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Hold on to Allah and unite: Hazrat Musleh-e-Maud’s guidance to Muslim nations on overcoming reliance on the West

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Hold on to Allah and unite: Hazrat Musleh-e-Maud’s guidance to Muslim nations on overcoming reliance on the West
Ayesha Naseem, UK
Hazrat Musleh-e-Maud (ra)

“He is the light of Allah […]. He will be extremely intelligent and understanding and will be meek of heart and will be filled with secular and spiritual knowledge.” (Tadhkirah [English], pp. 176-177)

These words of Allah the Almighty’s revelation to the Promised Messiahas regarding the birth of the Promised Reformer (Musleh-e-Maud) were to be fulfilled with such magnificence that even over 138 years later, his words, his efforts, his guidance, and his warnings resonate with the world. And, insha-Allah, will continue to do so until the end of time.

Beyond the internal matters and dealings of the Jamaat, Hazrat Musleh-e-Maud’sra Khilafat was witness to several unprecedented developments and crises in the wider world. The First World War, the rise and fall of fascism in Europe, the creation of the Kingdom of Saudi Arabia, the Second World War, the Holocaust, the creation of the state of Israel followed by the Nakba of 1948 and the Partition of British India were only some of the key moments that occurred during the first three decades of his Khilafat.

As overwhelming as the list may sound, he was a Khalifatul Masih and the Promised Reformer. Nothing was overwhelming for this appointed one. With his knowledge and foresightedness, as was prophesied about him, Hazrat Musleh-e-Maudra showed the utmost zeal and courage in leading and guiding his Jamaat and also the world with his wisdom through troubling times. His efforts for peace in the world, specifically with regard to the protection and freedom of Muslims from oppression and injustices, are countless and, indeed, so many and so vast in detail that no number of words can ever be enough for them.

In light of the current deteriorating situation in the Middle East and upon the blessed commemoration of Musleh-Maud Day this year, there is no better time to revisit the guidance and efforts and lessons of Hazrat Musleh-e-Maudra towards establishing peace between Muslim nation-states.

In 1946, Hazrat Khalifatul Masih IIra saw in a vision that he was foretold by Allah the Almighty about a fragile and delicate time facing Islam and that Muslims needed to unite to overcome it. In an article, titled Al-Inzaar (The Warning), Huzoorra mentioned his dream in detail and, while advising Muslims, stated:

“This divine vision has called our attention to the fact that a very delicate time is coming for Islam and Muslims are required to unite in worldly and political matters. Moreover, each person ought to prioritise unity above all other matters because the salvation of Muslims lies in this [unity]. This is a very difficult thing [to achieve], not an easy one.” (“The Ahmadiyya Khilafat’s call for Muslim unity: The solution to Israel-Palestine issue”, www.alhakam.org)

Here, it is important to briefly turn back to the words “He will be filled with secular and spiritual knowledge” of the prophecy about Musleh-e-Maud.

Regarding this, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa said on one occasion:

“What must be mentioned is that Hazrat Musleh-e-Maud’sra formal education was next to none. He hardly made it to matriculation when, owing to ill health, he had to discontinue. His were not the days when the Internet could provide information from all around the world easily and readily, nor were libraries and bookshops of secular knowledge easily accessible in cities, not to speak of a small town like Qadian. But yet, having knowledge of world affairs and their in-depth understanding, then analysing these affairs and presenting his analyses with great confidence to the world through publications – not only to the general public but to heads of states and dignitaries – is not something ordinary.

He kept a close eye on the political, economic, and social affairs of the world. He would know where such a state of affairs was leading the world; what could happen if matters continued in the same direction and if the approach was to be changed in such and such a manner, it could bring about so and so results. And affairs would unfold in the manner as he had foreseen.” (“Huzoor’s guidance for youth to learn more about Musleh-e-Maud”, www.alhakam.org)

The Middle East: A region bridled by Western imperialism

A study of history would very clearly show the ways in which empires in the past were built, then expanded, and then also became a cause of the subjugation of nations that were colonised in the process.

Imperialism is different, however. It can indeed facilitate the creation of an empire, but it does not necessarily mean an apparent empire in existence on paper and on a map. That’s because, by definition, imperialism means advocating for or, in practice, extending power over other nations through a dedicated state policy. It can certainly include the use of force to implement it. However, an imperial power does not always have to colonise or seize a territory to control it.

An imperial power can also use culture, politics, and, most importantly, its economy to control and dominate other nations. Essentially, imperialism can be abstract – more like the way we see it in the world today and have been seeing it since the end of the British Empire.

Hazrat Musleh-e-Maud’sra concern for the Arab World

It was indeed his extraordinary knowledge and awareness of the world that Hazrat Musleh-e-Maudra had great concern for the Arab nations that were increasingly getting influenced and dominated by Western powers despite being in a transitional phase where they were achieving “independence” from colonial empires.

The very autonomy that the Arab states were seeking to attain from colonial powers was at the same time disappearing from their reach as the Arab rulers of the time signed pacts of financial aid from the British in exchange for supporting British expeditions in the Middle East and staying uninvolved in their military operations against the Muslim nations of the region.

This concerned Hazrat Musleh-e-Maudra, who then wrote to Lord Chelmsford, the Viceroy of India at the time, regarding these grants and expressed his fear that Muslims would dislike this intervention from the British that negates the autonomy of Arab states and makes them dependent on outside powers – in this case, the British. (“Hazrat Musleh-e-Maud’s services to the Muslim cause: Guidance for Turkey, peace in the Arab world and the Kashmir Movement”, www.alhakam.org)

Hazrat Musleh-e-Maudra recalled this and said:

“As the uproar increased, the British-Indian government denied such claims, saying they were not providing any aid to the Arab rulers […]. Muslims felt reassured, but when I investigated, I found that although the Indian government was not providing such aid, the British government in London was definitely doing so. Ibn Saud was paid 60,000 pounds, while Sharif Husein was also paid a certain amount. I wrote to Lord Chelmsford, saying that although he was seemingly right, the facts were otherwise because the British government pays such and such amounts to Ibn Saud and Sharif Husein. Muslims will undoubtedly never tolerate the suzerainty of the British government on Arab lands.

“As Lord Chelmsford was a noble person, he replied, saying that ‘although what you say is true, what good can we get out of making this public and rousing their sentiments! However, I can reassure you that the government has no such intentions.’”  (“Huzoor’s guidance for youth to learn more about Musleh-e-Maud”, www.alhakam.org)

Then came the oil fields of the Middle East, which the West considered to be of value for their economy and trade. Again, several contracts and pacts were signed between Arab leaders and oil excavation companies. These contracts would see grand drilling operations in Arabia and the extracted oil would then be exported to Britain and sold to other countries, while a fixed amount was to be paid to Abdul Aziz Ibn Saud.

Hazrat Khalifatul Masih II, Mirza Bashir-ud-Din Mahmud Ahmadra commented on this and stated:

“A contract has been signed by Abdul Aziz ibn Saud and a Western company. Although Sultan Abdul Aziz is a wise king, due to his unfamiliarity with European history, he is not well-versed in European terminology […]. I sent him a message through a common acquaintance that he ought to observe extreme care when signing the contract because Europeans use very soft terms that have very strong meanings […]. I have read the contract and I feel that some mistakes have been made. The clauses make the Arab land prone to encroachment by outside governments.

“Only God knows how much I am hurt to read the contract. Although we cooperate with the British and are quite open about this […] whether it is the British or any other government, we cannot show tolerance when it comes to the Arab world.

“Such precautionary measures could have been taken in signing this contract that could guard the Arab world against the potential dangers […]. Contracts should never be signed on the basis of trust; rather, they should be worded with great care and thought.” (Ibid.)

It was all these developments at the time that made Hazrat Musleh-e-Maudra increasingly concerned that if Arab nations didn’t mend their ways and show care with the sort of agreements they were making with the Western powers, they would eventually become economic slaves of the West and would find it very hard to free themselves.

This foresightedness and concern were not void; the current situation of the Arab world and the economic and political dependency they have on Western powers couldn’t be more obvious.

A brief look at the history of US-Saudi relations

For the question of imperialism and the ways in which it can make one or more nations dependent on other supposedly powerful nations, despite having their own strength and might, one very interesting relationship between two states presents itself as a case study; that is of Saudi Arabia and the United States of America.

What’s termed a “special relationship” between the two countries based on their educational, technical, cultural, and political exchange, the most significant one that keeps them very closely reliant on each other is economy, security, and defence.

When Israel retaliated to the October 7th attacks by Hamas with a brutal offensive on the Gaza Strip from air, ground and sea, Western support and overall backing for it were expected. However, what raised more questions was the response of the Muslim countries in the Middle East; particularly the oil-affluent nations like Saudi Arabia. Many questioned why Saudi Arabia could not halt oil trade with Western nations over their support for Israel’s aggression in Gaza against innocent Palestinian civilians.

In 1973, King Faisal of Saudi Arabia did just that, in response to ‘President Nixon’s military support for Israel in the October War against Egypt and Syria’, but it impacted the situation at home more than it was anticipated to impact the United States. The price of oil on the world market multiplied by nearly five times. (Robert Lacey, Inside the Kingdom: Kings, Clerics, Modernists, Terrorists, and the Struggle for Saudi Arabia, 2009, p. 23)

The embargo was lifted in 1974. This ease of tension did not come because the United States was dependent on the Kingdom for their oil and had realised that their policy towards Israel was damaging trade relationship with Saudi Arabia, but because in exchange for the embargo suspension, Saudi Arabia would get weapons that were denied to them beforehand. (Robert Lacey, The Kingdom, (Harcourt Brace Jovanovich, 1981), pp. 420-421.)

The presence of the United States so closely beside Saudi Arabia was not much of a concern for the Kingdom’s leadership. America was ‘very far away’ and that the ‘Americans […] would simply be after the money’ which ‘as born traders’, Arabs appreciated and approved. This idea that the United States was ‘a generous and detached power that was somehow more moral than the rest of the world’ was an optimistic and naïve perception in the eyes of the Saudis, soon to prove wrong in the years that came after. (Lacey, Inside the Kingdom, p. 80)

Even during the 1973 embargo on oil sales to the US, an action that was meant to demonstrate Saudi protest and outrage at the United States’ unconditional support and assistance to Israel, the internal relationship with the Kingdom was different. Saudi Arabia’s petroleum refineries company, Aramco, was ‘America’s largest single private overseas investment anywhere in the world’ and throughout the embargo, military missions of the United States stayed posted in the Kingdom training with the Saudi military. (Ibid., p. 81)

During his meeting with President Kennedy in 1962, King Faisal went as far as to say that ‘After Allah […] we trust the United States.’ In public, to those who would find such sentiments and statements offensive, Saudi Arabia kept an upright and balanced tone and avoided giving the impression that this friendship was advantageous to both powers economically. (Ibid.)

This brief insight into the history of this “special relationship” does not appear foreign or unexpectedly surprising. Saudi and US relations are the same to this day, perhaps even more intensely linked than they were previously. Saudi Arabia is now more than just a trade and economic partner. It is also a proxy partner of the United States and has waged wars using its weapons and money.

The Yemen war, which started in 2015, is a prime example of this. After years of an intense and destructive war in Yemen, peace negotiations were underway recently to try and put an end to it. However, the situation in Palestine and the Houthi response to it have inevitably led to direct US involvement in Yemen. By allowing the United States and the United Kingdom to use their airspace to launch airstrikes against Houthi targets in Yemen in response to Houthi attacks in the Red Sea against boats heading towards Israel, Saudi Arabia again placed its economic relationship above the peace of the Muslims and the wider region.

It is fair to make the case that a relationship and friendship that started on an even footing with money and resources exchanged between both sides, has now turned into a case of open American imperialism. The Kingdom of Saudi Arabia is so heavily dependent on the United States that any attempt to reverse this reliance won’t be straightforward and would certainly not come without further escalations.

Conclusion

The perceptive insight that Hazrat Khalifatul Masih IIra had back in the twentieth century out of his concern for the Arab world and its increasing dependency on the West and the guidance he had set out on numerous occasions was testament to his love for Arab Muslims and was a proof of his passion for their struggle for true freedom.

