‘I call myself a cultural Christian’: A response to Richard Dawkins’ LBC comments on Islam

Current Affairs

Al Hakam

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2nd April 2024

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‘I call myself a cultural Christian’: A response to Richard Dawkins’ LBC comments on Islam

Ayesha Naseem, UK

In a recent interview with the LBC, Professor Richard Dawkins took some people by surprise when he stated that he identifies himself as a ‘cultural Christian’.

He also said:

“I do think that we [Britain] are a culturally Christian country. I call myself a cultural Christian. I’m not a believer but there is a distinction between being a believing Christian and being a cultural Christian and so, you know, I love Hymns and Christmas carols, and I sort of feel at home in the Christian ethos. I feel that we are a Christian country in that sense. It’s true that statistically the number of people who actually believe in Christianity is going down, and I am happy with that, but I would not be happy if, for example, we lost all our cathedrals and our beautiful parish churches. It would matter if we certainly substituted any other religion, that would be truly dreadful.”

This was not all, however. The Professor also said he was “horrified to hear that Ramadan is being promoted instead” and that if he had to choose between Christianity and Islam, he would choose Christianity. For Professor Dawkins, Christianity seems like a “fundamentally decent religion […] in a way that Islam is not.” When asked to elaborate on this, he claimed that there is “an active hostility to women” promoted “by the Holy Books of Islam” and although Muslims “are quite different”, the “doctrines of Islam, the Hadith, the Quran, is fundamentally hostile to women.”

At the end of his response, he reiterated that although he does not “believe in the single word of the Christian faith”, he prefers to live in a culturally Christian country.

Professor Dawkins has campaigned against the belief in God and against the need for religion for as long as one can remember but now, it seems, that he has reduced it to his problem with Islam. Further, by self-proclaiming himself to be a cultural Christian while clearly emphasising he does not believe in the religion of Christianity, he is also mocking the Christian faith.

The Holy Quran and Hadith actively promote hostility toward women?

While elaborating on why he believes the religion of Christianity is fundamentally decent in a way the religion of Islam is not, Professor Dawkins made the reckless claim that the doctrine of Islam is hostile towards women. He made not a single reference to the Holy Quran or the books of Hadith [Sayings of the Holy Prophet^sa] – the books he believes are the premise of hostility against women.

As repetitive as this might get, these claims are purely inaccurate and, hence, should be countered.

So, God forbid, is the Holy Quran really hostile? To answer this, we will turn to the sacred text of the Holy Quran itself. For any argument or counterargument, providing evidence and references is imperative. This is the very fabric of academia and research, even if the Professor himself neglects it to make his point.

In Surah an-Nisa’ of the Holy Quran, it is stated:

یٰۤاَیُّہَا النَّاسُ اتَّقُوۡا رَبَّکُمُ الَّذِیۡ خَلَقَکُمۡ مِّنۡ نَّفۡسٍ وَّاحِدَۃٍ وَّخَلَقَ مِنۡہَا زَوۡجَہَا وَبَثَّ مِنۡہُمَا رِجَالًا کَثِیۡرًا وَّنِسَآءً ۚ

“O ye people! fear your Lord, Who created you from a single soul and created therefrom its mate, and from them twain spread many men and women.” (4:2)

In the Five-Volume English Commentary of the Holy Quran, it has been explained:

“The expression, and created therefrom its mate, does not mean that woman was created out of the body of man but that she belonged to the same kind and species as man, having the same nature and the same propensities. The meaning of this expression becomes clear when elsewhere we read in the Quran: And Allah has made for you mates from among yourselves (16:73); and He has made for you pairs of your own selves, and of the cattle also pairs (42:12). This means that, like other human beings, a wife was provided for Adam from his own species. And just as other men’s wives are not created from their ribs, so was the wife of Adam not created out of his ribs; and just as our wives have been made from ourselves in the sense that they are of the same kind as ourselves, so was the wife of Adam created from his rib in the sense that she belonged to the same race as Adam did.

“[…] The Quran lends no support whatever to the view that Eve was actually created from the rib of Adam, as is clear from the following verses: We have created you in pairs (78:9); And of everything have We created pairs (51:50), which means that, just as God created a mate for every living thing, so did He make one for Adam. He did not need to depart from this law in respect of Adam and to create a female for him out of his own body […] The expression ‘created from a rib’ is evidently figurative and must not be taken literally.’ (Five Volume English Commentary of the Holy Quran, Vol. II, pp. 611-612)

The right to earn

Then, establishing the economic status of women, the Holy Quran states that both men and women get to keep the share of what they earn.

It is said in Surah an-Nisa, verse 33:

لِلرِّجَالِ نَصِیۡبٌ مِّمَّا اکۡتَسَبُوۡا ؕ وَلِلنِّسَآءِ نَصِیۡبٌ مِّمَّا اکۡتَسَبۡنَ

“Men shall have the share of that which they have earned, and women a share of that which they have earned.”

The only distinction with this principle is that Islam makes the man responsible for providing for his wife and children, whereas the woman is under no obligation to do so. Her money stays with her and it is only by her own choice and liking if she spends it on her household but by no means can a husband demand from her to do so.

The right to inherit and own property

Further, regarding the right to inherit and to own property, the Holy Quran states in Surah an-Nisa’, verse 8:

لِلرِّجَالِ نَصِیۡبٌ مِّمَّا تَرَکَ الۡوَالِدٰنِ وَالۡاَقۡرَبُوۡنَ ۪ وَلِلنِّسَآءِ نَصِیۡبٌ مِّمَّا تَرَکَ الۡوَالِدٰنِ وَالۡاَقۡرَبُوۡنَ مِمَّا قَلَّ مِنۡہُ اَوۡ کَثُرَ ؕ نَصِیۡبًا مَّفۡرُوۡضًا

“For men is a share of that which parents and near relations leave; and for women there is a share of that which parents and near relations leave, whether it be a little or much – a determined share.”

The Islamic system of inheritance aims at a wide and fair distribution of property. If a person should die, leaving his or her surviving parents, wife or husband, sons, and daughters, they all share in the inheritance. There is no room for discrimination between the heirs under this system, like, for instance, primogeniture, or exclusion of women.

The Holy Quran then elaborates in succeeding verses and states in verses 12 to 13 of Surah an-Nisa’:

“Allah commands you concerning your children; a male shall have as much as the share of two females; but if there be females [only], [numbering] more than two, then they shall have two-thirds of what the [deceased] leaves; and if there be one, she shall have the half. And his parents shall have each of them a sixth of the inheritance, if he have a child; but if he have no child and his parents be his heirs, then his mother shall have a third; and if he have brothers and sisters, then his mother shall have a sixth, after [the payment of] any bequests he may have bequeathed or of debt […]

“And you shall have half of that which your wives leave, if they have no child; but if they have a child, then you shall have a fourth of that which they leave, after [the payment of] any bequests they may have bequeathed or of debt. And they shall have a fourth of that which you leave, if you have no child; but if you have a child, then they shall have an eighth of that which you leave, after [the payment of] any bequests you may have bequeathed or of debt. And if there be a man or a woman whose heritage is to be divided and he [or she] has neither parent nor child, and he [or she] has a brother or a sister, then each one of them shall have a sixth.

“But if they be more than that, then they shall be [equal] shareholders in one-third, after [the payment of] any bequests which may have bequeathed or of debt, without [intent to cause suffering to anyone] …” (4:12-13)

According to this law, women have not only obtained a right to inherit, but they receive, like their husbands, the right to contract debts and to leave property. It may get asked that, still, men have twice the share of women and how is that fair. That’s because Islam assigns an extra share to the man because he has an obligation to financially support his wife and children. The husband can never be freed from his responsibilities of being a guardian over his wife and children and hence, from the share that he inherits, his foremost responsibility of providing as the breadwinner comes into practice. (The Economic Status of Women in Islam, Al Hakam, www.alhakam.org)

The right to divorce

History is a testament that, be it pre-Islamic Arabia or the early modern Western civilisation, married women did not have the right to divorce or seek divorce by law. The religion of Islam granted women this invaluable right from the very outset.

In the Holy Quran, it is said in Surah al-Baqarah, verse 228:

وَاِنۡ عَزَمُوا الطَّلَاقَ فَاِنَّ اللّٰہَ سَمِیۡعٌ عَلِیۡمٌ

‘And if they decide upon divorce, then surely, Allah is All-Hearing, All-Knowing.’

Under certain conditions – either due to a lack of compatibility and understanding or for any other reason – Islam has given permission to both, men and women, to terminate a marriage with an equal say. Where a man has the right to talaq [a man’s right to divorce], the woman has the right to khul‘ [a woman’s right to divorce]. Islam has cautioned men that they should exercise their right to divorce with the utmost thoughtfulness as under no circumstances should a woman be unfairly treated in the event of a divorce.

Hazrat Chaudhry Sir Muhammad Zafrulla Khan^ra, former President of the International Court of Justice, has written:

“Divorce is permitted in Islam, but the Prophet^sa has said that of all things permitted, the most obnoxious in the sight of God is divorce. The process of divorce is spread over a period, during which every effort must be made at smoothing out differences and at reconciliation. If differences become acute, the counsel and help of mediators, one from the wife’s people and one from the husband’s, should be sought (The Holy Quran, Surah an-Nisa’, Ch.4: V.36). If divorce is finally decided upon, the husband cannot take away from the wife anything he has given her (4:21⎯22) and must make suitable provision for her over a period of six months, which is normally required for the process to be completed. If husband and wife are reconciled to each other during this period, the divorce proceedings are dropped (Surah al-Baqarah, Ch.2: V.229⎯230).” (Islam: It’s Meaning for Modern Man, p. 247)

In response to a question regarding women’s rights during the process of divorce, Hazrat Khalifatul Masih V^aaexplained:

“As far as talaq and khula are concerned, there is no difference in them either. Rather, it is a favour of Islam that it has not only given men the right to divorce but has also given women the right to obtain khula. Men and women have been given equal rights in this matter too. When a man divorces a woman, he is made to pay all kinds of financial dues to her. Moreover, whatever financial support he may have given to her before, he cannot take any of it back. Likewise, when a woman obtains khula, without any fault on the husband’s part, she also has to pay back some of the financial dues such as the dowry money etc. However, if it is proven that the woman is obtaining khula due to a fault on the husband’s part, then the woman has been given this additional benefit under such circumstances that she remains the owner of the dowry.” (“What is the status of women in Islam”, Al Hakam, www.alhakam.org, 13 November 2020)

What has been described above is nowhere near complete; the Holy Quran is full of perfect and complete commandments and guidance that protect the matters of women and grants them the empowering rights that even governments and societies of today have still not fully managed to implement.

