and from you.
This doesn’t mean absolute perfection; rather, it’s about striving, about making those daily choices that reflect our love and reverence for Allah. It’s about stepping in rhythm with His will, and being responsive to His call. When Allah says, “Respond to Me (فَلۡيَسۡتَجِيۡبُوۡا لِيۡ),” it means that if we want Allah to listen to us, we need to listen to Him. In the above-mentioned verse, Allah isn’t just assuring us of His nearness; He’s setting the terms of engagement. It’s about reciprocity – tuning in to His commands and shaping our lives around His decrees. That’s when our prayers transcend beyond mere words, soaring high and resonating with the Divine.
2. Have absolute conviction in Allah’s powers
At the heart of prayers is this unshakeable belief that Allah can, Allah hears, and Allah responds. It’s about having the full conviction that when you raise your hands in prayer, you’re not just speaking into the void. You’re connecting with the One who created the stars, the One who brings life into being, and the One who has been guiding humanity since the dawn of time.
Yet, here’s where many falter – in the depths of their hearts, some harbour uncertainties. They pray, but beneath the surface, there’s a whisper questioning Allah’s ability to answer or a shadow cast by their own perceived unworthiness. “How could Allah possibly respond to me?” they wonder, allowing these doubts to dilute their supplications.
Allah, in His infinite wisdom, addresses this directly with “وَليُومِنُوْا بِي” – underscoring the necessity of full conviction in His omnipotence and mercy. This isn’t just about believing in His existence but in His boundless capability and power to answer our prayers. The Holy Prophetsa said that Allah states, أنا عند ظن عبدي بي “I am as My slave thinks I am.” (Sahih al-Bukhari, Hadith 7405) At another place, he admonished, ادْعُوا اللّٰهَ وَأَنْتُمْ مُوقِنُونَ بِالإِجَابَةِ “Supplicate to Allah with unwavering certainty of (His) response.” (Jami‘ at-Tirmidhi, Hadith 3479)
Thus, for prayers to ascend and for that spiritual connection to be unclouded, one must shake off the whispers of despair and unworthiness and embrace the full conviction that Allah is indeed near, listening, and more than able to transform our conditions. It’s this unshakeable faith, even in the face of seemingly insurmountable challenges or personal shortcomings, that lifts our supplications to a level where they become deserving of acceptance. Otherwise, why should the All-Powerful God listen to our prayers when we do not even believe that He can and will?
3. Never ever give up
Here’s something about prayers that’s both challenging and beautiful: the call to keep at it, even when the answers seem to take their time. Allah loves the steadfast, the coming back to Him again and again, not out of despair but out of unwavering hope and trust. It’s like knocking on the door of mercy, knowing it will open at the right time, in the right way.
This persistence isn’t about nagging or desperation. It’s a testament to our faith, a way of saying, “I believe in Your wisdom and Your timing, even when I can’t see the way forward.”
It’s common, however, for many to start their prayers with hope but soon find their hearts clouded with impatience or discontent. They might feel as though they’re merely going through the motions, sifting through dust with their pleas, convinced that nothing will come of it. Yet, here’s a piece of advice from the Promised Messiahas for those moments of doubt: within that very dust lie untold blessings. The process itself, the steadfast supplication, begins to align our hearts with our words, bringing our ultimate objectives into sharp relief. There comes a moment when the heart, in its full submission and patience, aligns perfectly with the tongue’s pleas, and that’s when objectives are not just sought but found. (Al Hakam, Vol. 4, No. 31, 24 August 1903, p. 3)
4. Help Allah’s creation and He will help you
One of the most profound ways to elevate the power of our prayers is by turning our attention and efforts towards easing the pain and suffering of others. This isn’t merely about performing an act of charity in the conventional sense; it’s about tapping into a profound connection that Allah has with His creation. Just as a parent feels gratitude towards anyone who saves their child, Allah, whose love for His creation far exceeds our understanding, holds in high regard those who show compassion and mercy towards others. The Holy Prophetsa said:
“The merciful are shown mercy by Ar-Rahman, the Gracious God. Be merciful on the earth, and you will be shown mercy from the One Who is above the heavens.” (Sunan at-Tirmidhi, Kitab al-birri wa s-silati ‘an rasulillahisa, Hadith 1924)
Therefore, when we seek the acceptance of our prayers, especially for significant matters, actively seeking out and alleviating the suffering of others can act as a powerful catalyst for Divine favour.