Even when things were only deteriorating, as they are now, Khilafat-e-Ahmadiyya was the hope. With optimism that was full of belief and conviction, Hazrat Musleh-e-Maudra stated:

“I believe that even now, if the Muslims gather for unity, instead of emphasising the differences, then the future of Islam will not remain dark.” (“The Ahmadiyya Khilafat’s call for Muslim unity: The solution to Israel-Palestine issue”, www.alhakam.org)

As the Muslim world lives through another severely worrying and fragile period, Hazrat Khalifatul Masih Vaa has also repeatedly emphasised the importance of Muslim unity and urged for prayers.

Hazrat Khalifatul Masih Vaa said:

“In these circumstances, the Muslims should at least realise their responsibility and should pay heed. They must set aside their differences and must establish their unity […]. If the Muslims unite and are one, they will have a strong and impactful voice. Otherwise, the Muslim governments would be responsible for the deaths of innocent Muslims […]. May Allah guide the Muslim powers so that they may unite in order to establish true justice. Ameen” (“Global Muslim Leader Calls for De-Escalation of Palestine-Israel War”, www.pressahmadiyya.com)

Answers to Everyday Issues – Part 69: Hinduism, Buddhism, announcement for things lost in a mosque, age of marriage, sadaqah or gifts

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Answers to Everyday Issues – Part 69: Hinduism, Buddhism, announcement for things lost in a mosque, age of marriage, sadaqah or gifts

Click here for Part 68

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.

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Albertus Gilang Drigantoro Saputro| Unsplash

Differences between Hinduism and Buddhism

A lady from the USA wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa and asked what the difference was between Hinduism and Buddhism.

Huzoor-e-Anwaraa, in his letter dated 31 October 2022, provided the following answer to this question:

“Islam, as the final and universal religion for all of humanity, enjoys the divine promise of preservation till the end of times.

“Prior to this, at various epochs and locales across the globe, Allah the Exalted sent His prophets and elect to shepherd mankind. Those faiths were tailored only to the specific needs of their times and territories. As time progressed and the followers of a religion introduced distortions into its core teachings, straying from the righteous path, Allah, in His boundless mercy, would either send another chosen one to rejuvenate the very same faith or establish a new religion. It is therefore our belief that 124,000 prophets were ordained in the world.

“Hinduism and Buddhism are relics of these erstwhile religions, now perceived as distinct entities with divergent tenets. Originally, however, they branched from the same religious tree. Historical evidence confirms that Buddhism was established by Allah the Exalted around 500 BCE to reform Hinduism. Hazrat Buddhaas, born into a Hindu household, was divinely inspired to rectify the adulterations infiltrated into the original Hindu teachings within the Vedas. He propagated a doctrine of compassion as an antidote to the undue harshness that had infiltrated Hinduism, instilled in his followers the tenet of monotheism [Tawhid] and called them to the One God.

“Moreover, Hazrat Buddha’sas canon and prophecies foretold the emergence of a new ‘Buddha’, half a millennium post-Buddhism, a prophecy realised with the advent of Prophet Jesusas.

“To gain an in-depth comprehension of these faiths, one is advised to explore the scholarly works written about them. In parallel, the Promised Messiahas has extensively deliberated upon Buddhism and Hinduism in his oeuvre. His treatise, ‘Jesus in India’, for Buddhism, and works like ‘Surmah-e-Chashm-e-Arya’, ‘Arya Dharam’, ‘Sanatan Dharam’, ‘Chashma-e-Ma‘rifat’, ‘Naseem-e-Da‘wat’, among others, offer detailed expositions on Hinduism. You should study them.”

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tonny huang| Unsplash

Announcement for things lost in a mosque

A missionary from the UK enquired from Hazrat Amirul Momineen, Khalifatul Masih Vaa, “If an item is lost in the mosque or someone forgets their belongings in the ablution area and it is found by another person, can an announcement for such lost items be made in the mosque?”

Huzoor-e-Anwaraa, in his letter dated 30 November 2022, provided the following answer to this question:

“Announcing lost items within the mosque precincts stands prohibited. Such acts were profoundly frowned upon by the Holy Prophetsa. As narrated in Sahih Muslim, ‘Allah’s Messengersa articulated, ‘If one hears an individual crying out in the mosque about something they have lost, one ought to respond: ‘May Allah not return it to you.’ This is so because mosques are not erected for such purposes.’’ (Sahih Muslim, Kitab al-masajidi wa mawadi’ s-salah, Bab an-nahyi ‘an nashdi d-dallati fi l-masjidi wa ma yaquluhu man sami‘a n-nashid, Hadith 568a)

“Further expounding on the injunction against such announcements within mosques, Hazrat Musleh-e-Maudra remarked:

“‘An in-depth contemplation of Islam, particularly the epoch of the early Muslims, unveils that mosques were not solely consecrated for the formal remembrance of God; they also served as venues for addressing and resolving certain [seemingly] ‘worldly’ matters. Observations from the assemblies convened by the Holy Prophetsa reveal that strategic decisions, judicial deliberations, and educational activities were conducted within these sacred confines. This shows that mosques are not solely for the formal remembrance of God; other tasks that are necessary for the nation are also permitted, albeit with a strict prohibition against personal announcements like those for lost items. The Holy Prophetsa explicitly discouraged the practice of announcing lost belongings within the mosque, stating that those who do so should not expect divine blessings for such items. This delineates a clear boundary: while mosques may facilitate discussions on military strategies, education, and legal matters, announcements concerning personal losses are strictly forbidden. This delineation underscores the principle that activities within mosques should serve communal or national interests, not personal ones. In other words, mosques are communal spaces where collective and national tasks can be carried out, provided they are beneficial to the nation and virtuous. Essentially, any activity that contributes to the welfare of the community or the nation, and is inherently virtuous, is regarded as an act akin to remembering Allah.’ (Friday Sermon, 29 August 1952, Daily Al Fazl, Lahore, 11 September 1952, p. 2)

“In light of these directives, it is unequivocally clear that personal announcements regarding lost items contravene the sanctity of mosques, given their non-communal nature. Exceptions are made in cases of lost or found children, owing to the gravity and life-threatening implications, thus qualifying as matters of communal concern and virtue.

“Nonetheless, the provision of a notice board at the mosque’s exterior gate for disseminating information about lost or found items does not breach this protocol, a stance that is also corroborated by certain classical jurists.”

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David Alberto Carmona Coto| Pexels

Bulugh: age of puberty, maturity and adulthood for marriage in Islam

A missionary from Nepal wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, inquiring, “According to Islam, at what age does a girl reach puberty, and what age has Islam set for marriage?”

Huzoor-e-Anwaraa, in his letter dated 20 November 2022, provided the following answer to this question:

“The Holy Quran and the Hadith do not specify a fixed age for matrimony for either gender. Islam rather advocates for marriages to be considered in light of the regional environment and the physical maturity of the individuals involved. Nonetheless, the onset of puberty [bulugh], usually signified by menstruation in females and nocturnal emissions in males, marks the age at which marriage becomes permissible.

“Post puberty, marriage can be solemnised at any suitable time, allowing each society and individual family to determine the appropriate age for their progeny to marry, based on their unique circumstances and environment, ensuring no undue delays or negligence. As narrated in Shu‘ab al-Iman on the authority of Hazrat Abdullah ibn ‘Abbasra, the Holy Prophetsa instructed that those blessed with children by Allah should give them a good name, provide them with a good upbringing, and teach them manners. Then, when they reach the age of puberty, they should arrange their marriage. If, after reaching puberty, the father (due to his negligence and carelessness) does not arrange for their marriage and they fall into sin because of it, he will be responsible for that sin. (Shu‘ab al-Iman, al-Bayhaqi, Bab as-sittun wa huwa fi huquqi l-awladi wa l-ahlin, Vol. 18, p. 182, Hadith: 8413)

“This hadith does not imply an immediate obligation for marriage upon reaching puberty but rather emphasises the importance of not unduly delaying marriage once the individual is deemed capable of shouldering marital responsibilities.

“In 1929, in relation to the proposed Sarda Act [i.e., Child Marriage Restraint Act] by the Government of India, Hazrat Musleh-e-Maudra, while answering a question regarding the Quranic verse وَاَنۡکِحُوا الۡاَيَامٰي مِنۡکُمۡ وَالصّٰلِحِيۡنَ مِنۡ عِبَادِکُمۡ وَاِمَآئِکُمۡ [i.e., ‘Arrange the marriages of widows from among you, and of the righteous from among those under your control, male and female.’ (Surah an-Nur, Ch.24, V.33)], stated:

“‘The verse does not mean that marriage should be immediately arranged as soon as they acquire capability. Rather, it means that, after becoming capable, they should not remain unmarried without reason.

“‘This [Sarda] Act does not completely prohibit marriage. It would only be prohibitive if it declared marriage itself forbidden. The proponents of this law contend that ‘capability’ from their perspective encompasses qualities conducive to the nation’s civil advancement and the well-being of future progeny, with medical consensus placing such maturity at the age of 21. [They say that] given the nation’s unreadiness to uphold such prolonged periods of celibacy among their progeny, thresholds of fourteen and eighteen years were established and that it is anticipated that as societal tolerance evolves, so too will the legal age for marriage. Their argument hinges on the notion that what is commonly perceived as ‘capability’ merely represents the preliminary signs thereof, aligning with our assertion that marriage be reserved for a time when true maturity has been reached.’ (Al Fazl, Qadian, 17 December 1929, p. 6)

“Although this statement was made in the context of the Sarda Act, Hazrat Musleh-e-Maudra did not repudiate the rationale provided by the law’s architects; rather, he endorsed their viewpoint. He further asserted on a different occasion:

“‘Principally, we advocate for the idea that girls should be permitted to marry at an age where they can discern their own welfare and detriment, adhering to the Islamic directive that marriage should be consensual. Until a woman attains an age at which she is capable of discerning her own welfare and detriment, any consent provided prior to this is utterly illusory. On the other hand, [although local or national laws of various countries that Muslims are duty bound to obey may deem it illegal], our religion permits, in cases of extreme necessity, the formal betrothal of a girl at a young age. However, in such instances, the girl reserves the right to reject the marriage upon reaching maturity, seeking annulment through legal channels if necessary.’ (Al Fazl, Qadian, 22 October 1929, p. 1)

“The Promised Messiahas, while explaining the Quranic verse وَلَا تُؤۡتُوا السُّفَہَآءَ اَمۡوَالَکُمُ الَّتِيۡ جَعَلَ اللّٰہُ لَکُمۡ قِيٰمًا [i.e., ‘Hand not over to those of immature mind your property, which Allah has made a means of support for you.’ (Surah an-Nisa’, Ch.4, V.6)], stated:

“‘That is, should there be among you a person of property who is an orphan or minor and it is apprehended that he would waste his property through his lack of sense, you should take charge of his property as a custodian and should not hand it over to him, inasmuch as the whole system of commerce and social security depends upon proper care of property. Out of the income of the property, you should provide for the maintenance of its owner and you should instruct him in all equitable values that would help to develop his reason and understanding and would furnish him with proper training so that he should not remain ignorant and inexperienced. If he is the son of a merchant, he may be instructed in the ways of business and commerce, and if his father followed some profession or other occupation, he may be given training in some appropriate occupation. Test him from time to time to see if he is making progress in his training. When he arrives at the age of maturity, that is to say about 18 years, and you perceive that he has developed enough intelligence to look after his property, hand over his property to him. Do not deal with his property wastefully while it is in your charge, out of the apprehension that when he grows up he will take it over from you. If the custodian is in easy circumstances, he should not make any charge for administering the property. But if he is poor, let him make use of as much of it as is fair.’ (Islami Usul Ki Falasafi, Ruhani Khazain, Vol. 10, p. 346)

“Thus, the essence of the matter is that Islam, by virtue of profound wisdom, has not prescribed a definitive age for matrimony for either gender. Rather, it empowers each society and family to determine the appropriate age for marriage, taking into account their respective environmental and situational contexts. Nonetheless, reaching puberty renders both males and females eligible for wedlock, adhering to the natural order, with the actual union possible only post-attainment of bulugh. Therefore, subsequent to reaching bulugh, when a girl is adept at managing domestic tasks and a boy is equipped to shoulder financial responsibilities, along with other commitments towards his wife and children, it is ill-advised to unduly defer their union.”

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JacksonDavid| Pixabay

Is it necessary to inform the recipient if one is giving charity [sadaqah] or a gift [hadiyah]?