The narrations of the Holy Prophet^sa – the books of Hadith

Richard Dawkins also alleged that apart from the Holy Quran, the books of Hadith are also hostile towards women. Again, he did not reference a single hadith to back this. We can help with this.

In pre-Islamic Arabia, where people used to bury their new-born girls alive, or in the West, where until the 21^st century, girls and women did not have access to education or employment, the Holy Prophet of Islam^sa, promised that parents who provide care, affection and upbringing to their daughters will find a great reward for themselves.

In a narration, it has been reported that the Holy Prophet^sasaid that one who brings up his daughters well will be as close to him in Paradise as his fingers are close to each other. (Sahih Muslim, Kitab a, Bab fadli l-ihsani ila l-banaat, Hadith 2631)

In another well-known narration, the Holy Prophet^sa said:

“The most perfect of believers in the matter of faith is he whose behaviour is best, and the best of you are those who behave best towards their wives.” (Riyad as-Salihin, Kitab al-muqaddamat, Bab al-wasiyyah, Hadith 278)

Hazrat Aisha^ra – the wife of the Holy Prophet^sa and also the first female scholar of Islam – relates that “Once a woman came to me begging with her two daughters; I could not find anything except a single date, which I gave her. She divided it between her daughters and did not herself eat any of it. Then she got up and left. When the Holy Prophet^sa came, I told him of it. He said, ‘One who is tried with daughters and treats them well will find that they will become his shield from the Fire.’” (Sahih al-Bukhari, Kitab az-zakat, Bab ittaqu n-nara wa law bu shiqqi tamrah, Hadith 1418)

Regarding consent in marriage, the Holy Prophet^sa has established the right of a woman to give her say. During his address to the ladies session of Jalsa Salana Germany in 2017, Hazrat Mirza Masroor Ahmad, Khalifatul Masih V^aaexplained:

“There is also the matter of rights in marriage. Some parents, who do not follow the teachings of Islam themselves, give non-Muslims the opportunity to level allegations, whereas the Holy Prophet^sa has established the right of a woman to decide her matrimonial match. We find in one narration that a young woman approached the Holy Prophet^sa and said that her father had arranged her marriage, but she did not approve of it. Hence, the Holy Prophet^sa gave her the right to either maintain that relationship or to refuse and end it.” [Sunan Abi Daud, Kitab an-nikah, Bab fi l-bikri yazujuha abuha wa la yasta’maraha, Hadith 2096]

Hazrat Amirul Momineen^aa further stated:

“Although Islam grants the father [of the bride] guardianship in matrimonial matters, and at the time of nikah [Islamic announcement of marriage] it is the father who expresses approval, however, the approval of the daughter is absolutely necessary, barring any issue [in the proposed matrimonial match] relating to religion. If, however, the girl herself is firm in her faith and gives precedence to faith over the world then she herself would not approve of such a proposal. Thus, the allegation against Islam that women do not have the right to choose whom they marry is entirely untrue and a completely false allegation. If a father arranges his daughter’s marriage without asking her and without her consent, then he is the one at fault, not the teachings of Islam.’ (Islam’s Protection of Women’s Rights, reviewofreligions.org)

Conclusion: ‘Muslims are quite different’ but the ‘doctrine of Islam is fundamentally hostile’

The strangest and paradoxical part of Professor Dawkins’ comments was his distinction between the doctrine of Islam and the Muslims who are supposedly different from it. This could not be more inaccurate.

In Surah al-Baqarah, verse 2 of the Holy Quran, it is said: “This is a perfect Book; there is no doubt in it; [it is] a guidance for the righteous […]”

This means Muslims do follow the Holy Quran and its commandments so if they are ‘quite different’ from Professor Dawkins, then it just goes to prove that he lacks knowledge of Islamic theology. The very doctrine he has a problem with, is the guidance Muslims use and strive to follow in their day-to-day life.

There are Muslims who may not always follow the doctrine and can inevitably act in contrast to its teachings but if he claims that Muslims and their attitudes are supposedly better than the doctrine of their faith, then clearly his argument fails because the problem is not with the theology but with his unsolicited and ill-informed claim.

Consequently, the professor should let go of his unwillingness to engage with religious texts he scrutinises so much. And if he must persist with his arguments and claims, he should bring relevant references – surely, for a professor in academia and research, that’s the bare minimum.

The Big Iftar 2024 welcomes all to experience Ramadan

UK

Al Hakam

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30th March 2024

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The Big Iftar 2024 welcomes all to experience Ramadan

Staff Reporter, Al Hakam

The Tabligh Department of the Ahmadiyya Muslim Jamaat UK, along with Majlis Khuddamul Ahmadiyya UK, hosted the highly anticipated annual “The Big Iftar” event on 30 March 2024. Held at the Baitul Futuh Mosque, this event drew participants from various walks of life to partake in the customs of Ramadan and gain insight into broader Islamic teachings and traditions.

The event started at 16:00 with an insightful tour of the mosque. The evening’s programme was meticulously curated, featuring a recitation of the Holy Quran by Ahtasham Ahmad Khawaja Sahib, with the English translation provided by Jalees Khan Sahib.

The attendees were welcomed and the programme for the evening was introduced by Rehan Syed Sahib from the Tabligh Department UK. This was followed by a thought-provoking segment on “The Philosophy of Fasting in Ramadan” by Ibrahim Ikhlaf Sahib, the National Secretary for Tabligh, UK.

Participants also received an introduction to the Ahmadiyya Muslim Jamaat through an engaging video presentation. The programme continued with a range of guest speakers, including Jonathan Lord, MP for Woking and Khalil Yousuf, Lib Dem Candidate for Farnham & Bordon. Video messages from Ed Davey MP, Leader of the Liberal Democrats, and Jeremy Hunt MP, Member of Parliament for South West Surrey, were played, offering their perspectives and support. Additionally, a written message from Siobhan McDonagh MP, Member of Parliament for Mitcham and Morden, was also read out.

The keynote address was delivered by Rafiq Ahmad Hayat Sahib, Amir Jamaat-e-Ahmadiyya UK. Amir Sahib delved into the true meaning of “Jihad”, elucidating its profound significance far beyond its common misinterpretations, highlighting its role in personal struggle and spiritual betterment. He further expounded on the essence of Ramadan, drawing connections to the spiritual stages of human development as outlined by the Promised Messiah^as. Additionally, Amir Sahib addressed the current plight of Palestinians, emphasising our shared responsibility in the pursuit of justice and peace. This was followed by a brief Q&A session and a silent prayer.

As dusk fell, the azan resounded at 18:31, called by Feroz Alam Sahib, Head of the Central Bangla Desk, marking the end of the day’s fast. This was followed by the breaking of the fast and the Maghrib prayer. The event concluded with a dinner shared amongst the participants.

Although registration for the event reached full capacity, indicative of the public’s keen interest in the event, “The National Fasting Challenge” invited non-Muslims through the Tabligh Department’s online platforms to personally experience the rigours and spiritual upliftment of fasting. This challenge is designed to offer a glimpse into the discipline practised by billions of Muslims worldwide.

The Big Iftar is a welcoming event for everyone, whether they are Muslim or not, and is known for its enlightening, live experience, and conversations about the profound physical and spiritual aspects of Ramadan. For further details or queries, the public may contact the event organisers at info@thebigiftar.co.uk.

The event ended with a strong sense of community and togetherness. The Big Iftar is poised to continue its mission of promoting interfaith dialogue and cultural exchange and the propagation of Islamic teachings in future iterations.

Answers to Everyday Issues – Part 72: Levels of Paradise, FGM, mixed gyms, music career, and Izala-e-Auham

Answers to Everyday Issues

Al Hakam

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29th March 2024

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Answers to Everyday Issues – Part 72: Levels of Paradise, FGM, mixed gyms, music career, and Izala-e-Auham

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

joshua sortino Rnqa6jOpnHw unsplash — Joshua Sortino | Unsplash

Levels of Paradise

Someone wrote to Hazrat Amirul Momineen, Khalifatul Masih V^aa, stating, “Certain non-Ahmadi exegeses [tafasir] refer to the seven ranks of Paradise and their names, although I have not encountered these names in ahadith. The matter in question is whether we, as Ahmadis, believe in these names and if the Promised Messiah^as or his Khulafa have offered any guidance regarding this matter.”

Huzoor-e-Anwar^aa, in his letter dated 8 December 2022, provided the following answer to this question:

“The various names you have mentioned in your letter, citing verses from the Holy Quran, refer to the different stations and levels of the life hereafter. However, the Holy Quran does not mention a specific number for the total levels of Paradise. Some ahadith do mention the number of levels in Paradise for those who perform various good deeds. For instance, it is recorded in Sahih al-Bukhari that the Holy Prophet^sa said:

“‘There are a hundred levels in Paradise, prepared by Allah for those who fight in the path of Allah, and, in between each, is as great a distance as is between earth and heaven.’ (Sahih al-Bukhari, Kitab al-jihadi wa as-siyar, Bab darajati l-mujahidina fi sabilillah)

“Similarly, it is recorded in Sunan Abi Dawud that while explaining the importance of memorising the Holy Quran, the Holy Prophet^sa said:

“‘[On the Day of Judgement], it will be said to the one who has memorised the Quran: ‘Recite, ascend and recite slowly and thoughtfully as you recited slowly and thoughtfully when you were in the world, for you will reach your abode when you come to the last verse you recite.’’ (Sunan Abi Dawud, Kitab as-salat, Bab istihbabi t-tartili fi l-qira’ah)

“These ahadith clearly establish that Allah the Exalted has prepared different levels and stations in Paradise for His virtuous servants according to their good deeds, the number and ranks of which are innumerable. For this reason, the Holy Prophet^sa utilised the figure ‘one hundred’ to allude to their plentifulness.