5. Praise Allah before praying
Take your time before diving into your du‘a: Start by praising Allah and invoking salawat on the Holy Prophetsa. (Sunan at-Tirmidhi, Hadith 3477) This practice of starting our prayers with praise [tahmid] is exemplified by Surah al-Fatiha. This Surah opens with the glorification of Allah and recognising His major attributes before moving to a plea for guidance, demonstrating the natural way of asking from Him.
Furthermore, the Quran teaches us to call upon Allah by His beautiful attributes. (Surah al-A‘raf, Ch.7: V.181) By asking in this manner, we open ourselves to witnessing the manifestation of these divine attributes in our lives. Allah responds to the humble supplicant in ways that affirm His attributes, showing the believer that He indeed is as He has described Himself in His attributes.
6. Invoke blessings upon the Holy Prophetsa
Invoking blessings upon the Holy Prophetsa holds a unique significance. Uttering salawat, sending peace and blessings upon the Prophetsa, isn’t just a ritual; it’s a bridge of light connecting us to the Holy Prophetsa, inviting his intercession and drawing down Allah’s blessings upon us.
The Holy Prophetsa also taught us that, while you are praying to Allah, also remember that your prayers will remain suspended between heaven and earth until you send salawat upon him. (Sunan at-Tirmidhi, Hadith 486)
Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa states:
“Everyone should keep in mind that in order to win the pleasure of Allah, to attain His love, and to have our prayers find acceptance with Allah, we need the intermediation of the Holy Prophetsa. The best way to do that – as we are told in the hadith – is to invoke Allah’s blessings upon him. The Promised Messiahas has also admonished that durud should be recited abundantly.” (Conditions of Bai’at and Responsibilities of an Ahmadi, p. 61)
7. Purify yourself and your surroundings before du‘a
The act of purification, through practices like wudu or the cleansing of our attire and surroundings, serves as a preparation, readying us inside and out for a mulaqat, an audience with the Most High. It not only underscores our respect for the sacred act of du‘a but also our deep yearning for Allah’s grace.
Rooted deeply in Islamic tradition, this practice highlights the essential connection between physical cleanliness and our spiritual health. It illustrates how our physical state and environment not only shape our interactions with the world around us but also significantly impact our spiritual readiness for a deep and intimate communion with Allah.
8. Select the right time and place
The ambiance in which we pray can significantly affect the quality and focus of our supplications. Seeking out moments of solitude and tranquillity, where the hustle of worldly life fades into the background, allows our hearts to turn fully towards Allah. This is why the last third of the night, the time before breaking the fast, and the quiet of solitude are all moments ripe with spiritual potential. Fasting provides us with a great opportunity to wake up at that time for tahajjiud or qiyam al-layl as it is called. In these times, our supplications, as Hazrat Musleh-e-Maudra put it, become like arrows shot with precision, more likely to reach their mark. It’s about finding those pockets of peace in our day, those sanctuaries of silence, where our souls can speak without reservation to their Creator. Those are the times that infuse greater passion in our supplications, making them more worthy of being accepted.
Likewise, the place where we choose to pray can add an additional layer of spiritual significance to our supplications. Whether it’s a quiet corner in our home that we’ve dedicated to prayer and reflection, the local mosque, or any place purified by the memory of righteous actions and intentions, these spaces become sanctuaries for our souls. They, of course, include all the holy places of Islam, such as the Masjid al-Haram, Safa and Marwa, Bait-ud-Du‘a, etc. They are places where the veil between us and the Divine feels thinner, and our hearts are more receptive to the whispers of spiritual insight. The ahadith mention various occasions and places where there is a greater chance of the acceptance of prayer. One should seek those out.