A missionary wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, stating that he read an answer in Bunyadi Masa’il Ke Jawabat [i.e., Answers to Everyday Issues] published in Al Fazl [and Al Hakam], according to which one “should inform the recipient that it is charity [sadaqah].” However, he had always believed that it was not necessary to mention that a donation is sadaqah when giving it, but rather to fulfil the need of the needy, even if the charity is given as a gift [hadiyah].

He wrote, “I assist some financially constrained friends to the best of my ability but never tell anyone that it is sadaqah, even though I know a large part of this money is from sadaqah funds. This is so, because if I tell them it is sadaqah, they will not accept my gift, and I will be deprived of this service. I request guidance on this matter.”

Huzoor-e-Anwaraa, in his letter dated 12 December 2022, provided the following guidance regarding this question:

“You have conflated the concepts of gifts [hadiyah] and charity [sadaqah], though they are inherently distinct. The clarification provided in the response from ‘Answers to Everyday Issues,’ [as published in Al Fazl and Al Hakam,] which you referenced, is illuminated by the practice of the Holy Prophetsa. It is documented that when a gift was presented to him, he would personally partake of it. Conversely, when charity was received, he would distribute the entirety to the Companions of Suffah [Ashab As-Suffah]. This proves that those who offered charity or gifts would specify their nature to him. This distinction elucidates that gifts and charity are not interchangeable.

“Regarding your enquiry about financially aiding some underprivileged friends, should you be aware that an individual does not accept charity, it is incumbent upon you not to present it as such. If they are in need, you have the alternative of supporting them with the intention of a gift, rather than charity.

“Similarly, when allocating a certain sum for the aid of a needy brother, it is permissible to earmark it with the intent of a gift, rather than charity. Subsequently, for those impoverished and in need who are amenable to accepting charity, you may dispense from the allocated charity funds. For those in need who refrain from accepting charity, yet you desire to support them out of empathy, you may extend your assistance in the form of a gift.

“In my view, we ought not to extend charity to anyone who expressly declines it. Should they be in need, it behoves us to seek alternative methods to provide support.”

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

Musleh-e-Maud: Hazrat Mirza Bashir-ud-Din Mahmud Ahmad (ra)

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Musleh-e-Maud: Hazrat Mirza Bashir-ud-Din Mahmud Ahmad (ra)

Hazrat Sheikh Muhammad Ismail Sarsawira narrated, “We have heard from the Promised Messiahas on numerous occasions that the boy mentioned in the Prophecy [of Musleh-e-Maud] is indeed Mian Mahmud. We also heard the Promised Messiahas say that ‘Mian Mahmud possesses such a fervent religious zeal that I sometimes make special supplications for him.’”

(Al Hakam Jubilee Edition, 28 December 1939, Vol. 42, Issue 31-40, p. 80, col. 3)

This Week in History: 16-22 February

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This Week in History: 16-22 February

A glimpse into the rich history of the Ahmadiyya Muslim Jamaat

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Hazrat Khalifatul Masih Vaa opening new block of offices and warehouse of Al-Shirkatul Islamiyyah at Tahir House London

16 February 1899: On this day, the Promised Messiahas wrote a letter to Hazrat Munshi Rustam Alira saying that the previous day, he had returned from Pathan Kot after attending court proceedings where Muhammad Hussain of Batala and others had accused him of treason towards the British Raj and the murder of Lekhram. (Maktubat-e-Ahmad, Vol. 2, pp. 634-635)

16 February 1956: The local chapter of the Jamaat-e-Ahmadiyya in Dera Ghazi Khan convened a three-day annual Jalsa. Hazrat Musleh-e-Maud’sra special message was read out every morning of the Jalsa prior to formal sessions.

This message was given by Hazrat Musleh-e-Maudra at the request of Faiz Muhammad Khan Sahib, a student of Government College, Dera Ghazi Khan. This short message can be read in volume 17 of Tarikh-e-Ahmadiyyat (p. 395).

16 February 2014: On this day, Hazrat Khalifatul Masih Vaa inaugurated a newly-built extension to Tahir House in southwest London. The building was purchased in 2002 to house various central offices of the Jamaat.

Currently, Tahir House is home to many central departments of the Ahmadiyya Muslim Community, including Al-Shirkatul Islamiyyah, Makhzan-e-Tasaweer and the Ahmadiyya Archive and Research Centre (Ahmadiyya ARC). (“Head of Ahmadiyya Muslim Community Inaugurates Tahir House Extension”, www.pressahmadiyya.com)

17 February 1908: On this day, the nikah of Hazrat Nawab Mubaraka Begumra was announced with Hazrat Nawab Muhammad Ali Khanra, the chieftain (ra’is) of Malerkotla. Hazrat Hakim Maulvi Noor-ud-Deenra led this nikah in Masjid Aqsa, Qadian and the mahr was set for 56,000 rupees. Several guests came to participate from outside of Qadian. (Tarikh-e-Ahmadiyyat, Vol. 2, p. 515)

17 February 1974: On this day, upon the conclusion of the third horse racing tournament in Rabwah, Hazrat Khalifatul Masih IIIrh distributed prizes among the participants. Huzoorra had inaugurated the tournament on 15 February. That year (1974), 105 riders from different parts of Pakistan arrived in Rabwah to participate in the competitions. (Al Fazl, 19 February 1974, p. 8)

17 February 1983: On this day, a person named Muhammad Aslam Qureshi of Sialkot disappeared. Anti-Ahmadiyya elements falsely claimed that the head of Ahmadiyya Jamaat, Hazrat Mirza Tahir Ahmadrh, had killed this person. This conspiracy ended years later, in 1988, when this person reappeared following a journey to Iran. He informed the authorities and the press that it was his personal decision to travel. (Silsila Ahmadiyya, Vol. 4, p. 821)

18 February 1922: On this day, Hazrat Sheikh Mahmud Ahmad Irfanira departed Qadian for Egypt to establish a mission of the Ahmadiyya Muslim Jamaat. He was able to establish the mission within a year. He continued to work in Egypt until 1926. He continued to offer his services following his return and passed away in February 1944.

On the occasion of his departure from Qadian in 1922, Hazrat Musleh-e-Maudra provided guidance, which can be read in the fourth volume of Tarikh-e-Ahmadiyyat (pp. 286-287).

18 February 1935: On this day, Hazrat Musleh-e-Maudra laid the foundation stone of a new mosque in the Dar-ul-Barakat neighbourhood of Qadian. Besides this, Huzoorra also laid the foundation stones of the houses of two devout Ahmadis, namely Sultan Ahmad Sahib and Hakim Fazl-ur-Rahman Sahib, a missionary in Africa. (Al Fazl Qadian,  21 February 1935, p. 1)

19 February 1920: On this day, Hazrat Musleh-e-Maudra delivered a lecture in Lahore near the Delhi gate. This persuasive speech lasted two and a half hours. (Tarikh-e-Ahmadiyyat, Vol. 4, p. 254)

19 February 1934: On this day, a tourist from Persia, Mr Abu Qasim Khan, visited Qadian. He shared his travel experiences in a session organised in Masjid Aqsa, Qadian. He spoke in Persian, which was translated into Urdu by Sheikh Muhammad Allah Bakhsh Zia Sahib. (Al Fazl Qadian, 22 February 1934, p. 1)

20 February 1915: On this day, Hazrat Sufi Ghulam Muhammadra set off from Qadian to Mauritius to establish a mission. He reached his destination on 15 June, spending months in Sri Lanka to establish a local chapter on this Island. (Tarikh-e-Ahmadiyyat, Vol. 4, p. 169)

20 February 1986: During his tour of Africa, on this day, Hazrat Khalifatul Masih IVrh met the Gambian press.

20 February 1986: On this day, the Prime Minister of India, Indra Gandhi, was called on by a delegation of Jamaat-e-Ahmadiyya. She was also presented with the literature of Jamaat. (Silsila Ahmadiyya, Vol. 4, p. 837)

21 February 1936: The Jamaat’s mission in Budapest, Hungary, was established on this day.

On the instruction of Hazrat Musleh-e-Maudra, Chaudhry Haji Ahmad Khan Ayaz BA LLB left Qadian on 16 January and reached Budapest on this day to establish the Ahmadiyya mission in Hungary. A day before his departure, Hazrat Musleh-e-Maudra wrote to Ayaz Sahib:

“Assalamu alaikum wa rahmatullah. May Allah bless your work and grant you great success in the purpose for which you are going, meaning to preach [the message of Islam], and may He make you a means of spreading Islam Ahmadiyyat in the country. [May He] be your Protector and Helper. Amin.

“Humbly, Mirza Mahmud Ahmad, 15 January 1936”. (Tarikh-e-Ahmadiyyat, Vol. 7, p. 291)

21 February 1955: On this day, some members of Jamaat-e-Ahmadiyya England met with the King of Iran, Mohammad Reza Pahlavi and presented him with a copy of the English translation of the Holy Quran. (Tarikh-e-Ahmadiyyat, Vol. 17, p. 312)

21 February 2003: On this day, Hazrat Khalifatul Masih IVrh introduced a special fund to help parents with the marriage of their daughters. On 28 February, Huzoorrh named this ‘Maryam Shadi Fund’. (Silsila Ahmadiyya, Vol. 4, p. 912)

22 February 1935: On this day, Hazrat Musleh-e-Maudra graciously donated 500 rupees towards the fund for the construction of Gurdwara Patna Sahib. The local press lauded this act of generosity. (Tarikh-e-Ahmadiyyat, Vol. 7, p. 281)

22 February 1944: On this day, Mr C King, Commissioner of Lahore, along with his wife, visited Qadian. They arrived by train and visited Jamaat offices and educational institutes. (Al Fazl Qadian, 24 February 1944, p. 4)

100 Years Ago… – Jalsas in West Africa and new converts in America

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100 Years Ago… – Jalsas in West Africa and new converts in America

Al Fazl, 12 February 1924 & The Moslem Sunrise, January, [February, March] 1924

Al-Haj Hakim Fazl-ur-Rahman Sahib (1901-1955)
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Jalsa in Abadome

Around 40 miles north-east of Saltpond, [Africa], is a town called Abadome, which is a prominent Christian centre, with three or four schools. We have a small jamaat in that area, so a jalsa was scheduled to be held there on 29-30 November [1923]. I reached there on 28 November, but unfortunately, our friends could not reach there as expected. This happened because the people are currently preoccupied due to the cocoa harvest season, needing distant travel to engage in arduous labour and cultivation management. Consequently, only around 100 representatives of the following jamaats were able to attend the jalsa:

Abadome, Abokor, Ekwamkrom, Sikoma, Abuokrom, Akuchi, Aissen Ansuam, Kwamanata, Dadu Mako, Ian Baram, Atbin, etc.

On Thursday, 29 November, the jalsa started after the Zuhr prayer. A lecture on salat and important injunctions of Islam was presented for the edification of the people. Its first part came to an end by 5:30 pm. Then, after Maghrib prayer, starting at 7 o’clock in the evening, the rest of the lecture was delivered and the [first day of the] jalsa concluded at 9 pm with a silent prayer.

The [second day of the] jalsa commenced on 30 November at 9 o’clock in the morning. Some new friends also came to join the gathering. The proceedings of the new day began with a brief review of the previous lecture.

At the Essam Jalsa held on 1-3 August [1923], the Jamaat members requested that I move the Markaz [Centre] from Saltpond to Asyam and also start a school under my supervision. For the purpose of obtaining approval and permission, a request was sent to Hazrat Khalifatul Masih [IIra]. The approval of this proposal has been received by Nazir Talif-o-Isha‘at [Hazrat Syed Zainul Abideenra] through a telegram. At the same jalsa, our brothers suggested buying a car for the needs of the mission. Hence, it was presented before our friends that the permission for the change of the centre has been granted by Hazrat Khalifatul Masihra, so we should take a decision in this regard, moreover, since the full amount of the donation for buying a car has not been collected yet, a recommendation should also be given as to whether it should be bought or not. If it is to be bought, then efforts should be made to collect the rest of the donations. After the conclusion of the jalsa and lunch, the Jumu‘ah prayer was performed. The friends were then requested to give their suggestions.

Brief debate

In the Friday sermon, it was emphasised to present one’s life and property, i.e., sacrifice for the cause of Allah the Almighty, and expand the tabligh [preaching] circle, and especially bring non-Ahmadi Muslims under tabligh. The second session started at 2:30 pm.