“Besides mentioning these stations of Paradise, the ahadith also mention some of the gates of Paradise, each associated with a particular virtue. For instance, it is narrated in Sahih al-Bukhari from Hazrat Abu Hurairah^ra that the Holy Prophet^sa said:

“‘Whoever spends two kinds [of things or property] in the way of Allah will be called [by angels] from the gates of Paradise: ‘O servant of Allah, this is a virtue.’ Whoever was among the people of prayer will be called from the Gate of Prayer, and whoever was among the people of Jihad will be called from the Gate of Jihad, and whoever was among the people of fasting will be called from the Gate of ar-Rayyan, and whoever was among the people of charity will be called from the Gate of Charity.’ Hazrat Abu Bakr^ra said, ‘May my father and mother be sacrificed for you, O Allah’s Messenger^sa! There is no [further] need for this for whoever is called from those gates, but will anyone be called from all of those gates?’ He said, ‘Yes, and I hope that you will be one of them.’ (Sahih al-Bukhari, Kitab as-sawm, Bab ar-rayyanu li s-sa’imin)

“In addition to the four gates of Paradise mentioned in this hadith – Bab as-Salat, Bab al-Jihad, Bab ar-Rayyan, and Bab as-Sadaqah – the scholars of Hadith have cited other ahadith to mention four more gates: Bab al-Hajj, Al-Bab al-Ayman, Bab adh-Dhikr or Bab al-‘Ilm, and Bab al-Kazimina l-Ghayza wa l-‘Afina ‘ani n-Nas.

“Ibn Hajar al-‘Asqalani, in his commentary on Sahih al-Bukhari, after discussing these aforementioned gates of Paradise, further writes that it is possible that inside those gates from which one will be called, there are (subsidiary) gates of the actual Paradise, since the number of good deeds exceeds eight.

“Hazrat Musleh-e-Maud^ra, while expounding Surah al-Hijr where the seven gates of Hell are mentioned, states:

“The mention of seven gates does not necessarily mean that there are only seven gates. For in the parlance of the Arabs, the numbers ‘seven’ and ‘seventy’ are also used idiomatically to express completeness or abundance. Based on this usage, ‘the seven gates of Hell’ implies that there will be an abundance of gates; and for each sin, there will be a separate gate, as Allah the Exalted has said: لِکُلِّ بَابٍ مِّنْہُمْ جُزْءٌ مَّقْسُوْمٌ [‘Each gate has a portion of them allotted to it.’ (Surah al-Hijr, Ch.15: V.45)] Indeed, for Paradise too, the ahadith mention that there will be separate gates for each virtue.’ (Tafsir-e-Kabir, Vol. 4, pp. 81-82)

“The Promised Messiah^as himself, while expounding on the gates of Paradise and Hell, states at one instance in his Malfuzat:

“‘For the past few days, in the sermons among the womenfolk, it came up that Hell has seven gates, and Paradise has eight. What is the secret behind it? Instantaneously, it was impressed upon my heart that there are seven foundational principles each for sins and for virtues. The eighth gate of Paradise is the gate of Allah’s grace and mercy.

“‘The seven foundational principles of sin that correspond to the gates of Hell include harbouring ill thoughts. Ill thinking destroys a person, and all false believers have been destroyed by ill thinking. The second principle is arrogance. Those who are arrogant remain apart from the people of truth and do not receive the fortune to acknowledge [truth] like the fortunate ones. The third principle is ignorance, which also leads to destruction. The fourth principle is the pursuit of base desires, followed by the fifth principle of blind imitation.

“‘In short, there are seven core principles of sin or cardinal sins, and all of them are derived from the Holy Quran. Allah Almighty has granted me the knowledge of these gates. Any sin can be traced back to these fundamental categories, with blind imitation and the pursuit of desires encapsulating numerous other transgressions.’ (Malfuzat, Vol. 5, pp. 224-225)

“In summary, Allah the Exalted has prepared gates of entry to Paradise for the virtuous according to their good deeds, and to Hell for the sinful according to their sins; and then in the same way, He has prepared levels and stations in Paradise for the righteous based on their good deeds and in Hell for the wicked based on their evil deeds, a glimpse of which is given in the Holy Quran and ahadith. However, the exact number of these levels and stations is known only to Allah, Whose knowledge encompasses all creation.”

Is FGM allowed in Islam?

A non-Ahmadi woman from Germany sought guidance from Hazrat Amirul Momineen, Khalifatul Masih V^aa regarding female genital mutilation (FGM).

Huzoor-e-Anwar^aa, in his letter dated 8 December 2022, provided the following answer to this question:

“Neither the Holy Quran nor the ahadith command female genital mutilation. However, male circumcision is deemed part of the primordial nature [fitrah]. For instance, it is narrated in Sahih al-Bukhari from Hazrat Abu Hurairah^ra that the Holy Prophet^sa said:

الْفِطْرَةُ خَمْسٌ أَوْ خَمْسٌ مِنْ الْفِطْرَةِ الْخِتَانُ وَالِاسْتِحْدَادُ وَنَتْفُ الْإِبْطِ وَتَقْلِيمُ الْأَظْفَارِ وَقَصُّ الشَّارِبِ

“‘Five practices are characteristics from the fitrah: circumcision, shaving the pubic hair, plucking the armpit hair, trimming the nails, and cutting the moustache short.’ (Sahih al-Bukhari, Kitab al-libas, Bab qassi sh-sharib)

“The practice of male circumcision is well-established within the Muslim ummah. In contrast, no continuous practice originating from the era of the Holy Prophet Muhammad^sa is found for female circumcision. Regarding the handful of ahadith that do mention female circumcision, scholars of Hadith have critiqued the reliability of certain narrators, labelling some as unknown [majhul] or engaging in tadlis, i.e., being deliberately ambiguous in their transmission, and have categorised these ahadith as weak [da‘if] and interrupted [munqati‘].

“Prior to the advent of Islam, some Arab tribes practised female circumcision, just as it is still practised in some parts of Africa today. However, Islamic sharia has not commanded female circumcision anywhere.

“Proponents of female circumcision often claim it aims to diminish sexual desire. The existence of sexual desire in both men and women is an innate endowment from Allah the Exalted. Islam does not prescribe any directive contrary to nature. Nevertheless, it does offer guidance on how to channel these innate inclinations appropriately. For example, adornment is intrinsic to a woman’s nature. Islam does not forbid adornment; however, it instructs women to adorn themselves for their spouses rather than appearing so in front of non-mahram individuals, to prevent the emergence of societal ills, contrary to Islamic principles.

“If the intent behind circumcision is to entirely eradicate a woman’s sexual desire, thereby reducing her to servitude, this stands in stark opposition to the teachings of Islam. Islam advocates against enslavement and consistently mandates the emancipation of slaves.

“During his Khilafat, Hazrat Umar^ra once strolled the alleys of Medina at night and overheard a woman lamenting her husband’s absence on the battlefield through heartfelt poetry. Enquiring about her well-being, she disclosed that her husband had been dispatched to war for several months, and her passionate longing for him had become overwhelming. Hazrat Umar^ra questioned if she harboured any ill intention, to which she swore by Allah’s refuge from such. He reassured her to maintain her composure and dispatched a messenger to summon her husband. Subsequently, he visited Hazrat Hafsah^ra, expressing a dilemma that had troubled him, and sought her insight on how long a woman could endure without her spouse. Upon hearing this, Hazrat Hafsah^ra, out of modesty, bowed her head. Hazrat Umar^ra affirmed, ‘Allah the Exalted does not shy away from the truth,’ prompting Hazrat Hafsah^ra to indicate with her fingers a period of three to four months. Consequently, Hazrat Umar^ra issued instructions to his officials not to keep any soldier away from his wife for more than four months. (Musannaf ‘Abd al-Razzaq, Vol. 7, p. 151, Hadith No. 12593; Tarikh al-Khulafa, Jalal al-Din al-Suyuti, Bab Umar^ra, Fasl fi nubadhin min akhbarihi wa qadayahu)

“If female circumcision eliminated a woman’s sexual desire, and the practice was prevalent among Arabs, then why would this woman have felt the need for physical intimacy with her husband?

“Thus, it is proven that female circumcision was not at all prevalent during the time of the Holy Prophet^sa and the Rightly-Guided Caliphs. If it was practised in some region, it was merely a local custom and had no relation to Islamic teachings.”

Are women allowed to go to mixed gyms?

A missionary from the UK asked Hazrat Amirul Momineen, Khalifatul Masih V^aa whether women are allowed to go to mixed gyms when there is not a large crowd.

Huzoor-e-Anwar^aa, in his letter dated 8 December 2022, provided the following reply:

“Islam has enjoined both men and women to observe modesty by lowering the gaze and guarding their private parts. However, since men’s duties are mostly outside the home and Islam expresses a preference for women to be more inclined towards domesticity, it also instructs them to exercise greater precaution when going out, as stated in the Holy Quran:

وَلَا يُبۡدِيۡنَ زِيۡنَتَہُنَّ اِلَّا مَا ظَہَرَ مِنۡہَا وَلۡيَضۡرِبۡنَ بِخُمُرِھِنَّ عَلٰي جُيُوۡبِہِنَّ ۔۔۔ وَلَا يَضۡرِبۡنَ بِاَرۡجُلِہِنَّ لِيُعۡلَمَ مَا يُخۡفِيۡنَ مِنۡ زِيۡنَتِہِنَّ

“‘And [they should] not disclose any part of their beauty or their adornments, save that which is apparent thereof. They should draw their head-coverings across their bosoms […] nor should they strike their feet on the ground in such manner as to disclose their ornaments which they ought not to disclose.’ (Surah an-Nur, Ch.24: V.32)

“Therefore, when attendance at mixed gyms becomes unavoidable for women, they are enjoined to closely follow the given directives concerning their dress and demeanour. This involves donning loose and modest attire, inclusive of head coverings, among other requirements. Furthermore, they must avoid mingling with men under these circumstances.”

Can a Muslim pursue a music career?

namroud gorguis FZWivbri0Xk unsplash — Namroud Gorguis | Unsplash

A missionary from the UK asked Hazrat Amirul Momineen, Khalifatul Masih V^aa whether an Ahmadi Muslim could adopt the profession of a music teacher.

Huzoor-e-Anwar^aa, in his letter dated 8 December 2022, provided the following reply:

“An Ahmadi Muslim should adopt a profession that is free from doubtful matters. The Holy Prophet^sa has guided us in this regard, saying:

“‘The lawful is clear and the unlawful is also clear, but between them are ambiguous or doubtful matters unknown to many people. Thus, whoever avoids these ambiguities safeguards both his faith and his reputation.’ (Sahih al-Bukhari, Kitab al-iman, Bab fadli mun istabra’a li dinihi)

“Pursuing a career in music is regarded by me as one of the ambiguous matters; hence, it is advisable to steer clear of it. Listening to music or playing instruments at home is a separate issue; adopting it as a profession specifically for the purpose of teaching others can potentially open gateways to numerous undesirable outcomes. This includes the necessity to participate in various events and concerts, which might lead to exposure to various vices. Consequently, opting for an alternative profession is recommended.”