9. Undertake a self-analysis and realise your desperation
Before we approach Allah in du‘a, embarking on a deep self-reflection to recognise and confront each and every one of our weaknesses is crucial. This process should be so intense that it feels as though our ego has been completely subdued, recognising our total ineffectiveness without Divine support. In this state of utter humility, akin to a child wholly reliant on their parents, we should then present our prayers. Just as parents tenderly care for their dependent child, Allah, in His infinite mercy, attends to the needs of His servants. Such profound humility before Allah, acknowledging our dependence on Him as a helpless baby depends on its guardians, is essential. This submission not only aligns us more closely with His will but significantly bolsters the likelihood of our prayers being answered.
10. Contemplate Allah’s blessings and His wrath
Our supplications gain depth and sincerity when we balance hope in Allah’s mercy with fear of His displeasure. Reflecting on the blessings Allah has showered upon us fills our hearts with gratitude, while being mindful of His punishment for our transgressions instils a healthy fear that guides our actions. This balance keeps our spiritual journey in perspective, motivating us to strive for what is pleasing to Allah and to steer clear of His wrath.
11. Be energetic in supplication
The state of our physical being when supplicating matters. Approaching Allah with alertness, a lively spirit, and with an engaged heart makes our supplication more impactful. It signifies our earnestness and our active yearning for Allah’s guidance and mercy. Just as we would prepare ourselves to meet someone of importance in this world, how much more so should we prepare when standing before the King of all kings?
The Holy Prophetsa warned:
واعلمُوا أنَّ اللّٰهَ لا يَستجيبُ دُعاءً من قلْبٍ غافِلٍ لَاهٍ
“And know that Allah does not respond to a supplication from the heart of one heedless and occupied by play.” (Jami‘ at-Tirmidhi, Hadith 3479)
12. Take a gradual approach in supplication
Rushing into our main requests in du‘a can sometimes feel abrupt, both for us and in the spiritual realm. Starting with smaller, more general prayers helps warm our hearts and builds a rhythm of supplication that gradually leads to the more significant, personal appeals. This approach not only helps in articulating our prayers more clearly but also mirrors the natural way in which conversations unfold, starting broad and then narrowing down to specifics.
13. Make such du‘as first, which Allah always accepts
Beginning our supplication session with du‘as that are universally recognised for their acceptance, such as those for the manifestation of God’s majesty, the continuous elevation of the ranks of our lord and master, the Holy Prophet Muhamamdsa and his progeny, and the victory of Islam Ahmadiyyat, sets a positive tone for our personal requests. It aligns our desires with the will of Allah and the good of the entire ummah, thereby elevating the likelihood of our subsequent, individual prayers being answered.
Conclusion
As we go through the spiritually charged atmosphere of Ramadan, it’s essential to recognise that du‘a is not merely a ritualistic utterance but a profound conversation with our Creator. The principles and practices we’ve explored are designed to deepen this conversation, making it more meaningful, focused, and, ultimately, more likely to be accepted. May Allah enable us to utilise these methods in the best possible manner and may he accept our prayers. Amin.
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat
5 April 1948: On this day, Hazrat Musleh-e-Maudra delivered a lecture at the Special Government Hall in Peshawar, titled “Pakistanion se khuli khuli baatein”, as part of a series of lectures titled “Istihkam-e-Pakistan” — The Consolidation of Pakistan.
The Civil and Military Gazette, on 9 April, reported under the heading “First Observe Then Demand Shariat Law – Ahmadiya Head”:
“Mirza Bashir-ud-Din, the head of the Ahmadiya community, while addressing a public meeting here yesterday, accused all those who were not following the Shariat and even then clamouring for Shariat rule, of ‘being dishonest to themselves and deceiving the world.’ He asked the people ‘first to take strictly to the Shariat themselves.’”
For more details, see “‘Consolidation of Pakistan’: Lectures by Hazrat Musleh-e-Maud on how Pakistan can see success”, at alhakam.org (6 May 2022, p. 10).