Imam Muhammad of Akuchi used to complain a lot about our way of praying [in salat], i.e., placing hands on the chest. Moreover, he would object that we do not count the beads of the tasbih [rosary] and recite wadha’if and durood recommended by some sheikh […]. He always told people about me that “If I see him somewhere, I will tell him what is wrong with praying with hands on the chest and not counting the beads of tasbih, etc.”

I always wanted to meet him. By happenstance, he came to the jalsa and presented his questions. He is a simpleminded, uneducated person, and it is always difficult to answer such people. Nothing can be presented to him from any book, as he cannot read anything. However, divine providence is something remarkable; the person accepted whatever I explained to him, and I then exalted the name of Allah the Almighty. He promised to enter the Jamaat after research and consideration.

After that [brief debate], the second session started and the friends presented their recommendations regarding the change of centre and purchase of a car. It was decided that the car must be bought and the chanda should be collected from the friends who had not yet contributed in this regard. (The total amount required is £325, of which £161 has already been collected. The list of the contributors will be published later, insha-Allah.)

Regarding the shifting of the centre, it was decided that since most of the friends could not attend this jalsa due to the harvest season, another gathering would be held for them in the second week of January 1924. By that time, members of the Jamaat will be finished with the busyness of the harvest and on this occasion, after deep consideration, the final decision to move the centre will be taken while putting our trust in Allah the Almighty.

Victory of truth

In a previous report, I mentioned that a non-Ahmadi mullah by the name of Abbas had challenged us after failing in his attempt to corrupt some of our jamaats’ members. In response to his challenge, Ahmadis sent him registered letters twice, saying that, “We are also ready to engage in a debate [with you], and in fact, in a mubahalah [prayer duel]. Come and accept our challenge.”

However, the truth prevailed and he did not accept our challenge. All this was made possible by the grace of Allah and the guidance of جري اللّٰہِ في حُللِ الأنبياء [‘The champion of God in the mantle of prophets’]:

چہ ہيبت ہا بدادند اين جواں را

کہ نايد کس بميدان محمد

[“What awe has been instilled in this youth, that no one dares to enter this Muhammadan arena.”]

One feels very satisfied if the adversary is vanquished in a competition; however, if the enemy does not even appear in the competition, it is a very clear victory.

17 new converts

Our enemy was trying to corrupt our former Ahmadis, but Allah the Almighty, on the other hand, is blessing us with new friends. On the occasion of Abadome Jalsa, 16 friends joined the Ahmadiyya Jamaat and entered into the allegiance of the Promised Messiahas. 15 out of them were non-Ahmadi Muslims and one was an idol-worshipper who converted to Islam Ahmadiyyat. On my return to Saltpond from the jalsa, a letter from a Christian was received, who is under tabligh for a period of time. He is an educated gentleman and a resident of Kittah, located more than 600 miles up the coast from Saltpond. Allah the Almighty has guided him and he has been named Sultan. The Islamic names of all new converts are as follows:

1. Barkat, 2. Saeed, 3. Yaqub, 4. Yusuf, 5. Adam, 6. Salman, 7. Adam, 8. Dawood, 9. Adam, 10. Musa, 11. Al-Hasan, 12. Musa, 13. Adam, 14. Yaqub, 15. Ishaq, 16. Usman and 17. Sultan.

May Allah bless every new convert with perseverance, amin.

In the town of Kittah, where Brother Sultan converted to Islam Ahmadiyyat, there are another three educated Christians under tabligh and letters are being exchanged with them. Members of Jamaat are requested to pray that Allah may grant them guidance, amin.

Prayer request

I request that my friends pray for their brothers living in distant lands. I humbly request prayers as these people are uninformed and did not enjoy the company of the Promised Messiahas or any of his Khulafa. Seeing them makes me feel regretful and my heart melts with tears. These people are poor and the level of impoverishment here is higher as compared to our country. However, there are still many among them who give preference to the service of Allah the Almighty over their own works. They even sacrifice their savings on food and present them as chanda. I am certain that their edification will bring out many pearls from the dust [of ignorance]. Their lost shine due to the dust [of ignorance will be rekindled]. […]

(Translated by Al Hakam from the original Urdu, published in the 12 February 1924 issue of Al Fazl)

New converts of America and ode to Prophet Ahmad

The Moslem Sunrise, January, [February, March], 1924

List of the new converts since the last [names] published in the Moslem Sunrise for October 1923.

The number of total converts during this period has been 217 and the total number of converts to date is 991. May God give them all steadfastness of purpose, steadiness, and sincerity. The American names of the new converts, together with their Muslim names, are given below:

Miss Mary Campbell, Kaamilah; Ben Taudy; Mr Wekan Kelly, Karm Din; Miss Sophia Sheftus, Safiyya; Miss Laura Battle, Zuleikha; Miss Adaline Neeson, Naeema; Mr Leslie Isabell, Ismatullah; Mr James Lane, Obeidur Rehman; Mr Andy Harrison, Obeidus Salaam; Mr Steven Vakall, Ataullah; Miss Rosa Vakall, Amatasalaam; Mr William Webster, Ataur Rehman; Mr Ella Perry, Ataur Rahim; Mr WV Hogan, Obada; Miss Lula Hogan, Amatul Kareem; Mr Charles McDade, Addie; Mr Rufus Herron, Amr; Miss Luella Herron, Amatullah; Mr George Martin, Abbas; Miss Georgia Martin, Bahar; Mr John Floyd, Osman; Mr Harrison Goodlow, Alee; Mr Richmond Williams, Ateeq; Miss Marlee Williams, Ateeqa; Mr Newman Johnson, Ateequr Rehman; Ella Johnson, Raunaq; Mr William Wright, Utba; Mrs Lena Wright, Laila; Mrs Willie Weaver, Fatima; Mr S McCurdy, Aqueel; Abtass Bees, Jannat; Maudy Bees, Rauza; Mr WP Boykins, Urva; Alberta Turner, Adnan; Mr Gabe Jackson, Imran; Mr Peter J Edwards, Onn; Mr Jasper Brown, Aamil; Mr Reuben Jackson, Uqba; Mr Steven Brown, Eessa; Mr Robert Brook, Ammaar; Mr James Darts, Aarif; Mr GL Robinson, Iyaaz; Mr Edward Jenkins, Ayyaaz; Mr Lewis Matthews, Aasim; Miss Georgia F Nelson, Affeefa; Mr Israel Richardson, Ikraima; Mr Frances Mincey, Abdullah; Miss PQV Callaway Amatur Rehman; Miss Louisa Collins, Habeeba; Mrs Maggie Dringan, Olfat; Miss Hattie Bellamy, Anas; Mr John L Bellamy, Ghulam Ullah; Mr Pallie W Scott, Ghulam Muhammad; Mr PI Paddocks, Ghulam Qadir; Miss Victoria Lowry, Raoofan; Mr Gus Daniels, Ghulam Rasool; Mr Henry Thomas, Majeed; Miss Mary Thomas, Shareefan; Miss Nellie Harreld, Hameeda; Mr Mingo Neals, Abdur Rehman; Mr CM Richmond, Abdur Rasheid; Mr Sam Woodward, Abdul Karim; Mrs Younne Augers, Hawa Ally; Miss Dorothy Rhamsing, Haleema; Miss Eleanor Rhamsing, Saleema; Mr Alphonso, Kareem; Mr William Wilson, Walidad; Mr Alfred Wilson, Alif Din; Mr GR Fox, Talha; Mr Geo HB Summmons, Ata Ilaahee; Mr Ervin Watson, Ata Ullah; Mr Arnold A Garner, Ata Rabbee; Mr H Devenport, Allahdad; Mr AH Hicks, Abdur Rehman; TW Boyington, Mr William Rice, Rehm Din; Miss Savilla Partee, Fazl Bee; Mr Adam Brasfield, Masood; Mr Eugene J Kyle, Fazl Kareem; Mr William Ross, Rahimullah; Mr Albert Clark, Qadeer Bakhsh; Mr William Smith, Samee Ullah; Mr Neal McGill, Ghulam Alee; Mr PS Werhington, Waleedad; Mr James Robinson, Jamal Din; Miss FJ Stanberry, Farhat; Mr D Harrison, Haleem; Miss Lula Washington, Lulu; Mr Oscar McBride, Usman; Mr DE Longford, Lutfur Rehman; Mr Theodore Collins, Kaleemullah; Miss SM Eulans, Aimanah; Mr Jim Evans, Jamilur Rehman; Miss Gertrude Freeman, Fatima; Mr Ira Lovett, Olfat; Miss May C Gunter, Moneera; Mr JE Bennet, Aleema; Mrs EL Ellis, Jalal Din; Mr WM Perry, Piyar Muhammad; Miss Mattie Craig, Matab; Mr Edward Turner, Tofail Ahmad; Mr Sauel Hadden, Hameedullah; Mr Carlis Benford, Ibraheem; Mrs E Turner, Hajira; Mrs Julia Benford, Sakeena; Mrs Ella Harrison, Hurmat Bee; Mrs E Torres de Sampson, Busharat; Earnest Sampson, Bashir Ahmad; Emeralde Erastus Sampson, Barkat; Yuola Lucia Sampson, Shreefan; Mr Hal Price May, Abdul Mannan; Mr Elijah Aikens, Ilyas; Mr FGH Lewis, Ilm Din, Mr Hal Price May, Abdul Mannan; Mr Acy Blackman, Bilal; Mrs Francis Plummer, Fatima, Miss MC Brown, Bano; Mr James Martin, Moneer; Mr Nero McCrae, Mahmud; Mr Gus Bryant, Behram; Mrs G Bryant, Maimoona; Master Gus Bryant, Bazurg; Master Eddie W Bryant, Mehdi; Mr John A Doddridge, Daaood; Mr Christ Vaney, Shaakir; Mr John Lloyd, Lal Din; Mr William Warren, Waris Din; Mr Albert Alexander, Skander Alee; Mr M Fridge, Fareed; Mr Claude Addison, Ahmad Din; Mr John Patterson, Jan Muhammad; Mr Perry Needam, Piyar Muhammad; Mrs Carrie Hackney, Haleema; Mrs Rhode Wilson, Rehmat; Mr George Jackson, Ghulam Jaleel; Mr JB Cot, Karim Din; Mr William Green, Vilayet Alee; Miss Emma Poindepter, Ameena; Mr ASM Earl, Omar; Mr Gus Daniels, Daanial; Mr OJ Jackson, Off; Mr John Mallory, Affaan; Miss Emma Watson, Walliyya; Mr WL Edwards, Abdul Momin; Miss Sarah Osborne, Amatul Munim; Miss Martha Price, Omama; Mr Samuel Hatter, Hameedullah; Miss Gertrue Staries, Hafeeza; Miss Handy McQueen, Aaamirah; Miss Ammie McQueen, Mallahat; Mr Lawrence Gilespie, Abdul Muktadir; Miss Mollie Collier, Najma; Mr Robert White, Abdul Muhyee; Mr William McHenry, Abdul Malik; Mr Edgar Dorsey, Abdul Mateen; Mr Carter Thomas, Abdul Naseer, Mr Henry Taylor, Abdul Noor; Mr PW Wright, Abdul Naasir; Mr Edward Nolan, Abdul Wahid; Mr Paul Duckswater, Abdul Maheed; Mr Alex Barr, Abdul Wadood; Mr William Goens, Abdul Wahab; Mr Arden Goins, Abdul Wakeel; Mr Edward Butter, Abdul Haddee; Miss Mary Miller, Mominah; Mr Arthur Dodson, Obaidullah; Mr Israel Hamilton, Haamid; Mrs Fannie Thomas, Fatima; Mr Andrew J Williams, Vilayet; Mr. Levi Coleman, Kalaam; Mrs Addie Weatherby, Aalia; Mrs Lemon Weatherby, Lateef Walee; Mrs Rosa Tasker, Rasheeda; Mrs Lucinda Fridge, Freeda; Mr Andy G Cummings, Ghulam Ahmad; Mr William Goode, Karam Dad; Mr Walter Jones, Ghulam Jeelaani; Mr LA Graham, Mahboob Alee; Mr Charles Pierce, Mahbood Ilaahee; Mr Simpson Bennet, Baddour; Mr E Summons, Suleiman; Mr Paul Daniels, Abdullah; Mr Jacob Johnson, Yakoob; Mr Joseph Blackwood, Bairam, Mr Charles Disley, Daood; Mr James Williams, Ayyoub; Mr Raymond Clark, Abdur Rehman; Mr William Hompton, Salaamullah; Mr Charles L Kinney, Kaleemullah; Mr Chas Curtis, Kareemullah; Mr L Bell, Hafeezullah; Mr James Smith, Ameenullah; Mr C Cooke, Amaanullah; Mr John Haskell, Shafaatullah; Mr Joseph Kelly, Karaamatullah; Mr James W Watson, Jama‘at Alee; Mr Stephen Vance, Abdul Ghanee; Mr Charles Belford, Najaf Alee; Mr Fred Bradford, Shuja‘at Alee; Mr Sol Spoulding, Ameer Alee; Miss Maria B Haskell, Naeema; Mr Henry Bellingly, Fakeer Alee; Mr WH Houtson, Hadee Alee; Mr John M Banks, Mumtaz Alee; Celestine V Banks, Mohammad Ismaeel; Vesta L Banks, Dildar Alee; Carl M Banks, Dilawar Alee; and Mr OW Wrigght, Rajab Alee.