A quote from Izala-e-Auham

A missionary from the UK wrote to Hazrat Amirul Momineen, Khalifatul Masih V^aa, stating, “In his work Izala-e-Auham, the Promised Messiah^as discusses a dialogue that took place between the Holy Prophet^sa and Hazrat Abu Talib, referring to the entire discourse as divinely inspired. However, this text does not contain the specific proclamation by the Holy Prophet^sa stating, ‘Even if they were to place the sun in my right hand and the moon in my left, I would not desist from my mission.’ Clarification on this matter is requested.”

Huzoor-e-Anwar^aa, in his letter dated 8 December 2022, provided the following reply:

“In reflecting on the circumstances surrounding Hazrat Abu Talib, it is critical to acknowledge the persistent efforts of Islam’s adversaries to deter the Holy Prophet Muhammad^sa from disseminating Islam’s teachings and the divine message. They frequently lodged complaints against him to Hazrat Abu Talib, issuing threats against both Hazrat Abu Talib’s leadership position and the life of the Holy Prophet^sa. Moreover, they attempted to seduce the Holy Prophet^sa with various worldly enticements. Despite these challenges, the Holy Prophet^sa consistently reaffirmed his unwavering commitment, asserting that he could not forsake his divine mission under any circumstances.

“It is possible that these are two separate incidents. The scenario in which the Holy Prophet^sa spoke of holding the sun in one hand and the moon in the other might represent one distinct event. The dialogue documented by the Promised Messiah^as in Izala-e-Auham might pertain to another unique occurrence, wherein the Holy Prophet^sa declared:

“‘That is the very purpose for which I have been sent. If this leads to my death, I gladly accept it. My life is committed to this path. I cannot desist from expressing the truth out of fear of death.’ [Izala-e-Auham, Ruhani Khazain, Vol. 3, pp. 110-112 and footnote]

“There is also a possibility that another narrator might have augmented the part about the sun and moon merely to emphasise the matter, while it may not have been present in the original conversation, which the Promised Messiah^as has termed an inspired narration, for a revelation from Allah cannot be erroneous.

“Moreover, considering both statements, the one about having the sun in one hand and the moon in the other somewhat implies an inducement, whereas the statement quoted by the Promised Messiah^as expresses the Holy Prophet’s^sa willingness to sacrifice his life, which is a far greater level of devotion, for sacrificing one’s life for a cause is no trivial matter.

“In any case, the objective and outcome in both scenarios ultimately converge on the same point: whether my life is at stake or adversaries place the moon in one hand and the sun in the other, I am unwaveringly committed to not abandoning this divine mission.”

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

Ramadan: A call to reconnect with Quran

Editorial

Al Hakam

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29th March 2024

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“What went wrong?” This question stirs a profound contemplation on the past grandeur of Islamic civilization – a beacon of enlightenment that not only guided the Muslim world but also shared its rich trove of knowledge in science, mathematics, and philosophy with the West. The urgency to unravel this mystery intensifies, especially considering the current adversities faced by Muslims globally, exemplified by the catastrophe in Gaza. Among the myriad factors contributing to the decline from this golden age, the disconnect from the Holy Quran and its teachings emerges as a pivotal issue.

However, instead of reconnecting to the Quran and its teachings, we see certain Arab countries, in their quest for “modernization, prosperity, and progress,” embracing changes that diverge significantly from traditional Islamic values.

Once, when the Promised Messiah^as saw some people suggesting that perhaps Muslims’ success lay in following the West, he stated:

“Someone ought to tell me, in earlier times, was our nation built by following in the footsteps of Europe? Did our people attain all of their successes by following in the footsteps of Western nations? If it is proven that indeed, this is how progress was attained in the past, then it would undoubtedly be a sin if we did not follow in the footsteps of the Europeans. But if this cannot be proven, and surely, it cannot, then how grave an injustice that the nation should follow a materialistic people, abandon the principles of Islam and forsake the Quran, which transformed savages into humans, and then humans into godly people. Those who wish to see Islam in a better state, as a living Faith, by making the Western world their ideal, cannot succeed. Only those who follow the Holy Quran will succeed. Success is impossible and inconceivable if one forsakes the Quran.” He further admonished, “Until Muslims turn to the Holy Quran, they will not develop true faith and will not become healthy. Honour and success will only be attained on the path from which they were achieved in previous times,” i.e., by following the Holy Quran and Allah’s Messenger^sa. (Malfuzat [English], Vol. 3, 2019, pp. 50-53)

Against this backdrop, Ramadan has reemerged once again to renew and deepen our connection with the Holy Quran. Allah states, “شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ” (Surah al-Baqarah, Ch.2: V.187) – emphasising that Ramadan is intrinsically linked with the Holy Quran. This sacred month offers a unique opportunity to study it, deepen our understanding of it and embody its principles in our actions.

This was the very sunnah of the Holy Prophet^sa. During Ramadan, the Holy Prophet^sa would intensify his interaction with the Holy Quran, engaging in its recitation and review with Jibril^as. Hence, it is narrated by Hazrat Abu Hurairah^ra that, “The Prophet^sa would review the Quran once every year in Ramadan, and he reviewed it twice in the year he passed away. The Prophet^sa would retreat in the mosque for ten days [of i‘tikaf] every year, and he secluded himself for twenty days in the year he passed away.” (Sahih al-Bukhari, Kitab fada’ili l-qur’an, Hadith 4998)

This sunnah underscores the importance of increasing the time we spend on tilawat during Ramadan beyond regular practices throughout the year, if not doubling it. In this regard, during the Friday sermon of 22 March 2024, Hazrat Mirza Masroor Ahmad, Khalifatul Masih V^aa, reminded us by stating:

“Let me just say about the importance of reciting the Holy Quran, that this is also extremely important and should be fulfilled by each and every person during the holy month of Ramadan, and one should at the very least recite one full part of the Holy Quran daily so that a complete recitation of its text can be done in Ramadan. Hazrat Jibril^as used to go over with the Holy Prophet^sa the entire portion of whatever had been revealed of the Holy Quran until that time in the month of Ramadan, and in the last Ramadan of the Holy Prophet’s^sa life, he went over it with him twice. Hence, every person should be mindful of the importance of reciting the Holy Quran.” (“Friday Sermon | 22nd March 2024 | 4K ULTRA HD”, mtaOnline1 via YouTube)

In this era, Hazrat Mirza Ghulam Ahmad^as of Qadian, the Promised Messiah, has profoundly expounded upon the Holy Quran’s importance, illuminating its excellences. On one occasion, while drawing our attention to the importance of reading and understanding the Holy Quran, he stated:

“It is only the Quran that is worthy of being recited because, in fact, this is the very meaning of the word Quran. […] If we did not have the Quran, and if these collections of Hadith had been the crowning glory of our faith and belief, we would not even have been able to show our faces to other nations out of shame. I reflected on the word Quran and then it became evident to me that this blessed word in itself contains a magnificent prophecy. The prophecy is that this book alone is the Quran, i.e., a book that is worthy of being recited, and there will be a time when this will be the case even more so than before. In the era when other books will also be recited alongside the Quran, the Quran alone shall be worthy of being recited so that the honour of Islam may be saved and falsehood may be uprooted; other books will deserve to be forsaken completely. This is also the meaning of Furqan (distinction). In other words, this book alone shall stand to distinguish between truth and falsehood, and no other compilation of Hadith, or any other book for that matter, shall be equal in value or stature.” (Malfuzat [English], Vol. 3, 2019, pp. 9-10)

He further admonished:

“Now forsake all other books and read the Book of Allah day and night. Truly devoid of faith is the one who does not turn to the Quran and who remains day and night engaged in studying other books. Our Community ought to become absorbed with heart and soul in studying and reflecting on the Holy Quran and should not let themselves become overly preoccupied with studying the Hadith. It is most regrettable that the Holy Quran is not given the same attention or studied as Hadith. At this time, if you employ the weapon known as the Holy Quran, you shall be victorious. No darkness will be able to stand in the face of this light.” (Ibid.)

These teachings do not imply that we should retreat into passivity to seek the success, victory, and glory of Muslim nations. Far from it, Islam extends its message universally, with the Holy Quran serving as guidance for all humanity. It encourages us to harness the worldly resources Allah has bestowed upon us towards our objectives, but with a critical stipulation: these means should not become our ultimate aim, nor should our faith in them overshadow our trust in God.

As such, our endeavours during this blessed month should not only be confined to personal spiritual growth and introspection but also extend towards active engagement in the welfare of our global ummah. As Huzoor^aa has persistently reminded us, in addition to continuous prayers, our advocacy for the oppressed, particularly the Palestinians and other beleaguered nations, must go hand in hand. Ramadan, a month characterised by heightened charity, presents an opportune moment to translate our empathy into tangible aid, which we can fulfil through various charity organisations.

May the Almighty accept our fasts, prayers, and charitable deeds. May this Ramadan bring forth a renewal of faith and a deepened resolve to aid those in need, drawing us closer to the ideal of a united global ummah. Amin.

Montagu William Douglas’ visits to the Fazl Mosque London in 1936 and 1939

Al Hakam

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29th March 2024

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Montagu William Douglas’ visits to the Fazl Mosque London in 1936 and 1939

Ata-ul-Haye Nasir, Ahmadiyya Archive & Research Centre

Douglas 1936 Daily Sketch — Col. M W Douglas with Hazrat Maulvi Sher Ali^ra at the Fazl Mosque, 1936 | Daily Sketch, 13 April 1936

In 1897, a false lawsuit of attempted murder was initiated against Hazrat Mirza Ghulam Ahmad^as, the Promised Messiah and Mahdi, by a Christian missionary named Henry Martyn Clark (1857-1916).

The judge assigned in this case was Lieutenant Col. Montague William Douglas CSI, CIE (1863-1957). He acquitted Hazrat Ahmad^as, declaring the accusations made by Martyn Clark as fabricated stories.