6 April 1912: Allama Shibli Nomani, a prominent Muslim leader organised a three-day jalsa in Lucknow, commencing on this day, to find the solution to the Shuddhi Movement. On his invitation, Hazrat Sahibzada Mirza Bashir-ud-Din Mahmud Ahmadra and Khwaja Kamaluddin Sahib attended this event as well. In this regard, Syed Sulaiman Nadvi writes:
“Maulana [Shibli Nomani] wanted that all sects should unitedly work for the propagation [of Islam]. For this reason, he did not even deny the participation of Mirza Bashir-ud-Din Mahmud Ahmad Sahib – who is the current Khalifa of Qadian – and Khawaja Kamaluddin Sahib. Upon this, Maulana was questioned during the same jalsa as to why he had invited Qadianis to this jalsa, and allowed them to deliver speeches.” (Hayat-i-Shibli [ed. 1970], p. 571)
For more details, see “Hazrat Musleh-e-Maud’s response to the Shuddhi movement and the Jamaat’s relentless services for Islam” at alhakam.org (17 December 2021, p. 18).
6 April 1933: On this day, M A Jinnah attended a reception at the Fazl Mosque in London, on the occasion of Eid-ul-Adha. Reporting on this, the Sunday Times of London wrote on 9 April, under the heading “The Wimbledon Mosque”:
“[T]here was also a large gathering in the grounds of the little mosque in Melrose Road, Wimbledon, where Mr Jinnah, the famous Indian Moslem, spoke on India’s future. The chair was taken by Sir Nairne Stewart Sandeman, MP, and there were quite a number of other non-Moslems present.
“Mr Jinnah made unfavourable comments on the Indian ‘White Paper’ and the ‘safeguards’ from a national point of view. The chairman, in reply, took up the Churchill attitude on the subject, and this led to heckling by some of the Muslim students present, who were, however, eventually calmed by the Imam of the Mosque.”
For more details, see “Hazrat Musleh-e-Maud’s services to the Muslim cause: Guidance and support to leaders of the Pakistan Movement”, at alhakam.org (5 March 2021, p. 20).
6 April 1984: On this day, during his Friday sermon, Hazrat Khalifatul Masih IVrh emphasised the importance of reciting seven specific prayers to seek protection from the malign influence of adversaries. Additionally, these prayers encompass themes of praising Allah, invoking blessings upon the Holy Prophetsa, seeking forgiveness, mercy, steadfastness and Allah’s help. (Khutbat-e-Tahir, Vol. 3, pp. 187-198)
7 April 1934: On this day, Hazrat Musleh-e-Maudra embarked on his first-ever visit to Lyallpur (now Faisalabad), British India.
The Civil and Military Gazette, on 10 April, reported under the heading “Ahmadiyas at Lyallpur”:
“For the first time in the history of Lyallpur, His Holiness Hazrat Mirza Bashir-ud-Din Mahmood Ahmad, Head of the Ahmadiya Community visited Lyallpur and today delivered a message to a huge gathering of his followers. In the evening he was entertained at a garden party in the Dist. Engineer’s Bungalow.”
For more details, see “‘Our sole objective is to foster a connection between God and His servants’: Hazrat Musleh-e-Maud’s first-ever visit to Lyallpur, 1934”, at alhakam.org (7 April 1934, p. 8).
8 April 1948: On this day, Hazrat Musleh-e-Maudra delivered a lecture at the Mission College (Edwardes College) in Peshawar, as part of a series of lectures titled “Istihkam-e-Pakistan” — The Consolidation of Pakistan.
For more details, see “‘Consolidation of Pakistan’: Lectures by Hazrat Musleh-e-Maud on how Pakistan can see success”, at alhakam.org (6 May 2022, p. 10).
8 April 1988: On this day, Hazrat Khalifatul-Masih IVrh inaugurated the new building of the Baitur Rahman Mosque in Glasgow, Scotland and delivered the Friday sermon. (Khutbat-e-Tahir, Vol. 7, pp. 229-244)
9 April 1908: On this day, Badr published a letter to the Promised Messiahas by Hazrat Munshi Muhammad Haider Khanra from Ceylon, wherein he mentioned some Ceylonese individuals who accepted the Promised Messiahas, and some who had a keen interest in Huzoor’sas teachings. He mentioned an individual named Abdul Azeez, who was the president of a Muslim association there, who later accepted Ahmadiyyat through a letter.
For more details, see “Early history of Ahmadiyyat in Ceylon: A glimpse into the Ceylonese newspapers”, at alhakam.org (26 January 2024, p. 10).