The following joined the Ahmadiyya Movement:

1. Mohammad Sany O Adeoba, 2. GM Abdullah, 3. M Alee, 4. Shaikh Ismael and 5. A Malik Mondal.

Ode to Prophet of the Day

Who is this coming from a far-off land’

Pointing the way to God?

Who is this coming to blot out sin

Treading where the Prophet trod?

Who is this coming from the Punjab Land

Begging man to look higher?

Who is the winnower with the mighty fan?

Ah! ’tis the “Promised Messiah.”

“God Speed,” came a whisper from [Muhammad]’s tomb

In Medina where he rests in peace,

“Speed on,” was the whisper from Kashmir’s vale

Where the blessed Jesus sleeps at ease.

“Best wishes,” cried a voice from Moab’s land,

Where the Holy Moses laid his lance.

A breeze brot “Succeed” from the great Bo Tree

Where the Buddha folded his hands.

“I’m the ‘Promised Messiah,’ says the Punjab Man

By bit and spur, he rides,

“Against my spirit, no man can stand

Ye hypocrites, step aside.”

Rushing, he comes like a mighty wind,

Old Isla Islam’s heart is afire.

Ghulam Ahmad of Quadian Land’

The long-looked-for Messiah.

– Sheik Armad Din.

(Transcribed and edited by Al Hakam from the original in The Moslem Sunrise, January, [February, March], 1924)

Foundation laid for new Humanity First school in Guidan Roumji, Niger

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Foundation laid for new Humanity First school in Guidan Roumji, Niger
Muhammad Jamal, Niger Correspondent
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On 5 February 2024, the foundation of a primary school was laid in Guidan Roumji, Niger, funded by Humanity First. The ceremony was attended by the local Mayor Mr Ousmane Dan Bouga, the local Prefect Mr Tsahirou Ali, and the Traditional Chief, Mr Ibrahim Salfou.

Humanity First had previously built a school in Maradi City as well. The school in Guidan Roumji will consist of six classes, a library and an office.

The officials expressed their gratitude to Jamaat and Humanity First and were highly impressed with this initiative.

The ceremony ended with a silent prayer.

Friday Sermon – Muhammad (sa): The Great Exemplar (19 January 2024)

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Friday Sermon – Muhammad (sa): The Great Exemplar (19 January 2024)

Friday Sermon

19 January 2024

Muhammadsa: The Great Exemplar

Mubarak Mosque

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

Events surrounding the Battle of Uhud were being mentioned [in recent sermons]. I will narrate some further details in this regard. As mentioned, the enemy declared that the Holy Prophetsa had been martyred. What was the state of the Muslims when they learnt of this news of the Holy Prophetsa being martyred? The details in relation to this are as follows:

When Ibn Qami’ah believed he had martyred the Holy Prophetsa, he announced that “Muhammad[sa] has been martyred”. It is also said that it was Satan who made this announcement, who took the form of Ju’al or Juwail bin Suraqah. Ju’al was one of the early Muslim devotees and was among the people of Suffah. The Holy Prophetsa changed his name to ‘Umar on the occasion of the Battle of the Ditch.

In any case, when people heard this, they rushed towards Ju’al in order to kill him. However, he expressed that he had not made any such announcement and had nothing to do with it. Khawwath bin Jubayr and Abu Burdah testified that when they heard this call, Ju’al was fighting beside them. It is also said that the one who made this announcement was Azab al-’Aqabah, who announced three times that the Holy Prophetsa had been martyred. There are several narrations with regard to who made this announcement. It is possible that various people experienced it differently and that multiple individuals made such announcements: Ibn Qami’ah, Iblis and Azab al-’Aqabah. It is also possible that some other evil-natured person made the announcement as well. As this news spread, some Muslims said, “Since the Holy Prophetsa has passed away now, you all should return to your tribe, as they will grant you protection.” Upon this, some others said, “If the Holy Prophetsa has been martyred, will you no longer fight for the religion and message of your Prophetsa until you meet your Lord as a martyr?”

Hazrat Thabit bin Dahdahra said to the Ansar, “O party of the Ansar! Even if the Holy Prophetsa has been martyred, Allah the Almighty is alive and death cannot overtake Him. Fight for your religion and Allah the Almighty will grant you victory and success.” Hearing this, a group of the Ansar got up and launched an attack alongside Hazrat Thabitra against a contingent of the idolaters, which included Khalid bin Walid, ‘Ikrimah bin Abu Jahl, ‘Amr bin al-‘Aas and Dirar bin al-Khattab. Seeing this small party of Muslims launch an attack, Khalid bin Walid launched a severe counterattack on them and martyred Thabit bin Dahdahra and his Ansari Companions. (‘Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 2 [Beirut, Lebanon: Dar al-Ma’rifah, 2012], pp. 489-490)

In relation to this dire state, Hazrat Mirza Bashir Ahmadra has written the following in The Life and Character of the Seal of Prophetssa:

“At the time, the Muslims were divided into three groups. One group was of those who had fled from the field of battle upon hearing news that the Holy Prophetsa had been martyred, but this group was the smallest of all, and included Hazrat ‘Usman bin ‘Affanra as well. However, as mentioned in the Holy Quran, taking into consideration the special circumstances of that time, and the heartfelt faith and sincerity of these people, Allah the Exalted forgave them. From among these people, some had even reached Medina, and in this manner, news of the so-called martyrdom of the Holy Prophetsa and the defeat of the Muslim army managed to reach Medina as well. A state of lamentation broke out in Medina, and the Muslim men and women, both young and old, all came out of the city in a state of immense dismay, and set out towards Uhud. Some made haste to the field of battle and plunged into the enemy ranks in the name of Allah. (They started fighting as well.)

“The second group consisted of such people who had not fled but, upon hearing news of the martyrdom of the Holy Prophetsa, had either lost determination or felt that now it was useless to fight. Hence, they had moved to one side of the battlefield, and sat down with their heads hanging low.

“The third group was made up of those who continued to fight on without fail. Among them, some consisted of those people who were gathered around the Holy Prophetsa and were exhibiting unprecedented feats of valour, and most of them were fighting in the field of battle, scattered apart from one another. As these people, and those from the second group continued to discover that the Holy Prophetsa was alive, these people would continue to fight and close in around the Holy Prophetsa in the likeness of those possessed by madness. The state of war at the time was such that the army of the Quraish would push forward from all four fronts in the likeness of ferocious ocean waves. A rain of arrows and stones was falling upon them on the battlefield from all directions. Upon witnessing this state of danger, these devotees surrounded the perimeter of the Holy Prophetsa and shielded his blessed body with their own. However, despite this, whenever the force of the attack would surge forward, this handful of men would be jostled here and there, and in this state, at times, the Holy Prophetsa would almost be left standing alone. In one such instance, a stone thrown by ‘Utbah bin Abi Waqqas, the idolatrous brother of Sa‘d bin Abi Waqqasra, struck the blessed countenance of the Holy Prophetsa, which broke his tooth and also wounded his lip. Shortly after, another stone thrown by ‘Abdullah bin Shahab wounded the forehead of the Holy Prophetsa. Then, a third stone thrown by Ibn Qam’iah struck the blessed cheek by which two rings on the ‘mighfar’ (or helmet) of the Holy Prophetsa pierced into his cheek. Sa‘d bin Abi Waqqasra was so enraged at this action of his brother ‘Utbah, that he would say he never felt so eager to kill an enemy, as he was to kill ‘Utbah on the day of Uhud.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, pp. 493-494)

Hazrat Musleh-e-Maudra has mentioned the philosophy of the acceptance of prayer. While mentioning this, he explained this incident in the Battle of Uhud in great detail. Expanding upon this, he states:

“What I said regarding the British gaining victory is that if they established themselves upon the Oneness of God and asked me to pray for them with a pure heart, they would gain victory.” This was in 1940, during World War II. Hazrat Musleh-e-Maudra continues, “If these people ask me to pray, they will be victorious. [He continues] “This is in complete accordance with God Almighty’s prophecies, His Divine Word, and my visions. The Promised Messiahas has prayed a lot for this nation, but these nations have placed a mere mortal being upon the throne of God Almighty, which is why God Almighty is putting them through trials.”

That is, they claim that Prophet Jesusas is the son of God, this is why these people are facing trials. Many prayers have been offered for them. Then he mentioned the Paighamis [Lahori sect], “If the Paighamis wish to deny this, then they may do so”, meaning the Paighamis hold a belief contrary to what Hazrat Musleh-e-Maudra is stating.

Hazrat Musleh-e-Maudra continues, “The impediment in the acceptance of the prayers which the Promised Messiahas has offered for them is due to the fact that they have associated partners with Allah; and if this impediment is partially or completely removed, then these prayers shall certainly be accepted. I have seen several visions that my prayers can remove their afflictions, but this does not mean that whatever prayer I offer is automatically accepted. If it was in my power to do so, then why would I not remove the afflictions that we face? It is stated in the Holy Quran, that the disbelievers used to say to the Holy Prophetsa, that if you are truly beloved by God Almighty, then why do you not resolve such and such tasks of yours? But Allah the Almighty states that ‘O Muhammadsa, say that “if it was in my power to do so, then why would I not collect all benefits for myself?”’

Thus, if this principle does not even apply to the Holy Prophetsa (that all of his prayers be accepted), then how can this be applied to me? It was a divine law that even for the Holy Prophetsa, when God Almighty desired to accept his prayer, and desired to establish the honour of the Holy Prophetsa by means of a sign, then He would certainly accept it, then how can the opposite occur for myself or for someone else? I accept that it is within the power of the British that, if they wished, they could execute us or imprison us even though, at present, they appear weaker in comparison to their enemy (and at the time, they were in quite a precarious state during World War II).

“Despite this, it is my claim that their afflictions can be removed by way of my prayer, because the power they hold over our lives is under a different law, and the acceptance of prayer is governed by a different law. The king of Persia intended to arrest the Holy Prophetsa, but those who were to arrest them had not yet arrived; rather, only the envoys from the Governor of Yemen brought the message, but the Holy Prophetsa told them ‘Go and tell your master that we will not come. Our God has killed your god.’ Allah the Almighty incited the son of the king, and he killed his own father, but during the Battle of Uhud, the enemy attacked the Holy Prophetsa, threw stones, broke his teeth, his head was injured, the nails of his helmet became embedded in his face; he became unconscious and fell down, after which some other Companions fell on top of him. Owing to this, some Companions thought he had been martyred. Now someone can ask, that if Allah the Almighty honoured the Holy Prophetsa so much so that he caused the king of Persia, who lived far away, to be killed, then why did he let the disbelievers throw stones at the Holy Prophetsa on the battlefield of Uhud?

“Such allegations are not correct. This is the prudence and wisdom of Allah the Almighty. These are His Divine intricacies. At times, He punishes a person for an insignificant matter, and at other times, in accordance with what He deems prudent, He shows leniency so that a person realises their own helplessness and destitution.” (Khutbat-e-Mahmud, Vol. 21, pp. 227-229, Friday Sermon, 5 July 1940.)

Nonetheless, the incident [of Uhud] was being narrated. After the rumour of his death, the Holy Prophetsa suddenly appeared in front of the Companions. In an explanation of this, it is written that Hazrat Abu Ubaidahra was the first person at that time to recognise the Holy Prophetsa, that he was alive and well. Hazrat Abu Ubaidahra said, “I recognised the Holy Prophetsa from his glowing and radiant eyes under his “khaud”.