Promised Messiah’s^as words about Captain Douglas

During an address in July 1899, Hazrat Mirza Ghulam Ahmad^as, the Promised Messiah and Mahdi, said:

“As such, one ought to observe the wisdom of Captain Douglas. When Maulvi Muhammad Husain Sahib of Batala said in my connection that I claimed to be a king and an announcement was also read out before him, he was able to grasp with remarkable sagacity that all this was a conspiracy and he refused to lend an ear to any of the falsities of my opponents. Without doubt, in Izala-e-Awham and other books, my title ‘Sultan’ or King has been written, but this is in the context of the heavenly kingdom, for I have nothing to do with worldly kingdoms. […]

“In short, Captain Douglas astutely reached the depth of these matters and dealt with complete justice, without leaning even slightly towards either one of the two parties involved out of partiality. In standing for justice and supporting the oppressed, he demonstrated an example of such excellence that I sincerely hope all the esteemed officials in our government forever uphold this lofty example of justice—a perfect example of equity which even leaves behind the justice of Nusherwan.” (Al Hakam, 24 July 1899, pp. 5-6; Malfuzat [English], Vol. 2, p. 31)

Al Hakam Newsclipping — Al Hakam, 24 July 1899

In another instance, the Promised Messiah^as writes:

“Captain Douglas, who took the place of Pilate as presiding judge in my case, allowed me to be seated. Hence, this Pilate proved himself far more virtuous than the Pilate of the Messiah son of Mary. For, in issuing his verdict, he courageously and stringently remained committed to the rules of the court and paid no heed to any external pressure, nor was he prejudiced by religion or ethnicity. He held court so impeccably that if his person was held up as a means of pride for the nation and as an example for his fellow judges, it would be entirely justified. […]

“I can honestly testify that this Pilate faithfully discharged his duty—whereas the first Pilate of Rome was unable to fulfil his duty so faithfully. His cowardice led to great hardships for the Messiah. Thus, this difference ought to always be remembered by our community for as long as the world exists and as the community grows into the hundreds of thousands and millions, this noble judge will be fondly remembered.” (Noah’s Ark [Kashti-e-Nuh], pp. 89-90)

Montague William Douglas visits the Fazl Mosque in 1936

Colonel Douglas visited the Fazl Mosque on 12 April 1936. The Daily Sketch reported under the heading “They Call Him ‘The Just Pilate’”, and published a photograph of Colonel Douglas with Hazrat Maulvi Sher Ali^ra, with the following caption:

“Colonel Montagu W. Douglas chatting with Hazrat Maulvi Sher Ali^[ra] at the London Mosque.”

This was followed by a detailed report, stating:

“Judge Meets Witness After Forty Years

“Known to more than a million and a half of the Ahmadiyya Community in India as ‘the just Pontius Pilate’, Colonel Montagu W. Douglas, of the United Services Club, and formerly High Commissioner of the Andamans, met yesterday at the London Mosque, Hazrat Maulvi Sher Ali^[ra], a companion of the accused in the trial which won the colonel his soubriquet 40 Years ago.

“Sher Ali has come to translate the Koran [sic., Quran] into English, and as he was a witness at the trial the colonel, who presided, was invited to the mosque to meet him. There they talked over the event which has an important place in later Mohammedan history.

“Colonel Douglas, who retired from the Indian Government service in 1920, told the Daily Sketch yesterday that the trial took place in 1897 in the Gurdaspur district of the Punjab. The accused was Mirza Ghulam Ahmad^[as].

Douglas 1897 — Colonel M W Douglas | Image: Library

“‘For some years previously Ahmad^[as] had been hailed by his followers as the Promised Messiah, and his teachings had caused great controversy among the Hindus and other religious sects in India. Many allegations were made against him, and he was generally regarded with suspicion.

“‘I can visualise him now, standing before me accused of conspiracy to murder a missionary of the Church Missionary Society.

“Witness Coerced

“‘An Indian boy of 16, the chief witness for the prosecution, declared that Ahmad^[as] had instructed him to murder the missionary, but he made several conflicting statements.

“‘I quickly reached the conclusion that there was no case against Ahmad^[as] and acquitted him. Later it was learned that the boy had been coerced to tell a story that was completely false. The trial became famous and Ahmad’s^[as] adherents grew to immense proportions.

“‘As far as I was concerned, the acquittal of Ahmad was simply a matter of judicial procedure, but the community has chosen to describe me as “the just Pontius Pilate.”’

“Imam A.R. Dard^[ra], head of the London Mosque, the headquarters of the community, told the Daily Sketch that Ahmad died in 1908 and was succeeded by [Hazrat Hakeem Maulvi Noor-ud-Deen^raand then by] Mirza Mahmud Ahmad^ra, the present leader.

“‘Col. Douglas is very much loved by the community,’ he said. ‘He set a fine example of British justice.’” (Daily Sketch, 13 April 1936, p. 10)

Montague William Douglas visits the Fazl Mosque in 1939

Douglas 1939 — *South Western Star*, 4 August 1939

On 30 July 1939, Montague William Douglas presided over a gathering held at the Fazl Mosque in London to honour the Promised Messiah^as, which served as a ceremonious recognition of the Promised Messiah’s^as enduring legacy.

The South Western Star reported under the heading “Southfields Mosque: Promised Messiah Honoured”:

“A special meeting at the London Mosque, Southfields, on Sunday, in honour of the Founder of the Ahmadiyyat movement, Mirza Ghulam Ahmad^[as], was presided over by Col. M. W. Douglas, C.S.I., who 42 years ago tried and acquitted Mirza Ahmad^[as] on a charge of incitement to murder. The Ahmadiyya Community, a group of Muslims, believe that Mirza Ahmad^[as] was the promised Moslem Messiah. This community built the London Mosque in Southfields.

“The Imam, Maulvi J. D. Shams, read a paper on the Founder of the movement. He was born in Quadian, a small Indian village, in 1834 [sic., 1835], said Maulvi Shams. Though descended from a princely line, and greatly honoured and revered, he loved to remain in seclusion with his books. In 1889, he announced that he was the Messiah. There was a great stir all over India and a storm of opposition агоsе.

Douglas 1939 2 scaled — Col. M W Douglas with Hazrat Maulana Jalaluddin Shams^ra, at the Fazl Mosque London, 1939 | Image: Library

“A Plot that Failed

“In 1897, a young boy was prevailed upon to say that he was sent by the Promised Messiah to kill Dr. Martin Clarke, a Christian missionary. Dr. Clarke charged Ahmad^[as] with incitement to murder. The case was tried by Col. (then Captain) Douglas, the president of that afternoon’s meeting. The boy confessed that he had been threatened into saying all that he did, and that whatever he had said against Mirza Ahmad^[as] was false. Douglas acquitted Ahmad^[as] of the charge.

“‘The chairman of this afternoon’s meeting,’ said the Imam, ‘will always be remembered as a symbol of even-handed Justice.’

“A Spiritual Movement

“Col. Douglas thanked the Imam for his interesting address. He said that he was often asked the main objective of the Ahmadi faith, and he replied that it was to spiritualise the Muslim religion. He considered the development of the Ahmadi faith brought the Muslim religion into proper adjustment with the life of today. When he tried the case against the Founder, 42 years ago, the followers numbered only hundreds. Now they number over a million. He wished the movement all success.” (South Western Star, 4 August 1939, p. 3)

13 veils between people and the Companions of the Promised Messiah

Biography

Al Hakam

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29th March 2024

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Iftekhar Ahmed, Ahmadiyya Archive & Research Centre

Among the treasures of Ahmadi Muslim literature, Sirat-ul-Mahdi, penned by Hazrat Mirza Bashir Ahmad^ra MA, holds a distinguished place. Nestled within its pages lies a thought-provoking discourse, entry no. 157, which unveils some intricate realities about the Companions^ra of the Promised Messiah^as. At the heart of his discourse lies a profound realisation: the path to appreciating true worth is often obstructed by veils of perception and circumstance. With a masterful blend of theological acumen and historical nuance, Hazrat Mirza Bashir Ahmad^ra elucidates 13 profound reasons that often obscure the true essence of this sacred community from the eyes of the beholder. Drawing upon the wellspring of divine revelation and the profound teachings of the Promised Messiah^as, he navigates the complexities of this subject with finesse, offering a multifaceted perspective that challenges conventional assumptions.

1. Contemporaneity

Hazrat Mirza Bashir Ahmad^ra begins by unveiling the first veil that obscures our appreciation of the Companions^ra—the veil of contemporaneity. He explains that just as being from the same homeland poses an obstacle to recognising a person’s true worth, as reflected in the saying, “No prophet is debased except in his own land,” similarly, being contemporaneous is a great obstacle to comprehending true worth. This bias seems to work naturally within humans. Since the Community of the Companions^ra of the Holy Prophet^sa is from a distant era for people of this age, while the Community of the Promised Messiah^as is from their own time and before their very eyes, they generally cannot comprehend the worth of the Companions^ra of the Promised Messiah^as. However, Hazrat Mirza Bashir Ahmad^ra assures that when this era passes and the Community that attained companionship of the Promised Messiah^as becomes a thing of the past, future generations will view the same Community with a perspective that unveils their true grandeur, unobscured by the veil of contemporaneity.

2. Limited historical understanding

The second reason, as expounded by Hazrat Mirza Bashir Ahmad^ra, is that people are generally not well-versed in Islamic history in detail, but here they are witnessing the events with their own eyes. Their understanding of the Community of the Companions^ra of the Holy Prophet^sa is typically derived from the sermons of preachers, who, in order to create an impactful effect with their words, generally embellish and relate particular events and sayings in a way that generates awe and inspiration. Consequently, people start to assume that all individuals of that Community were imbued with the same exalted hue in all situations, forming an idealised picture in their minds. However, when they evaluate the Community of the Promised Messiah^as by the same criterion, they witness firsthand, the human frailties and imperfections in certain individuals. This difference in perception can lead to an inadvertent underestimation of the grandeur of the Promised Messiah’s^as Companions^ra.

3. Disparate circumstances

The third veil, as identified by him, is that the states of the Companions^ra of the Holy Prophet^sa are available to us in an organised and documented form from the perspective of their collective body. In contrast, despite being contemporaneous, the states of the Companions^ra of the Promised Messiah^as are not yet available to us in such a manner. He asserts that if the accounts of the Promised Messiah^as and his Companions^ra are collected and documented in an organised way, akin to Islamic history, then their reality will be unveiled, insha-Allah. He highlights that even the Companions^ra themselves were not fully aware of the detailed accounts of the Companions^ra of the Holy Prophet^sa that we now know or can know about them as a collective body. This lack of organised documentation obscures the true essence of the sacrifices and sublime examples set by the Companions^ra of the Promised Messiah^as, awaiting to be unveiled when their chronicles are properly compiled.

4. Trials of a different nature

The fourth veil, as elucidated by him, is that every era has different characteristics and different circumstances. The Companions^ra were destined by Divine Will to face such physical opportunities that highlighted their faith as firm believers and manifested it to the world. However, the Community of the Promised Messiah^as was not destined to face trials of that kind. Nonetheless, he expresses hope that if faced with similar circumstances, their faith too would have become manifest in the same way, commensurate with their ranks. He cites the example of the two individuals from among the Companions^ra of the Promised Messiah^as who faced the occasion where their lives were demanded as a sacrifice in the way of God, and the world has witnessed the sublime example they set, referring to the martyrs of Kabul. The unique challenges faced by each era shape the manifestation of faith in different ways, yet the resolve of true believers remains unshaken, irrespective of the trials they encounter.