10 April 1988: On this day, the Ojhari Camp in Rawalpindi, Pakistan, witnessed a catastrophic disaster due to a series of explosions in a stored weapons depot. In response, volunteers from the local jamaat swiftly mobilised to provide physical and financial assistance to those affected. Furthermore, a message of condolence and a monetary aid of one hundred thousand rupees was dispatched from Markaz. (Silsila-e-Ahmadiyya, Vol. 4, p. 847)
10 April 2004:On this day, Hazrat Khalifatul Masih Vaa inaugurated Benin’s MTA studios. Then, the national amilas of Majlis Ansarullah and Khuddam-ul-Ahmadiyya had separate mulaqats with Huzooraa. (Al Fazl International, 30 July 2004, p. 23 )
10 April 2017: On this day, while in Germany, Hazrat Khalifatul Masih Vaa inaugurated the Aafiyat Mosque, which is located in the city of Waldshut-Tiengen. This mosque is historic in the sense that it is the 50th mosque of the Ahmadiyya Muslim Jamaat in Germany. Marking the opening of this mosque, a special reception was held which was attended by 110 dignitaries and guests. (“50th Ahmadiyya Mosque in Germany opened in Waldshut-Tiengen by Head of Ahmadiyya Muslim Community”, 13 April 2017, www.pressahmadiyya.com)
Image: Rodrigue, J-P (ed) (2020), The Geography of Transport Systems, Fifth Edition, New York: Routledge
In the contemporary maritime landscape, the Red Sea remains a testament to the enduring strategic significance of key waterways in global trade and politics. Recently, this vital maritime route has garnered heightened attention due to escalating tensions involving the Houthis of Yemen. This situation underscores the continuing geopolitical importance of major waterways like the Suez Canal, which connects the Red Sea to the Mediterranean and serves as a poignant backdrop to our exploration of a prophecy of the Holy Quran.
The Holy Quran contains many prophecies, some of which have only relatively recently been fulfilled. One of these prophecies foretells the construction of the Suez and Panama Canals. These are two canals that have revolutionised global trade, politics, and societies. They have shortened the distance between far-off lands and helped to create a global village. Before we delve into the prophecy and the verses that describe the construction of these monumental canals, it is important to briefly glance at how they were built along with their geographical locations.
Let us first discuss the Suez Canal, which was built in Egypt. The developer of this project was a French man named Ferdinand de Lesseps. Construction began in 1859 and finished a decade later, in 1869. (“Suez Canal”, britannica.com) The canal serves to connect the Mediterranean Sea to the Red Sea, thereby allowing ships to travel from the Indian Ocean to Europe and vice versa without having to traverse around the southern tip of Africa. This canal saves ships approximately a month’s journey leaving from India headed towards the United Kingdom – the 19th-century version of Amazon Prime. As one can imagine, this was no simple task and took sophisticated equipment and modern engineering to accomplish. Thousands of labourers died in building the canal, mainly due to cholera and other diseases. (“The Suez Canal: A waterway to die for”, ahram.org.eg) Eventually, however, the Suez Canal Company built a 120-mile-long, sea-level waterway connecting the two seas.