“Khaud” was a type of helmet that a soldier would use to protect his head and face.” Nonetheless, he stated: “I saw a great brilliance and light in his eyes, and I knew that the Holy Prophetsa is alive. Thus, as soon as I recognised him, I yelled with all my might: ‘O Muslims! I give you glad tidings that the Holy Prophetsa is among us.’ Upon this, the Holy Prophetsa gestured to me that I should remain silent.” (‘Ali bin Burhan al-Din al-Halabi,  Al-Sirah al-Halabiyyah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], p. 320; Al-Sirah al-Halabiyyah [Translated], Vol. 2, Dar al-Isha’at, Karachi, p. 179)

In another narration, it is stated that it was a different companion who recognsed the Holy Prophetsa. Thus, one author writes that after falling into the trench, the Holy Prophet’ssa entire body was covered in blood. When he came out [of the trench], Hazrat Ka’b bin Malikra recognised the Holy Prophet’ssa eyes from beneath his helmet and yelled out in joy:

يَا مَعْشَرَ الْمُسْلِمِيْنَ أَبْشِرُوْا هَذَا رَسُوْلُ اللّٰهِ

“O party of Muslims! Rejoice for it is the Messengersa of Allah!”

Upon this, the Holy Prophetsa gestured to him to remain silent. However, as the Muslims continued to receive news of this, they rushed towards the Holy Prophetsa, among them were Hazrat Abu Bakr Siddiqra, Hazrat Umar bin al-Khattabra, Hazrat Ali bin Abi Talibra, Hazrat Talhah bin Ubaidillahra, Hazrat Zubair bin al-Awwamra, Hazrat Harith bin Simahra and various other Muslims. The Holy Prophetsa, along with his Companions, took shelter in the mountain pass of the Uhud mountain. Along the way, whenever an attack was launched by the enemy, the Companions of the Holy Prophetsa responded emphatically. (Da’irah Ma’arif Sirat Muhammadsa, Vol. 6 [Lahore, Pakistan: Maktabat Dar al-Ma’arif], p. 537)

In certain books, it has been narrated that when the momentum of the battle suddenly shifted, the situation of the battle became very perilous and dangerous. Suddenly, the Holy Prophetsa emerged between Hazrat Sa’d bin Muadhra and Hazat Sa’d bin Ubadahra and the Companions were able to recognise him from his manner of walking. In that moment, they were rejuvenated with passion and it was as if they had neither suffered defeat nor any loss. When all the Muslims saw the Holy Prophetsa, they all passionately gathered around him and he took them towards a mountain pass. At the time, Hazrat Abu Bakrra, Hazrat Umarra, Hazrat Alira, Hazrat Zubair and Hazrat Harith bin Simahra were with the Holy Prophetsa. (‘Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], p. 320)

Hazrat Khalifatul Masih IIra states:

“Since the attack against the Muslims was so unexpected, the Muslims became extremely anxious and were unable to fight against the enemy as they had become scattered. The enemy took control over the battlefield, and the Companions, out of desperation, began running towards Medina, and only 12 Companions remained around the Holy Prophetsa. In fact, there was even a time when only three Companions remained around the Holy Prophetsa. The enemy especially began to fire arrows against the Holy Prophetsa at this point, and despite the perilous situation, the Holy Prophetsa remained firmly resolute against the enemy and did not move from his position. The enemy suddenly pressed ahead forcefully and the few Companions that remained were also pushed back. The Holy Prophetsa became wounded and fell into a trench and some of the Companions who were protecting the Holy Prophetsa were martyred and fell on the Holy Prophetsa. For a short while, the Holy Prophetsa could not be seen by the Companions and the news spread amongst the army that the Holy Prophetsa had been martyred. This news was an even greater source of shock for the Companions and whatever little energy remained was now gone. The Companions who were around the Holy Prophetsa at the time and were alive, removed the dead bodies and took the Holy Prophetsa out of the trench and stood guard around him.” (Tafsir-e-Kabir, Vol. 9, p. 77)

When the Holy Prophetsa came away from the idolaters who had encircled him and was heading towards the mountain pass along with his devoted Companions, Uthman bin Abdillah bin Mughirah, who was mounted on a white horse, came towards the Holy Prophetsa. He was clad in armour from head to toe and was going towards the mountain pass that the Holy Prophetsa was heading towards. He was saying: “Either he shall live, or I shall”. Upon hearing his voice, the Holy Prophetsa stopped. The horse of Uthman fell into one of the ditches that had been dug there and Hazrat Harithra ran towards him and for a short while they fought one another with their swords. Suddenly, Hazrat Harith bin Simahra struck him on the foot with his sword and Uthman sat down owing to the injury. Hazrat Harithra then killed him and took off his armour and helmet. Upon witnessing this, the Holy Prophetsa expressed his gratitude to God for his being killed. In the same instance, Ubaidullah bin Jabir Amiri attacked Hazrat Harithra and struck his shoulder, causing him injury. One of the comrades of Hazrat Harithra lifted him and took him away. Following this, Hazrat Abu Dujanahra leapt forward and attacked Ubaidullah and killed him with his sword and returned to the Holy Prophetsa. (‘Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], p. 321)

There is also mention of Ubayy bin Khalaf, who was one of the chieftains of Mecca and attacked the Holy Prophetsa. As the Holy Prophetsa was heading towards the mountain pass, Ubayy bin Khalaf came there. Ubayy bin Khalaf had paid a ransom for his release after being captured in the Battle of Badr. He said that he owned a horse named Oudh, which he daily fed with 7.5 kg of corn. It was a very powerful and healthy horse and he had claimed that “I shall mount on this horse and kill Muhammad[sa].” When the Holy Prophetsa heard of this, he said that in fact he would be the one to kill him instead. According to another narration, he had said this to the Holy Prophetsa while in Mecca before the migration. And so, on the occasion of the Battle of Uhud, the Holy Prophetsa stated to his Companions, “I suspect that Ubayy bin Khalaf will attack me from behind. Therefore, let me know when you see him.” At the time, Ubayy was clad in armour and was prancing on his horse as he came closer. The Holy Prophetsa also saw him and he was asking, “Where is Muhammad[sa]? If he escapes alive, I will be finished.” Hazrat Musab bin Umairra was standing guard over the Holy Prophetsa and came before him and Ubayy martyred Musab bin Umairra. Upon this the Companions submitted, “O Messengersa of Allah! Ubayy is coming towards you. Shall one of us go and kill him.” And according to another narration it is mentioned that the Companions confronted Ubayy. In any case, the Holy Prophetsa instructed them to leave him and move out of his way. When he approached a little closer, the Holy Prophetsa stated, “O liar, where shall you go after fleeing?” The Holy Prophetsa took a spear from Hazrat Haritha bin Simahra and according to another narration he took a spear from Hazrat Zubair bin al-Awwamra and prepared himself [to attack]. The Companions moved away from the Holy Prophetsa just like flies move away from the back of a camel. The Holy Prophetsa went in front of Ubayy and hit his neck with the spear or struck the area that was visible between his helmet and armour as a result of which he stumbled off his horse several times and began to bellow like an ox.

He sustained a light scratch on his neck and the blood also stopped or perhaps one of his ribs broke. He returned to his people and said, “By God, Muhammad Arabi[sa] has killed me.” His people responded that he had simply become disheartened and that nothing had happened and it was just a mere scratch. They said that even if the eye of anyone among them had sustained such an injury nothing would’ve happened to them. Upon this, Ubayy stated, “I swear by Lat and Uzzah, if the injury which I have sustained was inflicted upon the people of Dhul Mijaz or Rabi’ah or Mudar, they would have all perished. He (i.e., the Holy Prophetsa) had told me in Mecca that he would kill me. By God, even if he had so much as spat on me, I would be killed.” Subsequently, when the idolaters were returning and reached Sarif, he died and was condemned to hell. Sarif is a huge valley that is now known as Nawariyah. On the occasion of the farewell pilgrimage [Hajjatul Wida], this was the seventh Manzil [stop] taken by the Holy Prophetsa from Medina, which is close to Taneem, approximately 9 or 10 miles from Mecca. (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. 208; Sirat Encyclopedia, Vol. 6, Dar al-Islam, p. 274; Sayyid Fadl al-Rahman, Farhang-e-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], p. 147)

Hazrat Mirza Bashir Ahmad ra writes:

“After the Quraish had fallen back to some extent and the Muslims who were present on the battlefield caught sight of the Holy Prophetsa, they gathered around him. With this party of Companions, the Holy Prophetsa slowly began to climb to the mountain top and reached a secure mountain pass. On the way, Ubayy bin Khalaf, a chief of Mecca, caught sight of the Holy Prophetsa. Blinded by his enmity and malice, he ran towards the Holy Prophetsa, calling out the words:

لَا نَجَوْتُ إِنْ نَجَا

“‘If Muhammad[sa] escapes alive then I am finished.’

“The Companions attempted to restrain him, but the Holy Prophetsa said, ‘Leave him and let him come to me.’ When he reached in close range of the Holy Prophetsa in order to attack him, the Holy Prophetsa took a lance and administered a single strike, by which he took a spin and fell to the ground. Then he stood up and ran back yelling and screaming, and although the wound was not too severe, he was mixed to dust before reaching Mecca.” (Sirat Khatamun-Nabiyyin, p. 497)

The Holy Prophetsa, along with his Companions, arrived at the mountain pass. In relation to this, Ibn Ishaq states that following the false news that the Holy Prophetsa had been martyred, people had become scattered; the first person to see the Holy Prophetsa was Hazrat Ka’b bin Malikra. He relates, “I saw the bright eyes of the Holy Prophetsa through his helmet and loudly proclaimed, ‘O Muslims! Rejoice for the Messengersa of Allah is here.’ Upon hearing this, the Holy Prophetsa signalled with his hand to remain silent. When the Muslims recognised the Holy Prophetsa, they headed towards the mountain pass along with the Holy Prophetsa. Along with the Holy Prophetsa there were Hazrat Abu Bakr Siddiqra, Hazrat Umarra, Hazrat Alira, Hazrat Talha bin Ubaidillahra, Hazrat Zubair bin al-Awwamra, Hazrat Harith bin Simahra and various other Companions.” (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1987], p. 67)

Just as the Holy Prophetsa and his Companions were sitting on the stones of the mountain pass, suddenly a party from among the Quraish reached on top of the mountain. Khalid bin Walid was in this party. Upon seeing the enemy above them, the Holy Prophetsa prayed:

اللّٰهُمَّ إِنَّهُ لَا يَنْبَغِيْ لَهُمْ أَنْ يَعْلُوْنَا اللّٰهُمَّ لَا قُوَّةَ لَنَا إِلَّا بِكَ

“O Allah! It is not possible for them to be victorious over us O Allah! We do not have any power or strength except with You.” Immediately Hazrat Umar al-Faruqra along with a group of the Muhajirin went to fight against them and pushed them back. As a result of this, they were forced to move down from the mount. (‘Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], p. 323; 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. 210)

It has been mentioned in The Life & Character of the Seal of Prophets as follows:

“When the Holy Prophetsa had arrived at the mountain pass, a contingent of the Quraish headed by Khalid bin Walid attempted to ascend the mountain and wage an attack, but on the command of the Holy Prophetsa, Hazrat ‘Umarra fought them along with a few Muhajirin and drove them off.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, p. 497)

From this same battle, there is an incident mentioned on the authority of Hazrat Zubairra that on the Day of Uhud, the Holy Prophetsa wore two chainmail’s. The Holy Prophetsa tried scaling the mount, but owing to the weight of the chainmail and also suffering from weakness because of the blood loss from the injuries to his head and face, he was unable to ascend it. Hazrat Talhahra knelt down and the Holy Prophetsa put his feet on him and climbed the mount. Hazrat Zubairra states: “I heard the Holy Prophetsa say, ‘Talhah has made paradise incumbent upon himself.’” (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2003], p. 85)