5. Intensity of opposition

The fifth veil, which he states that people generally fail to see through, is that in order to accurately assess the level of reform of a people, it is necessary to gauge the opposing forces that confront that people on the path of faith. He explains that if a people faces extremely formidable and perilous opposing forces, then even a relatively short distance travelled by them on that path holds great merit and eminence. Thus, it is insufficient to merely observe how far a people has progressed; one must also consider the obstacles they faced in achieving that progress. From this perspective, he affirms that the reform of the Ahmadiyya Muslim Community is truly miraculous, for it is an acknowledged fact that the opposing forces working against faith in this era have no parallel in past eras. He contends that these trials are greater than even the era of the Holy Prophet^sa, because this is the era of the Dajjal, about whom it is stated in traditions that all prophets have warned their peoples, and the Holy Prophet^sa himself warned his followers greatly.

6. Veil of mortality

The sixth veil that obscures our vision, according to him, is the natural human tendency to overlook the virtues of the living while amplifying their weaknesses. He reminds us that it is only after death that the virtues of individuals truly shine forth, while their imperfections fade into obscurity. This phenomenon is particularly evident in our perception of the Companions^ra of the Promised Messiah^as, as we witness their frailties first-hand during their lifetimes. Yet, as time passes and their memories become etched in history, their sincerity and sacrifices will undoubtedly emerge as beacons of inspiration, just as we are experiencing practically: the virtues of those friends who have passed away are leaving a deeper impression compared to those still alive among us. This veil prevents us from truly appreciating the greatness of those who walk among us until the passage of time unveils their true worth.

Minaratul Masih scaled — Qadian | Wiki Commons

7. Conflating individual and collective reform

The seventh veil, as highlighted by him, stems from the misconception that individual reform is the sole criterion for judging a community’s transformation. He enlightens us that there is a difference between individual reform and the collective reform of a community, and their criteria are separate. For a community to be considered reformed, it is not necessary that all its individuals be reformed. Rather, a people whose majority has undergone transformation within themselves and developed the light of faith and righteousness will be called reformed, even if some individuals do not exhibit reform. Similarly, it is also not necessary that all reformed individuals be at the same level of righteousness, as it is an established fact that people exist at different spiritual ranks. Hence, the condition of the Community should be looked at as a collective body while keeping in mind the diverse natural faculties and innate capacities of different individuals. This understanding is crucial in accurately assessing the reform of the Ahmadiyya Muslim Community as a whole.

8. Visibility of weakness

The eighth veil that he identifies is cast by the observation that weak people, even if very few in a community, appear more visible because evil catches the eye, while goodness, due to its subtlety, is generally not perceived by the senses. He shares his personal experience of witnessing that even if there are only five or ten wicked people among thousands, people generally get the impression that most are wicked and good people are few, because the wicked person becomes prominent due to his wickedness and people’s attention is immediately drawn towards him. However, when that era passes, it is as if the speck has left the eye, and only the subtle and cool air of goodness remains to soothe it. This natural human tendency to be drawn towards the visible manifestations of weakness, while overlooking the quiet goodness that pervades, can distort our perception of the Companions^ra of the Promised Messiah^as.

9. Presence of hypocrites

The ninth veil, according to him, stems from the misconception that there are no hypocrites within the Ahmadiyya Muslim Community, unlike during the time of the Holy Prophet^sa when hypocrites were present. He emphatically dispels this notion, stating that just as there were hypocrites back then, there are hypocrites now as well. The idea that hypocrisy was possible during the era of the sword, which could not occur in this era of freedom, is a foolish thought. Firstly, he clarifies that this would imply—and he seeks Allah’s refuge from such a notion—that Islam was being accepted under coercion at that time, which is absolutely wrong and baseless. Secondly, even if Hypothetically, there was a fear of the sword, the sword is not the only force that can exert pressure on human nature. There are numerous other factors that can persuade a weak person to act against their conscience. Hazrat Mirza Bashir Ahmad^ra observes that hypocrisy is witnessed more in daily life nowadays than perhaps in any past era.

10. Indistinct Companions

The tenth veil, highlighted by him, arises from the lack of clear delineation between the Companions^ra of the Promised Messiah^as and other Ahmadi Muslims. Unlike the Companions^ra of the Holy Prophet^sa, whose identities are distinct through the compilation of history, the Companions^ra of the Promised Messiah^as are often intermingled with those who embraced the faith after his demise. He, emphasises the importance of recognising, that true companionship is defined by the privilege of being in the direct presence and tutelage of the Holy Prophet^sa or the Promised Messiah^as. He states that, in his view, only those are called Companions^ra of the Holy Prophet^sa who were present during his time and had the privilege of being in his company in a state of faith and received teaching and training from him. Until historical accounts clearly demarcate this sacred circle, any inference about the Companions^ra of the Promised Messiah^as may be premature. This lack of distinction poses a challenge in accurately assessing the Companions^ra of the Promised Messiah^as, as they are intermixed with non-Companions, complicating the process of forming a comprehensive opinion about them as a collective body.

11. Admonitions and praises

The eleventh veil, highlighted by him, arises from the misconception that the Promised Messiah^as did not explicitly praise his Companions^ra, contrary to the Quranic commendations bestowed upon the Companions^ra of the Holy Prophet^sa. However, he dispels this notion by directing our attention to the revelations of the Promised Messiah^as, which are replete with praises for his esteemed Companions^ra. He elucidates that the act of admonition and exhortation is a crucial aspect of spiritual guidance, serving to selectively present the exemplary deeds of the past while simultaneously exposing the weaknesses of the audience. This approach aims to motivate individuals towards righteousness by making them aware of their shortcomings, thereby spurring them to strive for progress. The Promised Messiah^as, in a letter to the apostate Abdul Hakim Khan, clarified this principle, stating that he always exhorted his followers to make further progress and did not remind them of their virtues, though he was pleased with them in his heart. This practice, he explains, was also commonly employed by the Holy Prophet^sa, as narrated in the traditions. Therefore, no adverse inference should be drawn about the Ahmadiyya Muslim Community based on certain statements of the Promised Messiah^as or his Khulafa which may highlight their weaknesses, as this was a means to inspire spiritual growth.

12. Scriptural acknowledgement

The twelfth veil, as elucidated by him, addresses the perception that the Holy Quran has praised the Companions^ra of the Holy Prophet^sa, but no such praise would be observable for the Companions^ra of the Promised Messiah^as. Hazrat Mirza Bashir Ahmad^ra asserts that this notion is erroneous, for the revelations of the Promised Messiah^as abound with praises for his Companions^ra. Moreover, he emphasises that there is no need for separate praise, as the Quranic verse “And He will raise him among others of them who have not yet joined them” (Surah al-Jumu‘ah, Ch.62: V.4) explicitly includes the Companions^ra of the Promised Messiah^as within the fold of these praises bestowed upon the Companions^ra of the Holy Prophet^sa. The Promised Messiah^as himself has expounded upon this verse in his writings, explaining that just as the grace of the Holy Prophet^sa was bestowed upon his Companions^ra, in the same way, without any distinction or difference, the grace will be bestowed upon the Community of the Promised Messiah^as. This understanding, rooted in the explicit words of the Holy Quran, dispels any doubts regarding the exalted status of the Promised Messiah’s^as Companions^ra and their inclusion in the divine praises bestowed upon the blessed company of the Holy Prophet^sa.

13. Divinely ordained gradual progress

The thirteenth veil, according to him, is rooted in the divine decree that the progress of the Ahmadiyya Muslim Community is destined to be gradual, akin to a seed sending forth its shoot, as mentioned in the Quranic verse: “like unto a seed-produce that sends forth its sprout.” (Surah al-Fath, Ch.48: V.30) He cites the Promised Messiah’s^as explanation that this verse refers to the Community of the Promised Messiah^as, indicating that their progress is not destined to be revolutionary, but gradual, like a plant that sprouts its weak shoots from the ground in the beginning and then gradually grows stronger. He elucidates the wisdom behind this gradual progression by drawing an analogy with physical and spiritual illnesses. Just as some illnesses are severe and tormenting, requiring immediate treatment for quick recovery, while others are chronic, necessitating a long, regular course of treatment, the moral and spiritual ailments of this era are akin to chronic diseases like tuberculosis.

Conclusion

In this captivating exploration, Hazrat Mirza Bashir Ahmad^ra has unveiled thirteen veils that obscure our true appreciation of the Companions^ra of the Promised Messiah^as. Through his profound insights, we are invited to transcend the limitations of our temporal perspectives and embrace the grandeur of this sacred Community. He eloquently stated that when the accounts of the Promised Messiah^as and his Companions^ra are collected and documented in an organised manner like early Islamic history, reality would be unveiled, God willing. He emphasises that these thirteen veils stand as obstacles to recognising the true worth of the Community established by the Promised Messiah^as, though they do not diminish the eminence of the Community as a collective body. With his reassuring words, he reaffirmed the exalted status of the Companions^ra, rooted in the very legacy of the Holy Prophet^sa himself, saying that indeed, the achievement of the Promised Messiah^as was truly unparalleled, but this achievement was, in reality, the achievement of the Holy Prophet^sa himself, for the success of a disciple is the success of the teacher, and the victory of a servant is the victory of the master.

Responding to allegations: What is the meaning of ‘He will be buried with me, in my grave’?

Responding to Allegations

Al Hakam

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29th March 2024

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Responding to allegations: What is the meaning of ‘He will be buried with me, in my grave’?

A series looking into the allegations raised against Hazrat Ahmad’s^as personality, writings, revelations, and prophecies, along with the answers he has provided

Awwab Saad Hayat, Al Hakam

A particular narration by the Holy Prophet Muhammad^sa refers to the Promised Messiah^as, stating:

فَيُدْفَنُ مَعِي فِي قَبْرِي

This translates to the Holy Prophet^sa declaring that the Promised Messiah will descend and “He will be buried with me, in my grave.” (Mishkat al-Masabih, Kitab al-fitan, Hadith 5508)

Opponents of Hazrat Mirza Ghulam Ahmad^as of Qadian levy unfounded criticism against him, pointing out that he is laid to rest in Qadian rather than Medina, where the Holy Prophet’s^sa tomb resides.

Such objections stem from a failure to grasp the nuanced essence of this hadith, leading to their own quandaries. To illustrate, if Prophet Jesus^as were to physically return, would the clerics withhold their belief until he met his demise and was laid to rest in Prophet Muhammad’s^sa tomb? And who would dare to desecrate the sanctity of the Holy Prophet’s^sa grave?