The Suez Canal also had tremendous political implications. Initially, the canal was owned jointly by the UK and France. In 1956, the President of Egypt, Gamal Abdel Nasser, nationalised the canal. This move led to the Suez Crisis and the UK, France and Israel invaded Egypt. Ultimately, the United States intervened to prevent an escalation to war. (“Suez Canal” and “Suez Crisis”, britannica.com)
The Panama Canal, on the other hand, was built in the Western Hemisphere. In comparison to the Suez Canal, this was an even more arduous task, although it is less than half the length. Noting success in the Suez Canal, the same developer, Ferdinand de Lesseps, tried to replicate the process for the Panama Canal and build a sea-level waterway. Construction began in 1881. However, after 8 years of laborious work, nearly 20,000 deaths due to various tropical diseases, and $287 million US dollars spent, the French abandoned the construction of the canal. Realising its immense potential, the US intervened in 1904 and re-initiated the project. (“Why the Construction of the Panama Canal Was So Difficult—and Deadly”, www.history.com; “Panama Canal”, britannica.com)
In contrast to the Suez Canal, a system of locks was used when the US intervened due to the topography, as a sea-level waterway was not possible. This is because the Pacific Ocean and the Atlantic Ocean are not at the same height at the site of the Panama Canal. One can think of traversing through the Panama Canal as similar to climbing a hill, but in water. These locks determine the maximum size of a ship that can traverse through the canal. Therefore, ships are made to this standard even today and are known as Panamax vessels. The construction of the Panama Canal was such a monumental feat, that the American Society of Civil Engineers has ranked it as one of the seven wonders of the modern world. (“Civil engineers create wonders of the world”, www.asce.org)
Similar to the Suez Canal, the economic and political ramifications were high. Initially, agreements were underway between Columbia and the United States. However, the Senate of Columbia did not ratify the proposed agreement. After this failure, President Theodore Roosevelt pursued another option – that of Panamanian independence from Columbia. He sent military aid to thwart any possible Columbian retaliation and Panama declared independence on 3 November 1903. The United States recognised Panama as an independent nation and three days later signed a treaty with them, initiating the work on the Panama Canal. The project was finally completed in 1914, thereby allowing ships to travel from the Pacific to the Atlantic without having to circumnavigate the southern tip of South America. (“Panama Canal”, britannica.com)
As is evident from this brief background, both of these canals had and continue to have a tremendous economic, political, and societal impact. Both involved Western powers, modern technology and massive feats of engineering to accomplish. It is therefore even more astonishing that the Holy Quran predicted their construction 1300 years prior to their formation. This is undoubtedly a sign of the truthfulness of Islam.
Let us discuss the verses of the Quran that describe the creation of these canals. Firstly, the Quran records the phrase مرج البحرين meaning “He merged the two seas” only twice – once in Surah al-Furqan and again in Surah ar-Rahman. In Surah al-Furqan the details of the Panama Canal are discussed and in Surah ar-Rahman details of the Suez Canal are discussed. It is evident from the history of these canals that their formation was revolutionary for the entire world’s affairs and so there is wisdom in recording these events as a sign for believers and non-believers alike.
Firstly, we turn to Surah ar-Rahman and the discussion of the Suez Canal. Verses 20-23 are as follows:
مَرَجَ الۡبَحۡرَيۡنِ يَلۡتَقِيٰنِ
بَيۡنَہُمَا بَرۡزَخٌ لَّا يَبۡغِيٰنِ
فَبِاَيِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ
يَخۡرُجُ مِنۡہُمَا اللُّؤۡلُؤُ وَ الۡمَرۡجَانُ
The first verse mentions that He has merged the two seas, but the second verse explains that presently, there is a barrier between them, preventing them from encroaching upon each other. As we know, that barrier was removed with the construction of the Suez Canal, and now the Red Sea and Mediterranean Sea are able to flow into one another. Notably, the word يلتقيان [yaltaqiyaan] is used here to denote their meeting and mixing into one another. This is possible through the sea-level waterway that has been created. They have started to mix to such a degree that marine life from the Red Sea has begun migrating into the Mediterranean Sea – a phenomenon known as Lessepsian migration or Erythrean invasion. But how can we know for sure that these are the two seas that are mentioned and not some other seas? The subsequent verse gives us the answer, which records that pearls and corals come out of them.
The Red Sea is well known for its corals and coral reefs. Coral reefs are mostly found near the equator, where water temperatures typically stay greater than 68 degrees Fahrenheit year-round. The reefs in the Red Sea run along the entire coastline – nearly 1200 miles. The Red Sea houses one of the most biodiverse coral reef systems in the world. This narrow strip of sea contains more than 300 species of coral – much more than those found in all of the Greater Caribbean. The Red Sea also contains the Pinctada Radiata, also known as the Gulf Pearl Oyster. This oyster is generally found throughout the Indo-Pacific oceans. Recently, however, it has found a new home in the Mediterranean as well due to the Lessepsian migration via the Suez Canal, as described previously.