In one narration, the Holy Prophetsa wished to climb up the mount – the mountain pass – but when he was about to ascend the mount, blood gushed forth from the wound on his blessed head, and owing to weakness, he was unable to climb up. In addition to this, he had the weight of two chainmails. Upon witnessing this, Hazrat Talhah bin Ubaidullahra sat down in front of the Holy Prophetsa and he was hoisted up on top of Talhah’s shoulders. It was on this occasion that the Holy Prophetsa said: “Paradise is incumbent upon Talhah for this virtue.”(Al-Sirah al-Halabiyyah [Translated], Vol. 2, Second Half, [Karachi, Pakistan: Dar al-Isha’at], p. 181)

As mentioned already, it was in this battle that the Holy Prophet’ssa blessed tooth was broken. Mentioning this entire incident and speaking about the Day of Uhud, Hazrat Aishara narrates that Hazrat Abu Bakrra used to say: “The day belonged to Talhah.” He would then mention the details as follows: “I was from among those people who returned back to the Holy Prophetsa. When I returned, I saw that there was an individual protecting the Holy Prophetsa and fighting alongside him.” The narrator says: “I believe that he [i.e., Abu Bakr] said he was protecting him.” Hazrat Abu Bakrra further says: “I said to myself, ‘I wish that person is Talhah.’ I lost out on the opportunity, but deep down, I wished if only this person belonged to my tribe, as this would please me more.” This is what Hazrat Abu Bakrra thought at the time. Hazrat Abu Bakrra further says: “There was a person between myself and the Holy Prophetsa who I could not recognise, even though I was closer to that individual than the Holy Prophetsa. He was walking so fast that I was unable to keep up with him. When I observed closely, I realised it was Abu Ubaidah bin al-Jarrahra. (There were two people there, Hazrat Talhahra and Hazrat Abu Ubaidah bin al-Jarrahra). I reached the Holy Prophetsa,and his lower incisor tooth, i.e., the tooth between the two front incisors and canines, was broken, and his face was wounded. The rings of the helmet had become lodged in the Holy Prophet’ssa cheek. The Holy Prophetsa said, ‘Go and check on your companion’ (by this, the Holy Prophetsa meant to check up on Talhahra as he had lost a lot of blood. Hazrat Talhahra had become severely wounded trying to protect the Holy Prophetsa. Instead of asking for them to see to his injuries, the Holy Prophetsa instructed to see to Talhahra), but we left him and I stepped forward, i.e. we did not tend to Hazrat Talhah, instead we tended to the Holy Prophetsa to remove the rings of the helmet from the Holy Prophet’ssa cheek. Upon this, Hazrat Abu Ubaidahra said: ‘I swear by the right I have over you, please leave this task for me.’ I therefore left it to Abu Ubaidahra. (On the request of Abu Ubaidahra to pull out the rings, Abu Bakrra moved aside) Abu Ubaidahra did not wish to pull the rings out by his hand, in case it caused pain to the Holy Prophetsa. So he tried to pull the rings out with his teeth. When he pulled one ring out, his own front tooth broke as well. I stepped forward in order to remove the second ring in the same manner that he did.” Hazrat Abu Bakrra says: “I said that I will try to take out the other ring, but Hazrat Abu Ubaidahra said again: ‘I swear by the right I have over you, please leave this task for me.’” I.e., that he would pull out the second ring as well and not him.

He said this to Hazrat Abu Bakrra. Hazrat Abu Bakrra stepped aside, and Abu Ubaidahra did the same as before; when he pulled the second ring out, his other front incisor also broke. Hazrat Abu Bakrra would say that Abu Ubaidahra was the most handsome of all those whose front two teeth were broken. “After tending to the injuries of the Holy Prophetsa, we went to Talha, who was in a ditch. We saw that on his body he had close to 70 sword, spear and arrow wounds and one of his fingers had been severed. We treated his injuries and applied ointment.” (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], pp. 199-200;Lughat al-Hadith, Under the word ‘Raba’i’)

Aside from Hazrat Abu Ubaidahra, there are narrations that state that the rings were pulled out by Hazrat Uqbah bin Wahbra and Hazrat Abu Bakrra. (Sharh al-Zurqani ‘ala al-Mawahib al-Laduniyyah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1996], p. 425)

However, the first narration is more authentic.

Abu Sa’id Khudri narrates that when the two rings were removed from the blessed cheek of the Holy Prophetsa, blood started to gush forth just like water that overflows from a full waterskin. Malik bin Sinan began to suck the blood using his mouth. The Holy Prophetsa said to him: “Are you drinking blood?” He replied in the affirmative. The Holy Prophetsa then said: “The fire is forbidden for the person whose blood touched my blood.” (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. 200)

This is a narration of Subul al-Huda wa al-Rashad, but it seems as though this narration and certain others are doubtful and dubious. Only Allah knows how authentic they are because if one tries to stop blood flow like this, then instead of stopping the flow, it would increase the flow, and he would be left in a weaker condition. Nonetheless, further on from this narration, one finds the answer to this in the subsequent narrations. Therefore, I feel that this narration is not authentic. Hazrat Sahl bin Sa’dra narrates a tradition in Sahih al-Bukhari with regard to the injuries sustained by the Holy Prophetsa in the Battle of Uhud. He was asked about this, to which he replied: “You ask me about it, by Allah, I remember full well who was washing the wounds of the Holy Prophetsa; (i.e. he could recall the entire incident vividly), who was pouring water and what ointment was being applied.” Hazrat Sahlra said: “Hazrat Fatimahra, daughter of the Holy Prophetsa was washing the wounds and Hazrat Alira was pouring water using his shield. When Hazrat Faitmahra saw that water was causing more blood loss, she took a piece from a sack, burnt it and applied it [to the wound]. Upon this, the blood stopped. On that day, his front [lateral incisor] tooth broke, his face was wounded, and his helmet broke on his head.” (Sahih al-Bukhari, Kitab al-maghazi, Bab ma asaba n-Nabiyysa min al-jarrah yawma uhud, Hadith 4075)

Mention has been made here of stopping the bleeding and washing out the wound, nothing about sucking the blood. This narration from Sahih al-Bukhari is correct. When the Holy Prophetsa reached the edge of the mountain pass, Ali bin Abi Talibra filled his shield with water from mihrath and brought it to the Holy Prophetsa. Mihrath is the name given to small and large ditches at Uhud in which rainwater would accumulate; this is what has been recorded as the meaning of mihrath. This was close to the place where Hazrat Hamzahra had been martyred. [Hazrat Alira brought the water] so that the Holy Prophetsa could drink it, but because of its stench, the Holy Prophetsa did not drink the water but used it to wash the blood from his face and poured it over his head, saying, “The wrath of Allah the Almighty is severe for someone who injures the face of His prophet.”

Muhammad bin Maslamahra went to ask the women for water, but they did not have any water. The Holy Prophetsa was extremely thirsty, and so Muhammad bin Maslamahra went to a spring and brought sweet water. The Holy Prophetsa drank the water and prayed for him. Al-Tabarani records a narration by Sahl bin Sa’d, that the Holy Prophet’ssa blessed countenance was wounded on the Day of Uhud and he lost some of his blessed teeth and the helmet upon his blessed head broke. When the polytheists left, the women went to the Companions, and among them was Fatimahra. When she met the Holy Prophetsa she embraced him and began washing his wounds as Alira poured water from his shield. But there was a lot of blood flowing, and so Fatimahra burned a palm leaf, turning it to ash and used it to compress the wound until it fused into the wound and the bleeding stopped. (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], pp. 209-210;‘Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], p. 322; Sayyid Fadl al-Rahman, Farhang-e-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], p. 290) Blood was dripping from the blessed countenance of the Holy Prophetsa and he himself would wipe his blood away as he said:

كَيْفَ يُفْلِحُ قَوْمٌ شَجُّوا نَبِيَّهُمْ، وَكَسَرُوا رَبَاعِيَتَهُ، وَهُوَ يَدْعُوهُمْ إِلَى اللّٰهِ

“How can a nation that injured its prophet and broke his [lateral] incisor ever thrive, when all he did was invite them towards Allah the Almighty?” (Sirat Encyclopedia, Vol. 6, p. 251, Dar al-Islam)

Insha-Allah, the rest will be mentioned in the future.

I have been continuously reminding to pray for the people of Palestine. The state of Muslim nations is such that instead of uniting to help the people of Palestine, they have started fighting among themselves. It has been reported that a conflict has started between Pakistan and Iran, and both have dropped bombs on each other. Thus, a dangerous situation is emerging. Pray that Allah the Almighty grants Muslim nations and leaders wisdom and understanding. Pray for them, may Allah the Almighty grant them the ability to understand their purpose and may they become united as one.

After the [Friday] prayer, I will lead two funeral prayers in absentia. The first is of Syed Maulud Ahmad Sahib, son of Syed Daud Muzaffar Shah Sahib, who recently passed away at the age of 76.

اِنَّا لِلّٰہِ وَاِنَّاۤ اِلَيۡہِ رٰجِعُوۡنَ

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

He was the grandson of Hazrat Musleh-e-Maudra and Hazrat Sayyidah Umm Tahir Sahibara, and son of Sahibzadi Amatul Hakeem Sahiba and Syed Daud Muzaffar Shah Sahib. By the grace of Allah, he was a musi. He was my maternal cousin and my wife’s older brother. His paternal grandfather was Syed Mahmudullah Shah Sahib, who was the son of Syed Abdul Sattar Shah Sahibra. Hazrat Doctor Syed Abdul Sattar Shah Sahibra had reached heights in righteousness and piety. He was very humble and was at the forefront of fulfilling the rights of Allah and the rights of His creation. Hazrat Mirza Bashir Ahmad Sahibra has narrated an incident regarding Abdul Sattar Shah Sahibra. He says, “He told me himself (Doctor Syed Abdul Sattar Shah Sahibra informed Hazrat Mirza Bashir Ahmad ra himself) that once, Hazrat Khalifatul Masih Ira fell extremely ill, and this was at the time when he was residing in the Promised Messiah’sas house. The Promised Messiahas offered goats as alms. Doctor Sahib says that he was also present there. He spent the night by Hazrat Khalifatul Masih Ira and gave him medicine. In the morning, when the Promised Messiahas visited, Hazrat Khalifatul Masih Ira said, ‘Huzoor, Doctor Sahib stayed awake by me the entire night and gave me medicine and tended to me.’ The Promised Messiahas was pleased at this and said, ‘We are also proud of him. This family is heaven bound.’ The Promised Messiahas repeated these words a few times.” He continued saying this about Doctor Abdul Sattar Shah Sahibra. (Sirat al-Mahdi, Vol. 1, Ch. 3, p. 545, Riwayat No. 563)

Syed Maulud Shah Sahib obtained his education in Rabwah. He completed his Matriculation and FSc, and then he enrolled in the Lahore Engineering College and obtained a degree in mechanical engineering. He worked at various companies in Pakistan. Then he also worked as an engineer for a company in Nigeria. By the grace of Allah, he lived a good life.

His nikah was led by Hazrat Khalifatul Masih IIIrh. In his sermon, Hazrat Khalifatul Masih IIIrh said, “The relationship in a marriage is like a tree graft, which must be very carefully tended to in the beginning.” Sometimes I read out these older nikah sermons because people ask how they can properly tend to their relationships, and these are the pieces of guidance that we should keep in mind. This is why sometimes I mention the guidance of previous Khulafa in my Friday sermons and also, on occasion, leading the nikah. 

In any case, Hazrat Khalifatul Masih IIIrh said, “…they must be carefully tended to in the beginning. According to the guidance of the Holy Quran, this graft must be tied with the string of ‘the right word’. In other words, it must be tied with the string of absolute truthfulness, and this is how the relationship can be protected. This responsibility rests not only with the husband and the wife, but also with their families, their surroundings, and in fact even their friends, otherwise many habits develop as a result of ill thinking, gossiping, impatience and anger. Truthfulness is a very strong string which prevents this.”

Then, Hazrat Khalifatul Masih IIIrh said, “May God make it so that the nikah which I am about to announce is a source of blessings for both families, for the Community and for humanity. May their progeny become servants of the faith.” He then said, “The union has been settled between Syed Maulud Shah Sahib, the son of my younger sister Amatul Hakeem Sahiba and Syed Daud Muzaffar Shah Sahib and Lubna Shahbaz Sahiba, daughter of Doctor Syed Ghulam Mujtaba Sahib.” Regarding Doctor Sahib, he said, “Doctor Sahib is among those initial doctors who served as devotees in West Africa. Allah has placed healing in his hand and he served as an accomplished surgeon, first in Ghana, after which he was sent to Nigeria for some time, where he also completed a temporary period of devotion. He later suffered from heart complications, due to which he had to return.”