In respond further, we delve into the Promised Messiah’s^as own interpretation of this prophecy. An excerpt from his 1898 publication, Noah’s Ark [Kashti-e-Nuh], offers insight into his perspective:

“Approach God with sincere hearts, and pure tongues, eyes and ears, for He will then accept you. What God requires of you, in the matter of belief, is that God is One and that Muhammad, peace and blessings of Allah be upon him, is His Prophet and Khaatam-ul-Anbiyaa [the Seal of the Prophets] and that he is the greatest of them all. After him, there is no Prophet except one who is cloaked in the mantle of Muhammad^[sa], by way of reflection. For a servant cannot be separated from his master, nor is a branch separable from its root. Thus, one who completely annihilates himself for his master is bestowed with the title of Nabi [Prophet] by God. Such a one does not break the seal of prophethood. When you look into a mirror, although there seem to be two, in reality, there is only one. The distinction exists between that which is real and its reflection. Such is the will of God with respect to the Promised Messiah. This is also the secret behind the saying of the Holy Prophet, peace and blessings of Allah be upon him, when he stated: ‘The Promised Messiah would be buried in my grave;’ meaning, he and I are the same and completely identical.” (Noah’s Ark, p. 26)

On 1 May 1903, the Promised Messiah^as further illuminated the subject of his burial alongside the Holy Prophet^sa. During an evening discourse with his Companions, he offered profound insights into this prophecy. He clarified that the Messenger^sa of Allah foretold the Promised Messiah’s spiritual union in the grave, which symbolises an indistinguishable unity between the two. Hazrat Ahmad^as reflected on this hadith, recognising it as an affirmation of the complete eradication of any perceived separation between the Holy Prophet^sa and his most ardent devotee and servant, the Promised Messiah^as. This interpretation underscores a profound unity of essence and purpose, suggesting that the advent of the Promised Messiah^as is a direct continuation and reflection of the mission of his lord and master, Prophet Muhammad’s^sa. (Malfuzat, [1988] Vol. 3, pp. 281-282)

Hazrat Ahmad^as also stated:

“And to interpret the prophecy that, after his demise, the Promised Messiah will be interned in the grave of the Holy Prophet, may peace and blessings of Allah be upon him, to mean that—God forbid—the grave of the Holy Prophet, may peace and blessings of Allah be upon him, will be reopened, is the error of the literalists. Such concepts are replete with insolence and disrespect. Rather, it means that the Promised Messiah will be so close to the Holy Prophet, may peace and blessings of Allah be upon him, in nearness of station that, after his death, he will achieve the rank of nearness to the Holy Prophet, may peace and blessings of Allah be upon him, and his soul shall meet the soul of the Holy Prophet, may peace and blessings of Allah be upon him, as if the two were in the same grave. This alone is the true meaning [of this prophecy]; if someone wants to interpret it differently, it is up to him.

“Spiritual people know that after death physical proximity has no meaning. On the contrary, it means that everyone who has spiritual nearness to the Holy Prophet, may peace and blessings of Allah be upon him, his soul is brought close to the soul of the Holy Prophet^sa, as Allah the Almighty, says:

فَادۡخُلِيۡ فِيۡ عِبٰدِيۡ وَادۡخُلِيۡ جَنَّتِي

“[‘So enter thou among My chosen servants, And enter thou My Garden.’ (Surah al-Fajr, Ch.89: V.30-31)]” (Haqiqatul-Wahi – Philosophy of Divine Revelation, p. 394)

In summary, the phrase “will be buried in my grave” is metaphorically understood to signify that one will closely follow in another’s footsteps. This expression denotes a profound connection or resemblance between two individuals, implying that the successor will uphold and perpetuate the legacy or mission of the predecessor.

This Week in History: 29 March – 4 April

This Week in History

Al Hakam

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29th March 2024

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A glimpse into the rich history of the Ahmadiyya Muslim Jamaat

4yamtv wf46emi — Inaugural Friday Sermon at the Baitur Rahman Mosque, Valencia, Spain

29 March 2004: On this day, during his tour of Burkina Faso, Hazrat Khalifatul Masih V^aa visited the Humanity First Centre in Ouagadougou and granted audiences to the local mayor, Ouadragou Zakaria, and the Minister of State for Agriculture, Salif Dialo. (Al Fazl International, 9 April 2004, p. 8)

29 March 2013: On this day, Hazrat Khalifatul Masih V^aa inaugurated the Baitur Rahman Mosque in Valencia, Spain. It was the second mosque of the Ahmadiyya Muslim Jamaat in Spain, after the Basharat Mosque in Pedro Abad. The construction of the mosque cost 1.2 million euros. (Al Fazl, 19 April 2013, p. 5)

30 March 1905: On this day, the Promised Messiah^as appointed Hazrat Mufti Muhammad Sadiq^ra as the editor of Al Badr [later Badr] after the demise of Hazrat Babu Muhammad Afzal^ra. (Malfuzat [1988], Vol. 4, p. 251)

30 March 1984: On this day, Hazrat Khalifatul Masih IV^rh encouraged members of the Jamaat who had retired from their jobs to devote their lives to the service of the Jamaat as waqifeen, to cater for the ever-expanding needs of Jamaat projects. (Khutbat-e-Tahir, Vol. 3, p. 173)

31 March 1972: On this day, Hazrat Khalifatul Masih III^rh inaugurated Masjid Aqsa, Rabwah, with the Friday prayer. For more details, see “Masjid Aqsa, Rabwah”, at alhakam.org (22 October 2021, pp. 10-11).

31 March 1989: On this day, Hazrat Khalifatul Masih IV^rh inaugurated the Ahmadiyya mission house in Galway, South Ireland, which he announced in his Friday Sermon. It was the first journey of Huzoor^rh in the second century of the Jamaat. In the evening, a special reception was also held to mark the occasion, where many dignitaries participated. (Khutbat-e-Tahir. Vol. 8, p. 203; Silsila-e-Ahmadiyya, Vol. 4, p. 854) In 2014, Jamaat saw its further expansion in Ireland with the opening of Maryam Mosque in Galway by Hazrat Mirza Masroor Ahmad, Khalifatul Masih V^aa.

31 March 1995: On this day, Hazrat Khalifatul Masih IV^rh while expounding on the system of Shura, directed relevant offices to translate and publish the system of Shura in different languages. (Khutbat-e-Tahir. Vol. 14, p. 211)

1 April 1953: On this day, the Martial Law authorities of Pakistan arrested Hazrat Mirza Sharif Ahmad^ra and Hazrat Mirza Nasir Ahmad^rh in Lahore, falsely accusing them of holding unauthorised arms. Following an imprisonment of about two months, both were acquitted by the courts, which found no evidence of criminal activity. (Tarikh-e-Ahmadiyyat, Vol. 15, p. 254)

2 April 1935: On this day, the Lahore High Court issued a ruling against the implementation of Section 144 in Qadian, which was imposed amidst the anti-Ahmadiyya agitation from the Ahrar. This meant that local Ahmadi were not allowed to move freely in town. On the next day, The Civil and Military Gazette wrote:

“The restrictions which were imposed upon the residents of Qadian by the District Magistrate of Gurdaspur under Section 144 of the Criminal Procedure Code and which remained in force from 30 January to 30 March last were invalid, according to a judgement delivered by Mr Justice Currie of the Lahore High Court on Tuesday.”

For more details, see “Historical analysis of Ahrar’s anti-Ahmadiyya agitation – Part 2”, at alhakam.org (13 October 2023, p. 14).

2 April 1950: On this day, Hazrat Musleh-e-Maud^ra addressed the convocation ceremony of the Talim-ul-Islam College Lahore.

A day prior, The Civil and Military Gazette wrote, “Convocation and Prize Distribution of Talim-ul-Islam College, Lahore, 11:30 am, College Hall. Hazrat Mirza Bashir-ud-Din Mahmood Ahmad, Head of the Ahmadiyya Community, will deliver the address.”

The same newspaper published a detailed report of this event in its 3 April issue and published a photograph of Hazrat Musleh-e-Maud^ra in its 5 April issue.

For further details, see “Hazrat Musleh-e-Maud’s address at Talim-ul-Islam College Convocation, 1950”, at alhakam.org (8 September 2023, p. 14).

3 April 1931: On this day, Hazrat Maulvi Jalaluddin Shams^ra laid the foundation of the Mahmood Mosque in Kababir, which is the first Ahmadiyya mosque in the Arab world.

For further details, see “Pioneer Missionaries: Part 15 – Some early milestones of the Ahmadiyya Muslim Community in the Holy Land”, at alhakam.org (22 December 2023, p. 6).

3 April 1987: On this day, Hazrat Khalifatul Masih IV^rh initiated the blessed Waqf-e-Nau scheme, after receiving divine guidance from Allah the Almighty. He called on Ahmadi parents to devote the lives of their unborn children to the propagation of Islam Ahmadiyyat.

For more details, see “A new era of servants for Islam”, at alhakam.org (3 April 2020, p. 19).

4 April 1923: On this day, the third delegation of 22 missionaries departed from Qadian to prevent the apostasy of Malkana Muslims under the influence of the Shuddhi Movement initiated by the Arya Samaj.

For further details, see “Hazrat Musleh-e-Maud’s response to the Shuddhi movement and the Jamaat’s relentless services for Islam”, and “Shuddhi Movement: Third Ahmadiyya Tabligh Delegation to Agra” at alhakam.org.

1v5cttb yH5Ag6d — Hazrat Khalifatul Masih III^rh leading a silent prayer at Karachi airport before the departure of his tour to Europe and West Africa

4 April 1970: On this day, Hazrat Khalifatul Masih III^rh embarked on a tour of West African countries. At the end of his visit, Huzoor^ra arrived in London, and during his Friday Sermon on 22 May 1970, announced the heavenly “Nusrat Jehan Reserve Fund” scheme. He disclosed that he had been directed by Allah that the Jamaat should arrange £100,000 for hospitals and schools in West Africa.

For further details, see “Nusrat Jehan Scheme: Khilafat’s impetus for ‘Africa to Leap Forward’ – A glimpse into the early years (1970-1982)”, at alhakam.org (27 May 2022, p. 16).

Ramadan: A month of reflection for people of all beliefs

Opinion

Al Hakam

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29th March 2024

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Ramadan: A month of reflection for people of all beliefs

Fazal Masood Malik & Farhan Khokhar, Canada

The practice of intermittent fasting has gained significant traction in recent years, with individuals from diverse backgrounds embracing this dietary approach. It involves strategically alternating between periods of eating and fasting, enabling individuals to reap a multitude of potential benefits.