Image: Typical sailing circumnavigation of the world via the Panama Canal and Suez Canal, using the trade winds | Wikimedia
Let us turn from the Suez Canal to now discuss the other use of the phrase مرج البحرين in Surah al-Furqan where the specifics of the Panama canal are mentioned:
“And He it is Who has caused the two seas to flow, this palatable [and] sweet, and that saltish [and]bitter; and between them He has placed a barrier and a great partition.” (Surah al-Furqan, Ch.25: V.54)
In this verse, we see that the two seas that are being described are described as possessing different qualities than those mentioned in Surah ar-Rahman. Instead of mentioning corals and pearls coming from them it records that one is sweet and palatable and the other is salty and bitter.
The salinity of oceans is a complicated science that oceanographers and other scientists have only recently started to better comprehend. Measuring the salinity – or the grams of salt dissolved in 1 kg of water – is quite a difficult task. The salinity of oceans depends on various factors, such as the weathering of rocks, evaporation, precipitation, and the melting of ice. NASA sent a specific satellite named Aquaris in 2011 to measure the salinity of the oceans so that it can help scientists better understand the ocean currents and the water cycle, which are heavily dependent on ocean salinity. Using special sensors, it was able to gather more data in the first few months than all of the data that had been gathered in the past 125 years. Below is a picture from NASA’s mission:
What is immediately evident from this satellite image is the large orange-red area within the northern Atlantic, where the salinity is almost 40 parts per million. According to NASA, this part of the Atlantic is “analogous to deserts on land” where salinity levels are extremely high compared to other parts of the world. This is mainly due to the high levels of evaporation and little rainfall. NASA even sent a special vessel to the saltiest locations to corroborate the data reported by the Aquarius satellite. In contrast, the Pacific Ocean is mainly green and even purple/blue in areas west of the Panama Canal, indicating extremely low salinity.
It is also important to note that the difference in salinity between the Red Sea and the Mediterranean Sea is nowhere as stark and both are on the saltier end of the scale. Whereas, there is an enormous difference in salinity between the Atlantic and Pacific Oceans, especially near the Panama Canal.
Returning to the verses of the Quran, one sea is described as عذب فرات [sweet and palatable] and the other as ملح أجاج [salty and bitter], which clearly describes the Atlantic and Pacific Oceans. It is an absolutely astonishing prophecy that science has only recently affirmed. It is impossible that the Prophet Muhammadsa or any Arab, or anyone else for that matter, could have known of the differences in salinities of the world’s oceans in the 7th century. “And in the Earth are signs for those who have certainty of faith.” (Surah Adh-Dhariyat, Ch.51: V.20)
Furthermore, we find that the verse in Surah al-Furqan which describes the Panama Canal records another phrase that is not used in describing the Suez Canal. The phrase is حجرًا محجورًا or a great partition. Additionally, the word يلتقيان is not used, meaning that the “meet” as is used in Surah ar-Rahman to describe the Suez Canal. This is another beautiful prophecy elucidating that the Panama Canal is fundamentally different from the Suez Canal. The difference is that the Panama Canal uses a system of locks to transport vessels from one side to the other. If the reader recalls, Ferdinand de Lesseps, who had much success in building a sea-level waterway in the Suez, tried to replicate the process for the Panama Canal, but failed miserably. This is due to the fact that there is still a partition between them, not allowing the two waters to flow freely into each other, as is the case with the Suez Canal. Therefore, even though the two seas have been caused to join, they cannot be said to have “met” one another.
Below is a schematic explaining how the system works. Essentially, as a vessel enters one of the locks, the lock in front is dropped down so that water can fill up, raising the vessel to a certain height so that it can travel above the lock. The vessel can then travel for some time until reaching the next lock, whereby the next lock is dropped, once again filling the water up and raising the vessel. In this manner, vessels can cross from the Atlantic to the Pacific Ocean and vice versa.
To summarize the two verses, below is a table comparing and contrasting the two:
The Holy Quran has described both of these canals to tremendous detail in just a few words. These were no ordinary canals either – they revolutionised the world economically, politically, and socially. Undoubtedly, this is a faith-inspiring prophecy for the believers. Notably, both were also built in the same period of the late 19th and early 20th centuries. Just as the world set off on a course of increasing globalization, Allah sent His Messiah, Hazrat Mirza Ghulam Ahmadas to join humanity under one banner. “Surely, in that is a sign for a people who reflect.” (Surah an-Nahl, Surah Ch.16: V.12)
Hazrat Khalifatul Masih IVrh mentioned in one of his Quran classes that this prophecy should be at the tip of every Ahmadi’s tongue so that they can use it to ask non-Muslims as to how it was possible for the Prophet Muhammadsa to have come up with this on his own. No doubt it was Allah, عالم الغيب the Knower of the unseen, who informed the Prophet Muhammadsa. These verses serve to prove the truthfulness of Islam and the existence of Allah.