Then Hazrat Khalifatul Masih IIIrh also prayed for him, “May Allah the Almighty grant him health and enable him to return to Africa.” Allah the Almighty accepted this prayer and later he was able to go and he had the opportunity to serve for a long time in Africa.

Then, he prayed, “May Allah the Almighty enable Syed Maulud Ahmad Sahib to serve the faith.” Thereafter, he would offer whatever voluntary services he could.

His son, Syed Saud Ahmad Sahib, says, “My father has always been regular in offering prayers; he would recite the Holy Quran after Fajr. In fact, he was also regular in offering tahajjud. (I am also aware of this quality of his.) He had a very nice recitation of the Holy Quran.”

He says, “Before going to sleep, he would tell us stories and incidents of elders. He was regular in offering financial contributions and also enjoined us to be regular in offering financial contributions. Even when he gave us pocket money, he would tell us to first offer our financial contributions. If we received money on Eid, then he would advise us to offer financial contributions from that as well. He had made a separate file for each one of us. Similarly, when he had his children join the institution of Wasiyyat, he kept a record of that in files as well and personally ensured that all the financial contributions were cleared. Apart from fasting in Ramadan, he would also fast in Shawwal. He would recite the Holy Quran twice in its entirety, and would try to complete it a third time during Ramadan.” Furthermore, it is written that he was a very disciplined individual who was transparent and straightforward. He was also very friendly. Whether he was well acquainted with others or newly acquainted, he would maintain contact and find ways to enquire about the wellbeing of others. He would treat everyone with kindness, be they older or younger. He never held any malicious intent for anyone. He never harboured any prejudice. No matter how cruel others would be, he would always demonstrate good morals in response. If someone was exceedingly unkind, he would reach out to them himself in order to bridge the gap.”

This is not something that only his son has mentioned; I myself have witnessed that he truly possessed these excellent qualities. I have witnessed this, and many of those who knew him and offered their condolences also wrote this and said that he possessed these qualities.

His son further writes, “Once, Hazrat Musleh-e-Maudra travelled abroad and brought a toy back for him as a gift. He opened it and broke it into pieces. Hazrat Musleh-e-Maudra said to him, ‘I brought a gift for you and you have broken it into pieces.’ In response, he said, ‘I will fix it right now,’ and he actually fixed it before Hazrat Musleh Maudra. Hazrat Musleh Maudra then told his mother that she should make him an engineer.” These words of Hazrat Musleh-e-Maudra were fulfilled; he later became an excellent engineer.

There is some very useful advice from Hazrat Musleh-e-Maudra that I will present before you. Once, Hazrat Musleh-e-Maudra was visiting his farmland in Sindh. He [the deceased] was also present there in those days. He was with his father in the entourage of Hazrat Musleh-e-Maudra, touring and evaluating the land. Perhaps during that time, it was mango season and there was fruit. The contractors of the orchards had plucked the fruit and made a pile. The contract for the land is given out and sold to them, and so in this way, the fruit belongs to them. Some portion of it is kept for the owner. Nonetheless, the contractor had plucked the fruit and made a pile. Syed Maulud Sahib who was a child at the time, took a mango from the pile. Hazrat Musleh-e-Maudra said to him, “Go and put it back. It does not belong to you anymore, rather, it belongs to the contractor.”

This was the manner in which Hazrat Musleh-e-Maudra would ensure the tarbiyat [moral training] of others. He could have said the mango would be taken out of the share that they receive and that there is no problem, however, on the contrary, he taught this lesson to his grandchild in this manner.

Then, Syed Maulud’s daughter, Mariah, says, “He frequently recited the Holy Quran and read Ruhani Khazain and Malfuzat. I also know that he would read Tafsir-e-Kabir and that he possessed very deep knowledge of it. He would not profess his knowledge amongst others, however, if someone ever asked a question or raised an issue, he would give great references in response.” Others have also written to me about this. “Whether we asked about a religious or secular matter,” (his daughter says), “he would provide an excellent answer. He always inculcated the habit of prayer in us and would say, ‘Just pray and leave the matter to Allah.’” May Allah the Almighty grant him forgiveness, show him mercy, safeguard his wife and children, and enable then to carry on his virtues.

His brother, Syed Suhaib, has also written to me that one of his greatest qualities was that he was always the first to be a part of a celebration or a moment of grief; he would congratulate upon a moment of happiness, or be the first to visit someone if they fell sick.

Hanif Mahmud Sahib, a missionary, writes, “I became acquainted with him in Islamabad. He was very simple, elegantly dressed, quiet, and had a saintly and angelic disposition. He had a high regard for life-devotees and missionaries in particular. When he came to Rabwah, he upheld the relationship that we forged in Islamabad. He would often search for me in the mosque in order to meet me. Whenever we would request him for prayers, he would always follow up and ask about how things turned out.” As mentioned, may Allah the Almighty enable his children to carry on his virtues.

The second funeral prayer that will be offered is that of respected Ikmid AG Muhammad Sahib. He was the local president of the Mahdiabad Jamaat in the Dori Region of Burkina Faso. He passed away recently at the age of 65.

اِنَّا لِلّٰہِ وَاِنَّاۤ اِلَيۡہِ رٰجِعُوۡنَ

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

He is survived by his two widows, 10 sons and five daughters. The missionary in-charge writes, “He was very strong and healthy. Recently, I went to Dori to visit the families of martyrs, and he was settling the families into their houses himself.” The Jamaat has built new houses for the families of martyrs, and he was helping them to settle in. “After two days, he returned home. It was then that he fainted; he suffered a severe heart attack and passed away.”

In 1999, he had the honour of accepting Ahmadiyyat. After becoming an Ahmadi, he moved to Mahdiabad to live with Al-Hajj Ibrahim Bidiga Sahib. He would go with Al-Hajj Ibrahim Bidiga Sahib to nearby villages to preach. Through preaching, he established many new local jamaats. He was a government employee, working as a forest guard for the Ministry of Wildlife and Wilderness. He lost his job owing to the increase in terrorists operating in the area. When the crops were harvested, he would separate his portion of the harvest dedicated for Zakat from the rest of the members. He would make all the calculations for Zakat, submit it to the finance secretary and obtain a receipt.

He also had the opportunity to serve as local president in Mahdiabad for five years. He was very soft and had a calm temperament. He would never become angry. When terrorists attacked Mahdiabad on 11 January 2023, he had already returned home after offering the Maghrib prayer. After that incident, there was great fear and terror amongst the members of the Jama’at; due to the martyrdoms, the people were also shaken. He reassured and consoled the people. When I instructed him again to move the people of Mahdiabad to Dori, he worked to accomplish this with great diligence. He gave strength to the people and rejuvenated them. He made preparations for all members to be moved to Dori under his supervision, and until his demise, he cared for the needs of all the martyrs’ families.

Rana Farooq Sahib, a missionary in Dori, writes, “Every day, after Fajr prayer, he would go to convey greetings of peace to all the martyrs’ families and ask about their wellbeing. If ever there was a problem, we would try to solve it immediately. At present, there are approximately 800 impacted members in the various local jamaats of Dori; he would look after all of them. He was always ready to serve them. He was very regular in offering prayers, and always offered his full cooperation to the Jamaat. He would also encourage others to do the same. May Allah the Almighty grant him forgiveness and show him mercy. May He grant patience and strength to his children and those he left behind, and also enable them to carry on his virtues.

(Official Urdu transcript published in Al Fazl International, 9 February 2024, pp. 2-8. Translated by The Review of Religions.)

Jalsa Seerat-un-Nabi held across Canada

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Jalsa Seerat-un-Nabi held across Canada
Syed Mukarram Nazeer, Canada Correspondent

Jamaat-e-Ahmadiyya Canada held multiple events of Jalsa Seerat-un-Nabi across the country. Below are samples of some of those events held in various places.

Brampton

Brampton East Imarat held its Jalsa Seerat-un-Nabiat the Mubarak Mosque in Brampton on 22 December 2023.

Jalsa started after the Isha prayer with recitation from the Holy Quran. The primary objective of the event was to recognise and highlight the beautiful aspects of the life and teachings of Prophet Muhammadsa. Several speeches were delivered throughout the event, each focusing on a distinct aspect of the Holy Prophet’ssa blessed character.

A tifl reminded attendees of the compassionate and nurturing way in which Prophet Muhammadsa treated children. A khadim delivered a speech highlighting the exemplary services to humanity inspired by the teachings of Prophet Muhammadsa. A missionary from Brampton East, Asif Arif Sahib, shared the concept of Prophet Muhammadsa as a mercy for all mankind and emphasised the point that a nation’s leader is its servant.

Following the speeches, a 20-minute allocated session for questions and answers provided attendees with an opportunity for further engagement and clarification. This interactive segment allowed for a deeper exploration of the topics presented in the speeches.

Jamaat bookstore was set up, showcasing literature, offering insights into the blessed life of Prophet Muhammadsa.

Jalsa concluded with a silent prayer led by missionary Brampton East, Asfand Suleman Ahmad Sahib.

Ahmadis from all seven halqajaat of Brampton East Imarat attended. In addition, many non-Ahmadi guests also attended the Jalsa. Total event attendance was approximately 400.

Montreal

A jalsa of all three jamaats of Montreal was held on 17 December at Al-Nusrat Mosque Montreal.
The programme commenced with the recitation from the Holy Quran with its Urdu, English and French translations, followed by a poem and speeches by missionaries Nabil Mirza Sahib, Sohaib Ahmad Sahib, and Raza Shah Sahib, each highlighting various aspects of the blessed life of Prophet Muhammadsa.

Majlis Ansarullah Montreal Centre organised and displayed the Holy Quran Exhibition as well as a bookstall. Guests and Jamaat members visited the exhibition and also bought books. CTV News Montreal reported on the event.

In addition to Ahmadis, 32 non-Ahmadi guests attended the jalsa.

Bradford

Jamaat-e-Ahmadiyya Bradford East organised Jalsa Seerat-un-Nabi on 19 December.

The formal programme started with the recitation from the Holy Quran with its English and Urdu translations, followed by a poem and the opening speech by Qasim Ghumman Sahib on “The Holy Prophet Muhammadsa: A Perfect Man.”

Another speech was delivered by Ansar Raza Sahib on “Prince of Peace: Holy Prophet Muhammadsa”.

The programme was presided over by Regional Amir Northern Ontario, Jameel Ahmad Sahib. The programme concluded with a silent prayer, followed by Maghrib and Isha prayers.

A total of 85 men and 95 women attended the event in person. A total of 47 families listened to the proceedings virtually.

Jalsa Seerat-un-Nabi held in Kosovo

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Jalsa Seerat-un-Nabi held in Kosovo
Besmir Yvejsi, Kosovo Correspondent

Jamaat-e-Ahmadiyya Kosovo hosted Jalsa Seerat-un-Nabion 23 December 2023, at the centre of Jamaat-e-Ahmadiyya Kosovo in Pristina and was attended by 36 participants, including external guests.

The programme commenced at 6 pm with the recitation from the Holy Quran, followed by an excerpt of the Promised Messiahas underscoring the significance of the Holy Prophet Muhammad’ssa blessed character. The local mu‘allim, Alban Zeqiraj Sahib, delivered a speech on “Associate with the Pious,” elaborating on ahadith and insightful moments from the Holy Prophet’ssa daily life and connecting them to scientific aspects.

A brief presentation of the book Life of Muhammadsa followed, addressing the enlightening topics of the book and also the response to the accusations against the Holy Prophetsa. The event concluded with a silent prayer, followed by Maghrib and Ishaprayers.

After dinner, an interactive question-and-answer session was also held.

The Promised Messiah shall marry and have children

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The Promised Messiah shall marry and have children

عَبْدُ اللہِ بْنِ عَمْرٍو قَالَ قَالَ رَسُوْلَ اللہِ صلّى الله عليه وسلّم یَنْزِلُ عِیْسَی ابْنُ مَرْیَمَ اِلَی الأَرْضِ فَیَتَزَوَّجُ وَیُوْلَدُلَہٗ

Hazrat Abdullah bin Amrra narrated, that “Allah’s Messengersa said, ‘Jesus, son of Mary, will descend on earth and shall marry and have children.’”

(Mishkat al-Masabih, Kitab al-fitan, Hadith 5508)

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