Adherents of intermittent fasting often willingly abstain from certain food groups or caloric intake during designated fasting windows. This self-imposed dietary restriction is driven by a desire to achieve specific objectives, such as weight management, improved metabolic health, or enhanced overall well-being.

Interestingly, many practitioners report a sense of empowerment and control over their dietary habits, as they continuously deny themselves certain types of foods during their fasting periods. This discipline and commitment to the practice are often rewarded with a heightened sense of accomplishment and satisfaction upon achieving their desired outcomes.

Indeed, numerous individuals have reported achieving their health goals through the consistent practice of intermittent fasting.

The concept of fasting finds its roots in various spiritual and religious traditions. The holy Quran, the sacred text of Islam, states: “O ye who believe! Fasting is prescribed for you, as it was prescribed for those before you, so that you may become righteous.” (Surah al-Baqarah, Ch.2: V.184)

One of Ramadan’s clearest messages is the importance of empathy. By experiencing hunger and thirst during the fast, Muslims gain a first-hand understanding of the suffering of the poor. This realisation should spur action to fight poverty and hunger globally. A wider embrace of such empathy by people of all faiths could compel society to remedy the severe inequalities still plaguing our world. We all stand to benefit from a more equitable distribution of resources.

Patience is also honed by the discipline required to fast from sunrise to sunset. This patience, if practised more universally, could greatly aid conflict resolution worldwide. Rather than reacting hastily out of anger, exercising restraint and seeking to understand an adversary’s perspective can prevent disputes from escalating into violence. Patience helps replace a mindset of aggression with one of reconciliation. This is a virtue direly needed in our political discourse.

Most profoundly, Ramadan instils deep gratitude for life’s blessings. Countering our human tendencies of greed and envy with thankfulness for what we have can significantly improve social cohesion. This shift in perspective makes us more likely to share our time and resources to help others generously. A community that collaborates is one where people of all backgrounds can thrive.

One can envision a society where citizens of all faiths and backgrounds widely embrace and practice these timeless virtues. Such a society would likely experience less conflict, inequality, and suffering, as individuals cultivate a deeper sense of compassion, resilience, and appreciation for the blessings in their lives.

Thus, the holy month of Ramadan presents an opportunity for all individuals, irrespective of their religious affiliations, to reflect on how they can more deeply incorporate these universal lessons into their daily lives. While the specific practices of Ramadan, such as fasting and increased acts of charity, may be rooted in Islamic tradition, the virtues they nurture transcend any one religion and can serve as a source of personal growth and societal betterment for all.

For Muslims, however, the significance of Ramadan extends beyond cultivating these virtues. It is a time of spiritual renewal, and the observance of fasting and other religious obligations is believed to have profound implications for one’s well-being, both in this life and in the hereafter.

Fasting during Ramadan is not merely a physical exercise but a means of purifying the soul and atoning for past transgressions. It is believed that this temporary embrace of discomfort and sacrifice obliterates sins and shortcomings, rejuvenating the soul and preparing it for its ultimate abode in the afterlife. While intermittent fasting may benefit one’s physical appearance in this world, the act of fasting during Ramadan holds the added spiritual advantage of ensuring a favourable fate in the hereafter.

In this light, Ramadan presents a unique opportunity for willing personal sacrifice in pursuit of a greater outcome – a chance to willingly embrace temporary discomfort as a means of achieving spiritual renewal and drawing closer to Allah.

Holy Quran – Fountainhead of divine guidance

Islam

Al Hakam

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29th March 2024

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Holy Quran – Fountainhead of divine guidance

Imrana Latif, Canada

quran 2478729 scaled — kaheel7 | Pixabay

“The Holy Quran is a treasure chest, but few are those who are aware of it.” (Hazrat Ahmad^as, Selections from the Writings of the Promised Messiah, p. 31)

The Holy Quran, the Final Book sent down in the month of Ramadan, glows with guidance. It is the book through which mankind can attain true salvation and establish a relationship with its Author: Allah the Almighty. From the beginning, we read:

“This is a perfect Book; there is no doubt in it; [it is] a guidance for the righteous.” (Surah al-Baqarah, Ch.2: V.3)

The Holy Quran is the Perfect Book, which undertook the reformation of entire humanity and is not addressed only to one nation. It seeks the reform of all and has set forth all grades of human development. It teaches the ways of guidance and instils high moral qualities.

The Holy Quran was revealed in many intervals and it took about 23 years to complete. The disbelievers said:

“‘Why was not the Quran revealed to him all at once?’” (Surah al-Furqan, Ch.25: V.33)

To this objection, the Holy Quran responds:

“[We have revealed it] thus that We may strengthen thy heart therewith. And We have arranged it in the best form.” (Surah al-Furqan, Ch.25: V.33)

Under the above-mentioned verse, we read in the Five Volume Commentary:

“The Quran was revealed piecemeal and at intervals. This was intended to serve two very useful purposes: (i) The interval between the revelation of different passages afforded the believers an opportunity to witness fulfilment of some of the prophecies made in the passages already revealed and thus their faith became strengthened and fortified. Further, it was intended to answer the objections raised by disbelievers during the interval. (ii) When Muslims needed guidance on a particular occasion to meet a particular need, necessary and relevant verses were revealed. Besides, the revelation of the Quran was spread over a period of 23 years in order to enable the Companions of the Holy Prophet^sa to remember, learn and assimilate it.” (Five Volume Commentary [1960], Surah al-Furqan, Ch.25: V.33, p. 1892)

The Holy Quran is the best and ultimate source for guiding humankind towards the right path. This Holy book contains divine knowledge and this is the complete institution in itself and the guide for the people who strayed away from their paths. It is a sure fact that the Quran is rich with knowledge and has strong benefits for its reciters and listeners. It is the natural practice of Muslims to recite and listen to the Holy Quran regularly. The Holy Prophet^sa gives an example to differentiate between people who recite the Holy Quran and those who do not recite it. He stated that a believer who recites and follows the Holy Quran is akin to a fragrant and flavorful citron. Similarly, a believer who doesn’t recite the Quran but adheres to its teachings is comparable to a sweet-tasting date that lacks fragrance. On the other hand, a hypocrite who recites the Quran is like a sweet-smelling yet bitter Raihana (sweet basil), while a hypocrite who neglects the recitation of the Quran is likened to a colocynth, unpleasant in both taste and smell. (Sahih al-Bukhari, Kitab fadha’ili l-qur’an, Hadith 5059)

The text of the Holy Quran has remained unchanged over the past 1400 years. And this is not strange since God says in the Holy Quran that He Himself will guard this book. Allah Says:

“Verily, We Ourself have sent down this Exhortation, and most surely We will be its Guardian. (Surah al-Hijr, Ch.15: V.10)

What does the Holy Quran contain?

The simple answer is, “the Qur’an was sent down as a guidance for mankind”. (Surah al-Baqarah, Ch.2: V.186)

For Muslims, the Holy Quran is the Word of God and contains complete guidance for mankind. Much of the Quran is about God, His attributes and Man’s relationship with Him. But it also contains directives for its followers, historical accounts of certain prophets and peoples, arguments for accepting the Holy Prophet Muhammad^sa as a true Prophet and good news for the believers and warnings for the disbelievers.

Hazrat Mirza Ghulam Ahmad^as, the Promised Messiah and Mahdi, writes:

“Anyone who studies the Holy Quran will find that, from beginning to end, it provides two kinds of testimonies—the testimony of reason and the testimony of revelation. In the Holy Quran, these two are like two great streams running in parallel and influencing each other continuously. The stream of reason shows that something ‘should be’, and the stream of divine testimony assures us, like a wise and righteous informant, that ‘it is.’ The advantage of this Quranic approach is obvious, for in reading the Holy Quran a seeker finds rational evidence for its teachings—evidence the like of which cannot be found in any work of philosophy.” (Barahin-e-Ahmadiyya [Parts I & II], p. 94)

Hazrat Mirza Masroor Ahmad, Khalifatul Masih V^aa, in his Friday Sermon of 29 February 2008, stated that we urge our opponents to carefully examine the teachings and contents of the Holy Quran, recognising its merits in providing spiritual, moral, and social guidance for humanity. (Friday Sermon, 29 February 2008; Al Fazl, 21-27 March 2008, pp. 5-8)

The Holy Quran carries a complete, comprehensive and final moral and spiritual law. Not only does it make claims of perfection, but it also provides undeniable proof with regard to the truth of its claims based on rational reasoning. In light of what the Promised Messiah^as has imparted to us, our verdict is absolutely and emphatically certain that the Holy Quran is Al-Furqan (Criterion), and as such, it clearly discriminates between what is truth and what is falsehood.

The Holy Quran grants spiritual eminence to the believers, and salvation is found through acting upon its teachings, but only the mutahharin – the pure of heart – can benefit from it, not the doubting disbelievers and the wrong-doers. The best defence of the Holy Quran is to follow in the footsteps of our beloved Prophet Muhammad^sa to whom the Quran was revealed.

Al HakamThe Weekly

AlhakamAl hakam newspaper

Ayesha Naseem, UK

The Holy Quran and Hadith actively promote hostility toward women?

The right to earn

The right to inherit and own property

The right to divorce

The narrations of the Holy Prophetsa – the books of Hadith

Conclusion: ‘Muslims are quite different’ but the ‘doctrine of Islam is fundamentally hostile’

Staff Reporter, Al Hakam

Levels of Paradise

Is FGM allowed in Islam?

Are women allowed to go to mixed gyms?

Can a Muslim pursue a music career?

A quote from Izala-e-Auham

Ata-ul-Haye Nasir, Ahmadiyya Archive & Research Centre

Promised Messiah’sas words about Captain Douglas

Montague William Douglas visits the Fazl Mosque in 1936

Montague William Douglas visits the Fazl Mosque in 1939

Iftekhar Ahmed, Ahmadiyya Archive & Research Centre

1. Contemporaneity

2. Limited historical understanding

3. Disparate circumstances

4. Trials of a different nature

5. Intensity of opposition

6. Veil of mortality

7. Conflating individual and collective reform

8. Visibility of weakness

9. Presence of hypocrites

10. Indistinct Companions

11. Admonitions and praises

12. Scriptural acknowledgement

13. Divinely ordained gradual progress

Conclusion

Awwab Saad Hayat, Al Hakam

Fazal Masood Malik & Farhan Khokhar, Canada

Imrana Latif, Canada

What does the Holy Quran contain?

The narrations of the Holy Prophet^sa – the books of Hadith

Promised Messiah’s^as words about Captain Douglas