Jazib Mehmood, Jamia Ahmadiyya International Ghana
pictavio| Pixabay
Every year during the lunar month of Ramadan, Muslims abstain from drinking water or eating from dawn to dusk. And although there are many deep philosophies that underscore the importance of this form of worship in Islam, one major significance lies in understanding the pain and suffering of others.
This is basically described as empathy – the act of putting yourself in someone else’s shoes to understand what they go through. Empathy is important because, without it, we cannot truly comprehend what other people go through in life, and we cannot truly help them without this understanding.
The man who first coined the word “empathy”, Edward B. Titchener, believed that empathy stemmed from a sort of physical imitation of the distress of another, which then evokes the same feelings in oneself. (Daniel Goleman, Emotional Intelligence, 1995, p. 98)
Building on this fundamental point, Daniel Goleman, an American psychologist and author, writes in the preface of his book Emotional Intelligence that, “the root of altruism lies in empathy, the ability to read emotions in others; lacking a sense of another’s need or despair, there is no caring. And if there are any two moral stances that our times call for, they are precisely these, self-restraint and compassion.”
Hunger around the world
This rings true now more than ever. The world is currently in the throes of a moral struggle to understand how humans could be the cause of a famine in embattled city of Gaza. How we help the situation, and how much we care can be determined by our empathy and our compassion for our fellow humans.
Of course, Gaza is not the only place facing famine. Many places around the world, particularly in Africa, regularly face hunger and starvation. (“The world’s hungriest countries”, www.actionagainsthunger.org.uk)
In fact, a few days ago, CNN reported that, according to the UN, nearly 800 million people go hungry around the world every day. At the same time, the report said that nearly 1 billion meals are wasted across the world each day. (“The world wastes more than 1 billion meals every day as hundreds of millions go hungry, UN report finds”, www.edition.cnn.com)
Ramadan, empathy and altruism
This heart-breaking report tells us that although the world has the power to end the hunger crisis, it has so far been unable to do so. Muslims around the world that fast during the month of Ramadan know something of the suffering of such people who regularly feel the pangs of hunger. Explaining one of the purposes of fasting during Ramadan, Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh says:
“The institution of fasting is extremely important because it cultivates the believer in almost every area of his spiritual life. Among other things, he learns through personal experience about what hunger, poverty, loneliness and discomforts mean to the less fortunate sections of society. Abstention from even such practices during the month of Ramadhan as are permissible in everyday life plays a constructive role in refining the human character.” (An Elementary Study of Islam, pp. 45-46)
Learning about the suffering of others drives us to help them (or at least it should). So although Islam emphatically teaches us to help the less fortunate, altruism is especially emphasised during Ramadan.
In this regard, the remarkable example of the Holy Prophetsa is before us; spending in the cause of the poor was a daily practice with him which has been likened unto a breeze, never ceasing to bring comfort and solace to the needy. However, during Ramadhan, the Holy Prophet’ssa altruism seemed to pick up speed and blow like strong winds. (Sahih al-Bukhari, Kitab al-manaqib, Bab sifati n-nabiyyisa, Hadith 3554)
In this regard, Hazrat Khalifatul Masih IVrh writes:
“In Islam, alms-giving and care for the destitute is so highly emphasised that it becomes part of a Muslim’s daily life. However, when it comes to Ramadhan, the month of fasting, Muslims are required to redouble their efforts in this field. […]
“Alms-giving and care for the destitute are so highly emphasised that in no period during the year do Muslims engage in such philanthropic purposes as they do during the month of Ramadhan.” (An Elementary Study of Islam, p. 44)
During Ramadan, it is pertinent to remind ourselves of these teachings, so that we may be in the best position to fulfil our responsibilities to the world and to our Creator. May Allah enable us all to do so. Amin.
